Author: bretwalters6969

  • A Brief Introduction to Resonant Frequency Therapy

    A BRIEF INTRODUCTION  TO RESONANT FREQUENCY THERAPY
    By
    James E. Bare, D.C.  
    Copyright 2010, by Plasma Sonics Ltd. Co. . The device discussed on the website is protected under one or more US and International Patents
    US Patents # 5908441, # 6221094. UK patent # GB 2,336,318,  PCT approved # US98/00217, W098/31418, Other US Patents Pending


    Over the past 15 years, the author has  been involved in the development and dissemination of  information about the application and use of  frequencies for  a variety of  applications. The book “Resonant Frequency Therapy – Building the Rife/Bare Device” , is no longer available. The video tape is also no longer available. A wonderful web site which has a significant amount of video tape of benign micro organisms being affected by a Rife/Bare device can be found here:

    Plasma Two

    There are also videos of the effects of the device on Google Video. Simply do a search using the terms Rife/Bare.

    For those looking for a book on the use of frequency instruments for therapeutic purposes,  The Rife Handbook of Frequency Therapy  by Dr. Nenah Sylver is the premiere source of information.

     This web site will remain as an information source for those interested in frequency devices.  The authors research and developments have been oriented towards improvement of a frequency device first created and tested in the 1930’s by Dr. Royal Rife, and then lost to humanity for the next 65 years. This web site references a lot of material and data that the author has collected over the years. Much of this is from disconnected sources, each source has revealed and contributed a small amount of information. As a summation, the information  thus available becomes one of the foundation of a new science.   It is the authors intent that this web site may help  provide an insight to the discovery of answers as yet unknown.


    The Rife/Bare instrument utilizes patented methods and techniques to produce a modern day recreation of a relatively unknown therapy device. A device first created and tested in the 1930’s by Dr. Royal Rife, and then lost to humanity for the next 65 years. Most readers have arrived at this web site looking for information relating to health. There is much more to frequency devices than this singular application.

    It is the authors belief that the  future of frequency devices does not lie merely in the manipulation of human physiologic processes.   The worlds human population continues to expand at a rate which is swamping  carrying capacity . Overpopulation has resulted in the destruction of habitats and extinction of  other life forms that share our  fragile home. Frequency devices offer the potential of ; increasing the productivity of existing lands by significantly increasing crop yields , the widening of growing seasons so that extra crops or more varied crops can be grown ,  increasing the production of natural fibers used for clothing, the protection of stored crops from spoilage, improvement in the living conditions of  penned livestock  within their barns, increased production of foods made from molds and bacteria, increased fermentation rates, increased production of antibiotics, and  increased production rates of biofuels just to name some of the more prominent potential uses. Water treatment and purification is yet another use for frequency devices.  By combining the correct frequency, field strength, and field emissions, one can significantly affect the future of our planet. There is a wealth of published papers detailing the effects of pulsed EM fields on these processes.  As an  example – by using a high power Rife/Bare instrument with an ozone and UV producing plasma tube,  one can effectively treat mold infestations and purify  water. Water treatment with UV is not new, but use of UV and ozone emitting tubes that are driven at hundreds,  if not thousands of watts of power offer is new , and offers an untapped potential.  

    To return to Rife. Clinical applications and success with Dr. Rife’s machine extended through the 1930’s, with treatment of a wide variety of micro organism based diseases. The late 1930’s witnessed the founding of the Beam Ray Company to commercially produce the “Rife Ray” device. By the mid 1940’s, the technology behind Dr. Rife’s device was essentially lost. The Beam Ray Company had self destructed, and the scientific accomplishments of Dr. Rife became more urban legend than fact. Dr. Rife’s legacy exists in the estimated 400,000 frequency devices that are presently in use here in the USA. Some of these instruments are very effective with a wide range of applications, others have very  limited capabilities .

    The many intervening decades from Dr. Rife’s time to our present day has seen the discovery of many new cellular physiologic mechanisms. It was not possible until the past few years to explain how Dr. Rife’s instrument functioned and produced physiologic effects. Some people claim that Dr. Rife was able to “blow up” or explode cells and micro organisms. This concept of mechanical resonance – “shake it till it breaks” is highly limited and the actual mechanisms behind the effects of frequency devices are quite biologically complex. This knowledge has led the author to improve upon the original device, and to obtain patents. Patents which protect the unique methods, electrical concepts, and abilities to create  cellular physiologic manipulation, of the modern day Rife/Bare device.

    Dr. Rife’s Device or as some call it, a ” Rife Machine ” is a highly misunderstood instrument. This misunderstanding has arisen in part due to what people expect of the electronics, and the reality of how the device operates . Another set of misunderstandings have arisen from Dr. Rife’s intentions for his device.  Dr. Rife  focused upon the destruction of micro organisms and viruses. The concept of physiologic manipulation using frequencies to affect disease processes was not Dr. Rife’s focus or intent.  The original Rife Instruments  used a  radio transmitter to excite a gas plasma formed within a glass tube.    The emissions from the plasma inside the tube were what produced the devices capabilities.  In other words there are two important aspects to the device. First,  there is the driving electronics, and secondarily, yet most important , the plasma tube. Both the plasma tube and the electronics play a crucial role in the ability of the device to create physiologic effects .

    Rife RF Plasma Instruments have been in production, and introduced into Interstate Commerce since the mid 1930’s. Several different versions were produced in the mid 1930’s through the late 1940’s. These units saw use within medical offices and clinics  in several different states. The latest discovery, a unit  made in 1938, was found in an attic in 2008.   Only a small number of pictures , and an even smaller number of machines have survived to this modern date.  You can see these units here:     Rife Units In Interstate Commerce


    Evidence based medicine is a developing science. If the reader has a biological background, and wonders how to integrate frequency devices into existing practice, they may find this hypothesis of interest. Pulsed Field Assisted Chemotherapy


    As a society, we are primarily oriented towards a chemical explanation of biological processes. Various theories, and applications of those theories, have been applied to the explanation of life, health, and disease. The use of biochemical solutions to disease has served us well. Many people ( including the author!) owe our lives and well being to the use of medications developed using the biochemical model. In spite of successes, the biochemical model is fraught with philosophic traps which have lead to treatment dead ends, and all to often,  toxic side effects for the patient. Something very important has been forgotten in our present biochemical health delivery model . That is, the idea that  treatment should promote a cure. Instead of a cure, treatment is directed towards  long term symptom palliation and case management . It is possible that  the solution to this conundrum may be found in the study of BioElectroChemistry.

    On a fundamental level, all biochemical reactions are Electro Magnetic. Atoms and molecules are composed of charged particles which are in constant motion and vibration. Atomic, Molecular, and bond orbitals are just a way of saying that electrical charges are moving about an axis, within certain distance parameters set by the energetics of the system. Increases of energy within the system produces a corresponding increase of bond vibrational rates and can institute a variety of what are known as chemical reactions. Overlooked, is that charged particles are actually interacting, and charged particles, through the laws of electromagnetism, can easily be manipulated. The energies emitted via the interaction of ” Chemical Bonds ” are emitted as forms of electromagnetism. Heat, light, explosive energies, and so on are all forms of electromagnetism. Recognition of these laws, and their application within our bodies can, and already have, yielded new theories, new medications, and new treatments of human illness.

    As an introduction, the author is going to discuss a few principles of electricity. When read, please begin thinking in terms of the body. Our bodies are a complex matrix of various electrical components. These components include; conductors, semiconductors, resistors, capacitors, inductors, and charge carriers. Charge carriers in our bodies are  ions, proteins, colloids, and crystals. All charges depend upon some sort of conduction system in order for the charges to move. In our bodies, charged particle flow may occur in association with cells, blood vessels, lymphatic ducts, inter and extracellular fluids, or any other biological analog of what might be considered a wire. When one discusses electricity, what one is really talking about is the movement of electrons. Electrons can be gained or lost from an object leaving the object with a net negative or positive charge. These charges can be relative. That is, an object may be negative due to a loss of electrons, but considered as positive in relation to the overall negative charge of it’s surroundings. By gaining or loosing electrons, our bodies utilize many different charge carriers. For example, metallic ions such as K, Na, Mg, and Hyrodgen act as positive charge carriers. Negative charge carriers would be Cl, hydroxal ions, phosphates, sulphates, and electrons to name few.

    When electrons or any charged particles flow along a conductor, an electrical current is produced. This electrical current gives rise to what is known as an electrical field. The higher the number of charges flowing in the conductor, the higher the current. As these charges move in the conductor, a magnetic field is also produced. In short, a charged particle that moves creates both an electrical and magnetic field. The force or push behind the charges moving in the conductor is known as the potential, or as it is more commonly called, the voltage. The higher the voltage, the higher the push or force on the charges. In summation, high voltages give rise to high electrical fields, and high currents give rise to high magnetic fields. The reverse is also true, a high magnetic field can create a large current in a conductor, and a high electrical field can create a high voltage in a conductor.

    On an atomic level, the basis of understanding of biochemical reactions lies in an understanding of electrons. Electrons are of primary importance in the establishment of a particular atoms or compound’s chemical properties. These properties are often expressed as the ionization potential and electron affinity. That is, how easily an atom will gain or lose electrons. In context of this discussion, the application of an external electrical or magnetic field to the body will directly effect all the electrical properties and electrical component (semiconductors resistors, capacitors etc. ) analogs of the body. The end result will be an effect upon the bodies chemical, and thus physiologic activities.

    Well established Scientific methods known as Electrokinetics, utilize the electrical properties of various compounds and charged ions to manipulate and analyze them. A few well known methods are Zeta Potential, pH, Isokinetics, Isoelectrics, Electrophoresis, Dielectrophoresis, Dynamic Eletrophoretic Mobility, Magnetophoresis, Electroacoustics, Magnetoacoustics, Streaming Potential, Sedimentation Potential, Electrostatics, Dynamic Mobility, Entrainment, Coherence, and Resonance ( Magnetic, acoustic, electrical, mechanical ) . There are several electrokinetic methods which are of significant importance to the use of frequency type devices. Some of these are  Electro-Osmosis , Electroendocytosis , Electronic Sonic Amplitude , Electro Conformational Coupling, , Ion Vibration Potential, Colloid Vibration Potential, and Electrostatics.

    The scientific foundation for the utilization, application, understanding, and further development of Electrical, Magnetic, Electro-Magnetic, and Acoustic based frequency devices is very solid.   A large wealth of published papers exists on the ability of externally applied EM fields to manipulate body and cellular physiology. A review of some of the papers found  on the  EMF-PORTAL will certainly be a good way to read more about EMF effects. Application of these known principles to treatment has yielded empirical outcomes and results which are so common as to make the use of frequency devices a growing world wide phenomenon. A phenomena with an estimated 400,000 frequency devices and another 600,000 electrical therapeutic devices in usage just here in the USA. Usage that for the most part, is entirely outside the mainstream medical/pharmaceutical system.

    So what was Dr. Rife’s Device , or as some call it, a ” Rife Machine ” ? Dr. Rife’s device used a radio transmitter with either a fixed or it is thought in some units, a variable carrier frequency , that output a pulsed transmission.  There are several important methods that are utilized to achieve energetic coupling. One technique Dr. Rife used to make the wave of his machine couple to the body was through the use of a special antenna. Instead of using a metal antenna, Dr. Rife’s instrument coupled the pulsed output from the radio transmitter to a gas filled, glass tube with closely opposed electrodes. This special tube is technically known as a Phanotron Diode. The pulsed output energy from the radio transmitter ( the RF wave ) caused the gas to form a plasma and then glow when in operation. The close spacing of the electrodes, coupled with a gas at high pressures results in a phanotron tube being useful for pulse rates well into the MHz regions. One should think of a neon sign tube that is turned on and off, many thousands or millions of times a second for a comparison. The Phanotron Diode was filled with an inert gas ( typically Helium), or mixture of gasses such as argon, neon, and helium. Different gasses give off different colors or spectra. For example, Neon is orange, Argon is purple mauve, and Helium is pinkish white-gray.

    For treatment purposes, Dr. Rife separated the phanotron tube from the rest of the devices equipment, and placed it about 8 to 12 inches from the patient. One of Dr. Rife’s discoveries was that the Phanotron tube was made part of the carrier frequency oscillator circuit. By placing the tube close to the patient, a resonant coupling would occur, and the oscillation frequency of the devices carrier wave would adjust to the electrical properties of the patient.

    Modern Phanotron tube, made in the Ukraine by  Econika , for use with the device.

    The authors patented  instrument, like Dr. Rife’s, utilizes a radio energy excited gas plasma tube as an antenna. A few of the manufacturers web sites making plasma tubes for the device can be found on the Links page. Dr. Rife’s device was a near field instrument, that is, the tube had to be placed within 8 to 12 inches of the patient. The authors patented discoveries have created a device which is a far field instrument, the tube is generally used about 6 feet( two meters ) from the patient. There is evidence, that the wave emitted from the plasma tube of the authors device, if un-impeded by walls, has an effective radius in excess of 30 feet.

    The effective field of up to 30 feet ( 9 meters) , makes the device usable for simultaneous exposures of all objects within the effective field area.  This is the only device in the world capable of such large area exposures. Dr. Rife’s commercial machines, being near field instruments,  were capable of only treating one person at a time.

    The effects of the authors device are entirely non thermal in nature. That is, no heating of tissue occurs in normal operation. As to safety considerations, a well made device easily meets FCC requirements for RF emission safety levels.

    There is a lot of misunderstanding about the plasma tubes used in a Rife/Bare device !! Gas plasma tubes are not primarily RF antennas ! Gas plasma tubes as used in a Rife/Bare device are RF energy converters. A plasma tube converts pulsed RF into other forms of pulsed  energy radiation. This energy is expressed in many different  forms. These forms include; acoustic waves that can extend into the ultrasound regions, light – from near Ultra Violet to well into  the Far Infra Red regions and the generation of heat. It has been posited  that the plasma tube is a very strong emitter of Terrahertz radiation.  Some tubes are created specifically to create ozone, and if mercury is added to a quartz envelope tube, UV radiation may be created. The amount of RF emitted  from a well made device is less than 1 % of the input power to the tube ! A 150 watt transmitter may create less than 1/2 watt of RF emission.  Most of this RF is very broad band extending well into the microwave region, and thus, as in the 150 watt device example, the RF energy in any one harmonic is very minimal. This device is used at a distance of 6 feet, where the measured RF field is almost non detectable.

    In order to understand how the device works it is necessary to discuss a few laws of physics and chemistry. There are multiple manners that the energy emitted from the plasma tube can be absorbed by the body. It must be remembered that the emissions from a plasma tube are very complex and broadband.  The plasma tube is not primarily an RF antenna.  The concept of RF wavelength matching between a radiative source and some absorber of that source emission as the only method of energy transfer or physiologic influence is antiquated.   Those that might dismiss the ability of a Rife/Bare device to produce physiologic effects using solely an RF wavelength method,  are making a simplistic error, for as has been pointed out, almost all RF energy that is input to a plasma tube, is converted into other forms of EM radiation.

    There are several methods of energy transfer that occur with a Rife/Bare device. When energy is emitted from some the plasma tube antenna, it can be absorbed by an object when impedances match. Impedance is a measure of resistance – so when the impedance of the wave emitted from the plasma tube, and that of some part of the body match, energy is transferred or coupled. Impedance is a function that is related to frequency. The device produces not one frequency, but through the phenomena of harmonics, creates many thousands of frequencies simultaneously. Thus, energy transfers easily into a person, and does so through user defined selectivity. That is, by choosing different fundamental operational ( modulation) frequencies, the user chooses and creates different impedances.

    There is a substantial E field around a plasma tube used in a Rife/Bare device .  As previously mentioned, when  a quartz plasma tube is utilized, this e field  is powerful enough to generate ozone.  The pulsed fields emitted from the  plasma tube used in a Rife/Bare device  are emitted as evanescent waves. Evanescent wave coupling can occur between two resonant circuits that are tuned to a fraction of each others wavelength. Closely allied to quantum tunneling, closely coupled resonators are being utilized to transfer power between a transmitter and receiver by inducing standing waves in the an inductor found within the receiver. As discussed earlier, cells, and the human body have electrical component qualities to them, and one of these qualities is that of inductance.  Shifts in the transmitters pulse output rate ( the modulation frequency) can create selective oscillations and standing waves within resonant objects within the body. This effect is often felt physically by the person undergoing exposure to the device. People often will respond that they can feel a particular frequency in an area of their body where there is some sort of difficulty. Only specific frequencies produce this response.

    There is more to the transfer of energy between coupled oscillators, this involves the process of Entrainment.  Entrainment is a Law of Physics, and can be produced through gating the audio frequency of the device. What a fast gate rate does is to induce the effect of entrainment. Entrainment can be defined as :
    “ The tendency for two oscillating bodies to lock into phase so that they vibrate in harmony. It is also defined as a synchronization of two or more rhythmic cycles. The principle of entrainment is universal, appearing in chemistry, pharmacology, biology, medicine, psychology, sociology, astronomy, architecture and more”.

    Entrainment is associated with the phase of oscillation of an object. That is to simplistically say, as an object oscillates,  it is moving up and down at some particular rate. At a particular point in time, the object can be up, down, or or somewhere in between. Entrainment forces two objects to be in phase so that they move in synchrony. That is, they are up at the same time and down at the same time. When the phase of two resonant oscillations match ( in phase ), energy will transfer and summate to the resonant receiver of the transmitted energy. If the phases do not match, ( are out of phase ) the energies of the transmitter and receiver will cancel each other out! Even though they are resonant.

    In other words – if one targets an area of the body, or infectious organism with a frequency that they are resonant to, lacking entrainment, that frequency may be ineffective. The reason is this.; the area of the body or infectious organism has a different phase of oscillation than that of the (frequency ) being generated. The two are not “dancing” ( to use an analogy) in beat to the same frequency! If the external frequencies entrainment rate lacks adequate intensity, or adequate rate, there will be no entrainment by the body or organism to that external frequency ! Recent experiments by the author with entrainment have shown this to be a very powerful effect. Entrainment is often linked with another type of resonance known as Stochastic Resonance.

    Another term has been coined to explain the electromagnetic waves emitted from an RF pulsed plasma tube  . This wave is called a “pseudo sonorous” wave. A soliton wave produced from the ionic discharge of the tube.

    When one uses frequencies to produce physiologic manipulation, the output sequence of the frequencies is important. One must be careful of creating a damping effect by starting at a high frequency and trying to work downwards to lower frequencies. One can “force” a resonant response with enough energy, and then maintain the energy delivered by using a higher Hz frequency to continue forcing effects. Forced resonance is not a true resonance, but rather a response based upon the application of enough energy to set the oscillator in motion.  Think of a child on a swing, one may push faster and faster to force the swing to oscillate higher and at a faster rate. But if the swing is moving very fast and then all you do is push slower, and then slower yet, the  swing will  be damped in it’s range and height of oscillation.

    A Rife/Bare device creates  many thousands of different frequencies through the use of an AM type radio transmitter that is severely overmodulated. That is to say excessive amounts of audio are put onto the carrier wave. Normally such excessive audio, when demodulated would create distortion. By modulating a square audio wave, no demodulation distortion will occur. The demodulated wave form will be identical to the modulated wave form. Overmodulation creates a pulse of RF energy which is electrically shaped so that the rise and fall time of the pulse is very fast ( 1 millionth of a second in the OM-1 transmitter! ).  The plasma tube acts like an electrical mixer which creates harmonics, overtones, and heterodyne products . In a manner, a plasma tube is very much akin to a musical instrument. A string can be set to vibrate at a certain note, but how that note sounds is dependent upon the instrument the string is attached to. The string could be in a piano, a violin, or a guitar and all will sound different even though they play the same note. This difference between the instruments is due to the generation of frequencies( harmonic – overtone – heterodyne ) different from that of the fundamental note.

    Patent Pending Transmitter Output – Rise and Fall Times = 25ns ( billionths of a second )

    Although RF energy is a very minor emission of a plasma tube. Something very special occurs to that RF energy. Due to the shape of the plasma tube -i.e. a cylndrical or round radiator, the traditional hertzian RF wave radiated by a metal antenna, is converted into what is known as a Zenneck Wave. A Zenneck wave is a non hertzian RF wave whose field strength typically drops off as the square root of distance from the tube ( antenna). Published research has shown that the Zennick wave emitted from the tube exists as a non dispersive soliton. Energy is transferred more as a conductance and does not adhere to the inverse square law. This may have effects related to energy transfer via closely coupled oscillators. 

    You can read more about Zenneck waves at these web sites.

    Zenneck Waves

    Electromagnetic Surface Waves

    Once a Zenneck wave has coupled to the body, the audio energy in the wave can be demodulated or stripped off the carrier wave. Think of tuning a radio to 100 on the AM dial, to listen to music. The radio recieves the 1 MHz signal, then demodulates the music. This is what happens in the body. Demodulation can occur at several different places in the body, such as at cell or organelle membranes, interstitial spaces, areas of adjacent but different impedances, and so on. What is important is that the demodulated audio will produce an electrical signal ( voltage ) local to the point of demodulation! If the point of demodulation is a cell membrane, then the electrical charge will occur across the cell membrane. Exposure times at each modulated audio frequency are in minutes. Thus the demodulated voltage is present for at the site of demodulation for minutes at a time! The physiologic consequences of an externally induced electrical charge at the cell membrane can be significant, and is an area of current main stream research.

    The authors  device, as did Dr. Rifes’, relies upon the phenomena of resonance in order to produce many of it’s physiologic effects. Most people think of resonance in terms of a glass breaking when exposed to an audio frequency. A resonant response by an object does not have to be just from stimulation with acoustic frequencies. There are many other types of resonances that can occur. There are resonances to light, radio waves, magnetic waves ( such as used in MRI ), X-Rays and other forms of ionizing radiation. The fundamental physical law that relates to the operation of the device is known as Kirchoff’s Principle. Kirchoff’s principle states: ” The frequency of energy absorbed by a molecule is equal to the frequency of the energy emitted by the molecule “. Kirchoff’s principle is the basis of spectrographic analysis. Spectrographic analysis is used to show the resonant response of chemicals, bacteria, viruses, and objects to a frequency range of vibration. For example, how a molecule or object responds to a range of audio frequencies is known as an acoustic spectrograph. A spectrograph can be made using frequencies from those of the audio region through those of frequencies associated with Radio waves, light, and up through ionizing radiation ( X-Rays, etc. ). Once the energy of the wave emitted from the plasma tube is in the body, it can create physiologic effects by matching the spectral absorption/emission frequencies that the molecules and tissues of the body produce.

    The significance of Kirchoff’s Principle is that the wave emitted from the plasma tube of the device produces spectra that includes those of electrical and magnetic fields, acoustic, RF and light. Simply by changing tubes, gasses, RF carriers, pulse rates and other variables, it is possible to tailor the spectral output of the device to a cell or tissues specific specific spectral resonant point. As a practical application, the system utilizes tubes and RF emission that create extremely wide bandwidths of frequencies. Only the audio modulation frequency is varied. One may thus simultaneously influence multiple resonance frequencies of a cell or organism across many different bands of frequencies!

    Spectral output of a portion of one sideband generated by the plasma tube. In this picture are hundreds of vertical lines, each single vertical line is an individual frequency. All of these hundreds of frequencies are generated simultaneously, and each frequency is harmonically related. Each of these frequencies has a unique phase angle and impedance value within the side band. Changes in the audio frequency will create an entirely different set of frequencies.

    The pulsed energy radiated by the plasma tube, and resultant demodulated electrical/audio pulse is produced by applying different square wave audio frequencies to the transmitter. Audio frequencies are those frequencies that are in the range of our hearing. In fact, the device, although it lacks a loudspeaker, actually sings and audibly emits the audio tone that is being input to it.

    Demodulation can occur at several different places in the body, such as at cell or organelle membranes, interstitial spaces, areas of adjacent but different impedances, and so on. What is important is that the demodulated audio will produce an electrical signal ( voltage ) local to the point of demodulation! If the point of demodulation is a cell membrane, then the electrical charge will occur across the cell membrane. Exposure times at each modulated audio frequency are in minutes. Thus the demodulated voltage is present for at the site of demodulation for minutes at a time! The physiologic consequences of an externally induced electrical charge at the cell membrane can be significant, and is an area of current main stream research.

    The demodulated  wave from the device can produce an acoustic wave, and thus mechanical resonance effects! The various membranes ( plasma, nuclear, mitochondrial, etc. ) of the cell are analogous to a capacitor and will collect electrical charges. A voltage applied across a cell membrane will change the tension and thus curvature of that membrane. A pulsed voltage at a specific frequency will cause the membrane to oscillate as it contracts and relaxes between each electrical pulse. The outer plasma membrane will collect electrical charges that are no shorter than 1 microsecond in length. The intra cellular membranes of the various organelles will continue to collect electrical charges into the low nanosecond range. The pulses produced by the device are generally in the millisecond range, thus ensuring that electrical charges accumulate both on the exterior and interior of the cell.

    The outer membrane of the cell is connected to the cells interior through a tensegrity matrix which is akin to the wires that hold up a suspension bridge. In this case the ” wires ” support the internal components of the cell. Oscillation of the outer membrane will cause internal oscillation of the cell via the tensegrity matrix . Thus, pulsed electrical signals can produce a mechanical resonance effect. Mechanical resonance is created when a small periodic stimulus of the same natural vibration period of a cell, tissue, or even a molecule, is used to produce a large amplitude vibration of the cell,tissue, or molecule. If the induced resonant vibration is intense enough, the cell, tissue, or molecule will be shattered.

    Mechanical stimulation and resonance effects on the interior of cells should have a direct action upon the many different enzymes found within cells. Enzymes rely upon an activation energy in order to initiate catalytic reactions. This activation energy is kinetically based, and may be enhanced through mechanical stimulation of the cell. The rates of enzymatic cellular reactions depend upon the frequency with which an enzyme collides with its substrate. Mechanical stimulation of a cell will produce a mixing of the molecules within a cell and thus increase the number of molecular collisions per unit time. It is also possible that mechanical stimulation may have a ” detangling ” effect on the folded conformation of proteins.

    Plasma Membranes maintain an electrical charge, which is important when discussing infectious disease. Disruption of the normal plasma membrane potentials can lead to upregulation of virulence genes in bacteria, increased susceptibility to infection in the host cells, replication of viruses inside of host cells, activation of dormant viruses, and even reaction/susceptibility to bacterial toxins by host cells. The charging of plasma membranes by an externally applied field may be one of the key aspects of understanding how the Rife/Bare device produces physiologic effects. This is a hypothesis which can be easily evaluated. One could easily test for pre and post exposure membrane potentials, decrease of any increased potential over time, frequency response effects, susceptibility to infection, up and down regulation of virulence genes in pathogenic organisms and so on.

    Present development of the authors device allows for the passage of frequencies over 200,000 Hz! Frequencies above 20,000 Hz are known as ultrasonic. It is possible some dynamic physiologic effects may be found through use of the device in the ultrasound regions.

    So similar is the authors patented device to the operation of Dr. Rife’s machine, that those who have used it, have given the name of the Rife/Bare or R/B device. The author did not name the device such. This name has grown out the respect and benefit the many tens, if not hundreds of thousands of people worldwide, have had from exposure to the device.

    Frequencies for the device come from a variety of sources. Many are empirically derived. That is, from observed responses based on application. A series of spread sheets has been developed that allow one to calculate frequencies using known principles of physics. Please see this link for the free downloads.

    Spread Sheet Calculators

    Other frequencies come from a patent pending theorem discovered by Charlene Boehm. There have been significant positive responses to the utilization of Ms. Boehm’s theorem with the Rife/Bare device. Ms. Boehm has written short explanation of her theorem for the public.

    DNA-RNA Based Frequency Theorem

     One of the methods via which the device produces effects is called electroendocytosis. Electroendocytosis is the electrical enhancement of endocytosis through the application of very weak electrical fields. This process occurs with very weak field strengths of  only 20 to 70 volts per centimeter!  What this means, is that a local electrical field of only a few tens of millivolts needs to be applied across cell membranes to cause effects. Endocytosis is the process whereby cells fold a piece of their outer plasma membrane forming a vesicle around molecules that are too large to be transported across or through the membrane to thus bring the molecule inside the cell.   Exocytosis is the process whereby the vesicle once it has released it’s enclosed molecule returns to and reforms with the plasma membrane. If the process of endocytosis far exceeds the process of exocytosis, the cell will run out of enough plasma membrane to support itself and fail/die.

    Electro-osmosis is the electrical field enhanced action of osmosis. One should think of this as related to active transport of charged ions across the cell plasma membranes. Excessive voltage at the cell plasma membrane will tend to create a reorganization of of the charges that are normally present and cause a flow of ions into or out of the cell. Cells normally maintain a 60 to 100 mv voltage potential between the inner and outer plasma membrane. A cancer cell has only a potential gradient of from only 20 to 30 mv! By adding charges to the cell membrane, the abnormal physiology that cancer cells need to exist and function will become disrupted.

    Electro-osmosis and electroendocytosis seem to be responsible for the reports of enhanced effects from the use of the device concomitantly with chemotherapeutic regimens. There have been very consistent positive reports of the use of the device with low dosage chemotherapy. This is a subject worthy of extensive clinical investigation.

    Traditionally, when the physiologic effects of RF are determined, the scientific community thinks mainly in terms of the field strengths of the electrical and magnetic waves produced by the RF transmitter. RF waves are actually motional magnetic and electrical waves. Each wave ( E & M ) creates a line of force, this line ( an axis ) of force is known as a vector. The combination of the vectors created by EM fields is known as the Poynting vector. Only a few within the scientific community have considered the effects of demodulation of EM waves and their vector resultant at a local ( cellular) level . The Poynting Vector is analogous to what is known as the Lorentz Force. Cells are filled with charged particles, which, as previously mentioned, can be set in motion through mechanical stimulation of the cell membrane. A charged particle, when in motion produces a magnetic field that rotates around the axis of displacement of the particle . The Lorentz force, is the force exerted on a charged particle moving with a certain velocity within an Electro Magnetic field.

    The Poynting vector ( Lorentz Force ) may result in an effect known as Fluctuation Driven Transport (FDT). FDT is a process whereby an external oscillating or fluctuating/pulsed electric field, substitutes for the energy derived by ATP hydrolysis in cells. Inside a cell, FDT can result in actuation of the vectoral transport mechanisms of molecular motors and ion pumps.The use of extreme overmodulation by the transmitter of the device produces a very intense demodulated signal. This intense demodulated signal is the basis of the authors patents, and the method which produces physiologic effects.

    As the resonance targeted micro organisms or abnormal tissue cells are exposed to the minutes long effects of the demodulated wave, they can break apart and create a debris. This debris can often be noticed as a discolored or highly odorous urine. One may also notice a difference in the color and smell of ones stools as the body detoxes. It is thought that this cellular debris acts as a stimulant to the immune system. The debris may act as an antigen causing the production of antibodies. In effect, a form of immunization against the disease may occur.

    Another important method through which the device functions is known as Voltage Dependent Ion Gating ( VDIG ). The ion channels in many types of cells,( especially nerves and muscles ) can be opened through the presence of an external voltage . The author  presently believe this is the primary manner in which the device produces many of the observed physiologic effects on the nervous system. By creating a charge differential on the cell plasma membranes, the device has been able cause pain relief.  VDIG occurs in an electrical field of only 1/10 the intensity necessary to produce electroporation.

    The voltage differential created by the device is thought to produce a gradient flow of ions, primarily calcium, potassium, and sodium, across the cell wall. This results in an imbalanced osmotic pressure which may cause the cell to slowly swell and finally shatter . Shatter just like the picture of the paramecium found at the top of this page.

    Voltage Dependent Ion Gating is frequency dependent, and closely allied with the cells Zeta potential and pH. pH may be manipulated electrically through the process known as EChT or ElectroChemical Treatment. EChT is used to treat tumors through the insertion of needle electrodes into the tumor. A migration of ions ensues, with disruption of cellular membrane potentials, and changes in local pH. This causes the cell to necrose or undergo apoptosis.

    Very fast pulse  Rise and Fall times impacts the resonant cells in a more effective manner. This is because of Faradays Law. An RF wave is a transmitted oscillating magnetic and electrical field. Faradays law states that the induced voltage in an inductor is proportional to the rate of change of the magnetic field. The faster the magnetic field turns on and off ( rise and fall times ) the greater will be the induced voltage.

    Pulse rate of 3000 Hz. Rise/Fall times 1 microsecond. Leading edge spike of less than 4 microseconds duration, and trailing edge spike measured at less than 3 microseconds duration.

    Other methods via which the device produces effects can be found in various published scientific papers relating to the effects of sonic resonances on cells, and the non thermal effects of RF fields on bacteria cultures. Some areas of present interest are magneto- strictive and Widemann effects upon cells. There are numerous research papers and patents involving the use of pulsed electrical, magnetic, and RF fields on micro organisms and tumors which help to explain the devices effects. An interesting patented, clinically tested, and FDA approved product that utilizes specific radio frequencies to up regulate specific genes is the Regensis Device . The Regenesis device will decrease wound healing time by 70% through manipulation of gene expression.

    To review some of these patents and research papers on pulsed fields, go to the Electro-Plasma Digest website. This web site also contains a large number of original letters, pictures, and published articles about Dr. Rife and his machine.

    Electro-Plasma Digest

    The author has created a new term for the use of resonant energies to create physiologic effects. This is an acronym of Dr. Rife’s name.

    Resonance Initiated Field Effects

    Electrical Frequency Devices are not new, and are in fact in widespread current usage in Traditional Medical Practice. It is just that few tend to think of these as frequency instruments. The following are just a few of the electrical frequency instruments in present therapeutic medical use.

    Muscle stimulators which relieve pain, reduce spasms and edema, tonify weak muscles, and assist the healing process, run at from 1 to 130 Hz. TENS units are used to block pain run at about 80 to 100 Hz. Interferential Therapy units are a type of muscle stimulator run at 3000 to 4000 Hz. Bio Feedback instruments used to modify behavior and retrain the nervous and muscular systems, run from below 1Hz to about 40 Hz. Bone Growth Stimulators, used to heal broken bones run at frequencies from about 40 to 80 Hz. Deep Brain Stimulators – use implanted electrodes to impart electrical pulses from between 120 and 160 Hz directly to the brain to control involuntary muscular tremors in Parkinson’s disease. Heart Pacemakers use an electrical impulse to regulate the hearts rhythm. These are just a few of the current electrical frequency devices in use.

    The use of the device on disease in humans is worthy of further investigation in a more appropriate clinical manner. Anecdotal reports from constructor – users of the device has shown rather dramatic effects on Herpes Virus outbreaks, Lyme disease, and an assortment of different bacterial infections. Please be aware these reports are anecdotal, and are not claims claims for the devices efficacy. The intent is to encourage the need for further clinical investigation.

    It is time to discuss the effects of frequency devices on cancer. Dr. Rife is associated with a so called “clinical trial” in 1934 wherein his device was used on 16 people with cancer and all recovered. This story is full of holes and questions, for no real documentation exists as to the outcome. Supporting documents exist to the fact Rife’s machine was used, but the protocols and actual treatments are unknown. It is known that at least one person that participated in the use of the device relapsed and was sent by one of key Dr.’s in the machine  trial for surgery. As to “why not use the machine again?”, there remain many questions. One must not forget that in 1934, the diagnosis of cancer was what would be considered as crude by today’s standards. No scans ( MRI, PET, CAT, ) were available. Highly sensitive lab tests did not exist and treatment options were few. Physical diagnosis, a few simple lab tests, and an X-ray were used to confirm the presence or absence of cancer. Treatment was surgery, some supporting medications, and radiation. Being pronounced “cured” in 1934 could be a very different pronouncement in 2009. It seems obvious Rife’s machine was used on the patients, but did the patients also undergo conventional treatment , the machine being merely an adjunct to the patients overall treatment ? Such seems reasonable to the author. Why would a physician give up known conventional treatment to utilize a method they have no familiarity with, and failure of the new treatment would result in a worsening of the patients condition ?  Would a conscientious physician not wish to do the best they could for their patients ?

    All that being said, the devices’ effects, on Cancer needs further investigation. The Rife/Bare device is presently not an actual cure for cancer. Nor is the author aware of any frequency device , regardless of it’s principles of operation that are. If someone with cancer responds to any frequency device, that is ,their tumors may shrink and their lab tests normalize, they must continue exposures. Without continuing exposures, the cancer will return. Even with exposures, sometimes the cancer adapts, and can become non responsive.

    Even though the device is not a cure for cancer, there are people who have significantly exceeded predicted survival times. These people had a terminal prognosis, with so certain an outcome that their Dr. was able to estimate their remaining lifetime. Many who have used the device, are still here, some are now working as productive members of society, in spite of their predicted demise. It is the authors fondest desire for true clinical investigation be undertaken to evaluate level of effectiveness of the device.  From the reports of users, which are no more than anecdotal and certainly not claims of true effectiveness,  the device presently has provided a viable treatment that has both significantly prolonged survival times and increased the quality of life in some, but most certainly, not all, people.

    Please be aware that if a person has a prognosis of only a few weeks to live, and tries a frequency device, the results have been universally poor. The degree of response to frequency devices seems to be directly related to the overall ability of a persons body to respond and rebuild. If there is massive cancerous invasion of various organ systems with associated failure of the organs, the results of exposure are very meager.   There have been anecdotal reports of people responding with multiple metastatic sites where the damage done by the cancer was not severe enough to be immediately life threatening.

     Our bodies often heal sites of prior tumors with scar tissue. Meaning that an organ damaged by cancer may still shows signs of impaired function after the tumor is destroyed.

    For the technically versed, the transmitter should be thought of as an amplitude modulated, diminished carrier , dual side band type.

    The transmitter is not a square wave modulated Continuous Wave ( CW) transmitter! Such transmitters only provide about 25% of their available energy to what are known as sidebands. It is the sidebands that undergo demodulation, and produce the local electrical field. Thus, in a square wave modulated CW transmitter, for every 100 watts of transmitter power, only 25 watts will be available for demodulation.  By using over modulation – one moves the majority of the transmitters power to the side bands, leaving very little carrier power.

     Besides the conversion of the input RF wave into  complex EM emissions  with many individual harmonics, the plasma tube acts like a fast switch. That is, the tube turns on and off at the applied audio frequency. Thus pulse modulating the all the tubes emissions .

    Another way to consider the effects of the R/B device is by a variation in Faraday’s Law. Basically the current induced in an inductor ( our bodies have inductance )can be expressed by this equation.

    Current Induced= Frequency X Length of the Body X Field Strength.

    This equation is important for it means the the power absorbed and generated by the wave within the body is proportional to the size i.e. length of the body. To state this more clearly, the device automatically compensates for a small animal, child, or an adult! One can put a small animal in the field produced by a 200 watt device and not have to worry about over exposure due to the strength of the field!

     Different gasses within the plasma tube produce different spectra, and thus will produce different resonant/physiologic effects. Neon for example is vitalizing, sedating, warming ( due to its Infra Red output), muscle relaxing, and pain relieving. Argon has a very wide spectral emission, and thus is the preferred gas that is used with the device. It is vitalizing, cooling, sedating or stimulating depending on the applied audio frequency. Argon can also be pain relieving, and most importantly ,it has intense devitalizing and in some cases destructive effects on micro organisms.

     A discussion about the device, written by an engineer can be found at this web site.

    Evaluation Letter

    Public postings on the use of frequency devices is found at The Rife Forum. Here you will find a variety of different public forums relating to the many different facets of RIFE devices and therapy.


    If you have questions or comments about this website or the Rife/Bare device please contact the author at:

    Send E Mail inquiries to:

    James Bare


     

  • A BRIEF INTRODUCTION TO THE BOOK – CONSTRUCTION MANUAL

    A BRIEF INTRODUCTION TO THE BOOK – CONSTRUCTION MANUAL

    A BRIEF INTRODUCTION TO THE BOOK – CONSTRUCTION MANUAL


    Resonant Frequency Therapy

    Building The Rife/Bare Device

    A Book
    By
    James E. Bare D.C.
    Copyright 2005, by Plasma Sonics Ltd. Co.
    US Patents # 5908441, # 6,221,094. UK patent # GB 2,336,318. Other Foreign Patent Applications Filed, PCT approved # US98/00217, W098/31418


    This introduction reviews a book which one may use to construct their own functional Rife/Bare instrument. This instrument utilizes patented methods and techniques to produce a modern day recreation of a relatively unknown therapy device. A device first created and tested in the 1930’s by Dr. Royal Rife, and then lost to humanity for the next 65 years.

    Clinical applications and success with Dr. Rife’s machine extended through the 1930’s, with treatment of a wide variety of diseases. The late 1930’s witnessed the founding of the Beam Ray Company to commercially produce the device. By the mid 1940’s, the technology behind Dr. Rife’s device was essentially lost. The Beam Ray Company had self destructed, and the scientific accomplishments of Dr. Rife became more urban legend than fact. Dr. Rife’s legacy exists in the estimated 400,000 frequency devices that are presently in use here in the USA. Some of these instruments are very effective, others have limited capabilities . This book is not the story of how the technological discoveries of Dr. Rife were lost, rather this book – manual is about how you can easily recreate a device that is similar, and in many ways superior to, Dr. Rife’s, yourself.

    The many intervening decades from Dr. Rifes’ time to our present day has seen the discovery of many new electronic theories and technologies. What follows, is an explanation of Dr. Rifes’ instrument that has been learned through research, and the tying together of theories from many different avenues of science. This knowledge has led the author to improve on the device, and to obtain patents which protect the unique methods and electrical concepts that make the device work.


    Evidence based medicine is a developing science. If the reader has a biological background, and wonders how to integrate frequency devices into existing practice, they may find this hypothesis of interest. Pulsed Field Assisted Chemotherapy


    As a society, we are primarily oriented towards a chemical explanation of biological processes. Various theories, and applications of those theories, have been applied to the explanation of life, health, and disease. The use of biochemical solutions to disease has served us well. Many people ( including the author!) owe our lives and well being to the use of medications developed using the biochemical model. In spite of successes, the biochemical model is fraught with philosophic traps. What appears to work well on paper, often does not in application. A medication that should be safe and effective, may only be effective, while also being highly toxic. All too often a newly synthesized compound when tested, is both ineffective and toxic. Something very important has been overlooked in our present biochemical model. The solution is found in the study of BioElectroChemistry.

    On a fundamental level, all biochemical reactions are Electro Magnetic. Atoms and molecules are composed of charged particles which are in constant motion and vibration. Atomic, Molecular, and bond orbitals are just a way of saying that electrical charges are moving about an axis, within certain distance parameters set by the energetics of the system. Increases of energy within the system produces a corresponding increase of bond vibrational rates and can institute a variety of what are known as chemical reactions. Overlooked, is that charged particles are actually interacting, and charged particles, through the laws of electromagnetism, can easily be manipulated.The energies emitted via the interaction of ” Chemical Bonds ” are emitted as forms of electromagnetism. Heat, light, explosive energies and so on are all forms of electromagnetism. Recognition of these laws, and their application within our bodies can, and already have, yielded new theories, new medications, and new treatments of human illness.

    As an introduction, the author is going to discuss a few principles of electricity. When read, please begin thinking in terms of the body. Our bodies are a complex matrix of various electrical components. These components include; conductors, semiconductors, resistors, capacitors, inductors, and charge carriers such as ions, proteins,colloids, and crystals. All charges depend upon some sort of conduction system in order for the charges to move. In our bodies, charged particle flow may occur in association with cells, blood vessels, lymphatic ducts, inter and extracellular fluids, or any other biological analog of what might be considered a wire. When one discusses electricity, what one is really talking about is the movement of electrons. Electrons can be gained or lost from an object leaving the object with a net negative or positive charge. These charges can be relative. That is, an object may be negative due to a loss of electrons, but considered as positive in relation to the overall negative charge of it’s surroundings. By gaining or loosing electrons, our bodies utilize many different charge carriers. For example, metallic ions such as K, Na, Mg, and Hydrogen act as positive charge carriers. Negative charge carriers would be Cl, hydroxyl ions, phosphates, sulphates, and electrons to name few.

    When electrons or any charged particles flow along a conductor, an electrical current is produced. This electrical current gives rise to what is known as an electrical field. The higher the number of charges flowing in the conductor, the higher the current. As these charges move in the conductor, a magnetic field is also produced. In short, a charged particle that moves creates both an electrical and magnetic field. The force or push behind the charges moving in the conductor is known as the potential, or as it is more commonly called, the voltage. The higher the voltage, the higher the push or force on the charges. In summation, high voltages give rise to high electrical fields, and high currents give rise to high magnetic fields. The reverse is also true, a high magnetic field can create a large current in a conductor, and a high electrical field can create a high voltage in a conductor.

    On an atomic level, the basis of understanding of biochemical reactions lies in an understanding of electrons. Electrons are of primary importance in the establishment of a particular atoms or compound’s chemical properties. These properties are often expressed as the ionization potential and electron affinity. That is, how easily an atom will gain or lose electrons. In context of this discussion, the application of an external electrical or magnetic field to the body will directly effect all the electrical properties and electrical component (semiconductors resistors, capacitors etc. ) analogs of the body. The end result will be an effect upon the bodies chemical and thus physiologic activities.

    Well established Scientific methods known as Electrokinetics, utilize the electrical properties of various compounds and charged ions to manipulate and analyze them. A few well known methods are Zeta Potential, pH, Isokinetics,Isoelectrics, Electrophoresis, Dielectrophoresis, Magnetophoresis, Electroacoustics, Magnetoacoustics, Streaming Potential, Sedimentation Potential, Electrostatics, Dynamic Mobility, Entrainment,Coherence, and Resonance ( Magnetic, acoustic, electrical, mechanical ) . There are two electrokinetic methods known as Electro-Osmosis and Electro endocytosis respectively, which are of significant importance to the use of frequency type devices. Some of these terms will be discussed more thoroughly a little farther down in this web page.

    The scientific foundation for the utilization, application, understanding, and further development of Electrical, Magnetic, Electro-Magnetic, and Acoustic based frequency devices is very solid. What is lacking is research. Application of these known principles to treatment has yielded empirical outcomes and results which are so common as to make the use of frequency devices a growing world wide phenomenon. A phenomena with an estimated 400,000 frequency devices and another 600,000 electrical therapeutic devices in usage just here in the USA. Usage that for the most part, is entirely outside the mainstream medical/pharmaceutical system. A shock to many within the mainstream model is that 25% of the United States health care professionals are not medical. Members of the Natural Health Care professions care total nearly 250,000 and care for an approximate 60 to 70 million Americans yearly, and it is these same Americans ( taxpayers & voters) who primarily own and utilize these devices.

    The application of pulsed fields for therapeutic usage relies upon the ability of the body to absorb the field. If you are thinking of purchasing an electrode frequency device of some type, please go to this link. Electrode type frequency instruments are reviewed there.

    Electrode Device Review – link gone

    Dr. Rife’s Device or as some call it, a ” Rife Machine ” used a variable carrier frequency, pulsed radio transmitter to produce a special wave that was capable of coupling its energy to the human body. There are several important methods that are utilized to achieve energetic coupling. One technique Dr. Rife used to make the wave of his machine couple to the body was through the use of a special antenna. Instead of using a metal antenna, Dr. Rife’s instrument coupled the pulsed output from the radio transmitter to a gas filled, glass tube with closely opposed electrodes. This special tube is technically known as a Phaontron Diode. The pulsed output energy from the radio transmitter ( the RF wave ) caused the gas to form a plasma and then glow when in operation. The close spacing of the electrodes, coupled with a gas at high pressures results in a phanotron tube being useful for pulse rates well into the MHz regions.One should think of a neon sign tube that is turned on and off, many thousands or millions of times a second for a comparison. The Phanotron Diode was filled with an inert gas ( typically Helium), or mixture of gasses such as argon, neon, and helium. Different gasses give off different colors or spectra. For example, Neon is orange, Argon is purple mauve, and Helium is pinkish white-gray.

    For treatment purposes, Dr. Rife separated the phanotron tube from the rest of the devices equipment, and placed it about 8 to 12 inches from the patient. One of Dr. Rife’s discoveries was that the Phanotron tube was made part of the carrier frequency oscillator circuit. By placing the tube close to the patient, a resonant coupling would occur, and the oscillation frequency of the devices carrier wave would adjust to the electrical properties of the patient.

    Modern Phanotron tube, made in the Ukraine by Econika, for use with the device.

    The authors patented, and easily constructed instrument, like Dr. Rife’s, utilizes a radio energy excited gas plasma tube as an antenna. A few of the manufacturers web sites making plasma tubes for the device can be found on the Links page. Dr. Rife’s device was a near field instrument, that is, the tube had to be placed within 8 to 12 inches of the patient. The authors patented discoveries have created a device which is a far field instrument, the tube is generally used about 6 feet( two meters ) from the patient. There is evidence, that the wave emitted from the plasma tube of the authors device, if un-impeeded by walls, has an effective radius in excess of 30 feet.

    Unlike the authors device, the majority of commercial frequency devices now available to the public utilize electrical principles which have no relationship whatsoever to Dr. Rife’s original plasma tube device. Yes, they do work to some degree, but have a limited capability to manipulate the charges and physiology of the body.The manufacturers of many frequency instruments often rely upon the phenomena of ” Credibility Through Association “. That is, they call their devices a ” Rife Machine “, or a ” Rife ” this or that.If considering the purchase of a machine it is paramount to understand what it is you are purchasing. Are you buying a machine which bases it’s claims of effectiveness solely upon name association with a deceased individual? Or are you purchasing a machine which is based upon research, scientific understanding, international patents, and government approval? The technical content of this introduction stands as testament to the scientific principles whereby the authors device produces physiologic effects.

    The effective field of up to 30 feet ( 9 meters) , makes the device usable for simultaneous exposures of groups of people. Exposure of groups in excess of 100 or more people is possible. This is the only device in the world capable of such large group exposures. Dr. Rife’s commercial machines were capable of only treating one person at a time.

    The authors device is simple to construct, one merely follows the directions like baking a cake. For those that might be daunted with construction, Completed Devices are available from licensed suppliers. By using off the shelf components, the instrument goes together easily. One doesn’t have to understand the chemistry behind a cake to make one. The directions are simple and straightforward. Most of the separate parts of equipment that compose the device, simply connect together. In fact, nearly 1/2 of the 5000 plus devices now in existence were self constructed.

    The popularity and effectiveness of the authors device has created a small but growing world wide industry. An industry that is dedicated to both the production of parts and completed devices. Be assured that all parts that are listed in the book have been tested by the author for both reliability and effectiveness. Please see the Links Page for some of the businesses that supply the demand for parts . The book has a full listing of all presently known parts suppliers.

    A better understanding of the Rife Machines’ history and how it came to be lost to humanity can be found in the book by Barry Lynes entitled ” The Rife Report, The Cancer Cure That Worked, Fifty Years of Suppression “. One source for the book is found at this link.

    The Cancer Cure That Worked – link gone

    The effects of the authors device are entirely non thermal in nature. That is, no heating of tissue occurs in normal operation. As to safety considerations, a well made device easily meets FCC requirements for RF emission safety levels.The amount of RF emitted from a well made device travels significantly less distance than the RF wave of a cell phone. Cell phones are placed right next to a persons head. This device is used at a distance of 6 feet, where the measured RF field is almost non detectable.

    In order to understand how the device works it is necessary to discuss a few laws of physics and chemistry. When RF energy is emitted from some source (an antenna), it can be absorbed by an object when impedances match. Impedance is a measure of resistance – so when the impedance of the wave emitted from the plasma tube, and that of some part of the body match, energy is transferred or coupled. Impedance is a function that is related to frequency. The device produces not one frequency, but through the phenomena of harmonics, creates many thousands of frequencies simultaneously. Thus, energy transfers easily into a person, and does so through user defined selectivity. That is, by choosing different fundamental operational ( modulation) frequencies, the user chooses and creates different impedances.

    The creation of many thousands of different frequencies occurs through the use of an AM type radio transmitter that is severely overmodulated. That is to say excessive amounts of audio are put onto the carrier wave. Normally such excessive audio, when demodulated would create distortion. By modulating a square audio wave, no demodulation distortion will occur. The demodulated wave form will be identical to the modulated wave form. Overmodulation creates a pulse of RF energy which is electrically shaped so that the rise and fall time of the pulse is very fast ( 1 millionth of a second in the OM-1 transmitter! ). Rise time is how fast the pulse is formed, and the fall time is how fast the pulse is cut off. The plasma tube acts like an electrical mixer which creates harmonics, overtones, and heterodyne products . Very much akin to a musical instrument. A string can be set to vibrate at a certain note, but how that note sounds is dependent upon the instrument the string is attached to. The string could be in a piano, a violin, or a guitar and all will sound different even though they play the same note. This difference between the instruments is due to the generation of frequencies( harmonic – overtone – heterodyne ) different from that of the fundamental note.

    Something very special occurs to the RF energy emitted by the transmitter within the plasma tube. Due to the shape of the plasma tube -i.e. a cylindrical or round radiator,the traditional hertzian RF wave radiated by a metal antenna, is converted into what is known as a Zenneck Wave. A Zenneck wave is a non hertzian RF wave whose field strength typically drops off as the square root of distance from the tube ( antenna). Published research has shown that the Zennick wave emitted from the tube exists as a non dispersive solution. Energy is transferred more as a conductance and does not adhere to the inverse square law. Different audio frequencies are input to the RF pulse transmitter, and used to produce different physiologic effects. Changes in the square wave audio frequency applied to the transmitter, will produce a corresponding change in impedance values of the Zenneck wave.

    You can read more about Zenneck waves at these web sites.

    Zenneck Waves gone

    Electromagnetic Surface Waves

    Once the Zenneck wave has coupled to the body, the audio energy in the wave can be demodulated or stripped off the carrier wave. Think of tuning a radio to 100 on the AM dial, to listen to music. The radio receives the 1 MHz signal, then demodulates the music. This is what happens in the body. Demodulation can occur at several different places in the body, such as at cell or organelle membranes, interstitial spaces, areas of adjacent but different impedances, and so on. What is important is that the demodulated audio will produce an electrical signal ( voltage ) local to the point of demodulation! If the point of demodulation is a cell membrane, then the electrical charge will occur across the cell membrane. Exposure times at each modulated audio frequency are in minutes. Thus the demodulated voltage is present for at the site of demodulation for minutes at a time! The physiologic consequences of an externally induced electrical charge at the cell membrane can be significant, and is an area of current mainstream research.

    The authods device, as did Dr. Rifes’, relies upon the phenomena of resonance in order to produce many of it’s physiologic effects. Most people think of resonance in terms of a glass breaking when exposed to an audio frequency. A resonant response by an object does not have to be just from stimulation with acoustic frequencies. There are many other types of resonances that can occur. There are resonances to light, radio waves, magnetic waves ( such as used in MRI ), X-Rays and other forms of ionizing radiation. The fundamental physical law that relates to the operation of the device is known as Kirchoff’s Principle. Kirchoff’s principle states: ” The frequency of energy absorbed by a molecule is equal to the frequency of the energy emitted by the molecule “. Kirchoff’s principle is the basis of spectrographic analysis. Spectrographic analysis is used to show the resonant response of chemicals, bacteria, viruses, and objects to a frequency range of vibration. For example, how a molecule or object responds to a range of audio frequencies is known as an acoustic spectrograph. A spectrograph can be made using frequencies from those of the audio region through those of frequencies associated with Radio waves, light, and up through ionizing radiation ( X-Rays, etc. ). Once the energy of the wave emitted from the plasma tube is in the body, it can create physiologic effects by matching the spectral absorption/emission frequencies that the molecules and tissues of the body produce.

    The significance of Kirchoff’s Principle is that the wave emitted from the plasma tube of the device produces spectra that includes those of electrical and magnetic fields, acoustic, RF and light. Simply by changing tubes, gasses, RF carriers, pulse rates and other variables, it is possible to tailor the spectral output of the device to a cell or tissues specific specific spectral resonant point. As a practical application, the system utilizes tubes and RF emission that create extremely wide bandwidths of frequencies. Only the audio modulation frequency is varied. One may thus simultaneously influence multiple resonance frequencies of a cell or organism across many different bands of frequencies!

    Entrainment, is a Law of Physics, and can be produced through gating the audio frequency of the device. Recent experiments with entrainment have shown this to be a very powerful effect. Entrainment is often linked with another type of resonance known as Stochastic Resonance. I have developed a high speed gate for use with the device, which is capable of gate rates in excess of several hundred times per second. You can read more about entrainment and how to construct the gate through this link:

    Entrainment

    Entrainment is associated with the phase of oscillation of an object. That is to simplistically say, as an object oscillates it is moving up and down at some particular rate. At a particular point in time, the object can be up, down, or or somewhere in between. Entrainment forces two objects to be in phase so that they move in synchrony. That is, they are up at the same time and down at the same time. When the phase of two resonant oscillations match ( in phase ), energy will transfer and summate to the resonant receiver of the transmitted energy. If the phases do not match, ( are out of phase ) the energies of the transmitter and receiver will cancel each other out! Even though they are resonant.

    A phase relationship also exists at the RF level. This is found in the sidebands of the RF transmission from the device. The side bands emitted from the device contain harmonic frequencies which are generated at many different phases within the bandwidth of each sideband. Energy thus transfers in phase from the device even without entrainment. Entrainment does intensify the efficiency of the energy transfer! You can see the harmonics in the sidebands of the device on this web page showing Spectral Analyzer Pictures.

    The intensity of the demodulated wave in the authors device on a watt per watt basis, exceeds that of Dr. Rife’s by a factor of almost FOUR TIMES! Dr. Rife’s instrument used a form of modulation wherein the active audio signal component ( energy in the sidebands ) was only about 25% of the total power of the transmitter. Through the process of extreme overmodulation, the device transfers nearly all it’s power into the active part of the RF wave. Thus a 100 watt version of the authors device would take nearly 400 watts from Dr. Rife’s instrument to equal the same demodulated signal strength .

     

    Spectral output of a portion of one sideband generated by the plasma tube. In this picture are hundreds of vertical lines, each single vertical line is an individual freqency. All of these hundreds of frequencies are generated simultaneously, and each frequency is harmonically related. Each of these frequencies has a unique phase angle and impedance value within the side band. Changes in the audio frequency will create an entirely different set of frequencies.

    The Zenneck pulse radiated by the plasma tube, and resultant demodulated electrical/audio pulse is produced by applying different square wave audio frequencies to the transmitter. Audio frequencies are those frequencies that are in the range of our hearing. In fact, the device, although it lacks a loudspeaker, actually sings and audibly emits the audio tone that is being input to it.

    The demodulated Zenneck wave from the device can produce an acoustic wave, and thus mechanical resonance effects! The various membranes ( plasma, nuclear, mitochondrial, etc. ) of the cell are analogous to a capacitor and will collect electrical charges. A voltage applied across a cell membrane will change the tension and thus curvature of that membrane. A pulsed voltage at a specific frequency will cause the membrane to oscillate as it contracts and relaxes between each electrical pulse. The outer plasma membrane will collect electrical charges that are no shorter than 1 microsecond in length. The intra cellular mebranes of the various organelles will continue to collect electrical charges into the low nanosecond range. The pulses produced by the device are generally in the milisecond range, thus ensuring that electrical charges accumulate both on the exterior and interior of the cell.

    The outer membrane of the cell is connected to the cells interior through a tensegrity matrix which is akin to the wires that hold up a suspension bridge. In this case the ” wires ” support the internal components of the cell. Oscillation of the outer membrane will cause internal oscillation of the cell via the tensegrity matrix . Thus, pulsed electrical signals can produce a mechanical resonance effect. Mechanical resonance is created when a small periodic stimulus of the same natural vibration period of a cell, tissue, or even a molecule, is used to produce a large amplitude vibration of the cell,tissue, or molecule. If the induced resonant vibration is intense enough, the cell, tissue, or molecule will be shattered.

    Mechanical stimulation and resonance effects on the interior of cells should have a direct action upon the many different enzymes found within cells. Enzymes rely upon an activation energy in order to initiate catalytic reactions. This activation energy is kinetically based, and may be enhanced through mechanical stimulation of the cell. The rates of enzymatic cellular reactions depend upon the frequency with which an enzyme collides with its substrate. Mechanical stimulation of a cell will produce a mixing of the molecules within a cell and thus increase the number of molecular collisions per unit time. It is also possible that mechanical stimulation may have a ” detangling ” effect on the folded conformation of proteins.

    Plasma Membranes maintain an electrical charge, which is important when discussing infectious disease. Disruption of the normal plasma membrane potentials can lead to upregulation of virulence genes in bacteria, increased susceptibility to infection in the host cells, replication of viruses inside of host cells, activation of dormant viruses, and even reaction/susceptability to bacterial toxins by host cells. The charging of plasma membranes by an externally applied field may be one of the key aspects of understanding how the Rife/Bare device produces physiologic effects. This is a hypothesis which can be easily evaluated. One could easily test for pre and post exposure membrane potentials, decrease of any increased potential over time, frequency response effects, susceptability to infection, up and down regulation of virulence genes in pathogenic organisms and so on.

    Present development of the authors device allows for the passage of frequencies over 200,000 Hz! Frequencies above 20,000 Hz are known as ultrasonic. It is possible some dynamic physiologic effects may be found through use of the device in the ultrasound regions.

    So similar is the authors patented device to the operation of Dr. Rife’s machine, that those who have used it, have given the name of the Rife/Bare or R/B device. The author did not name the device such. This name has grown out the respect and benefit the many tens, if not hundreds of thousands of people worldwide, have had from exposure to the device.

    Frequencies for the device come from a variety of sources. Many are empirically derived. That is, from observed responses based on application. A series of spread sheets has been developed that allow one to calculate frequencies using known principles of physics. Please see this link for the free downloads.

    Spread Sheet Calculators

    Other frequencies come from a patent pending theorem discovered by Charlene Boehm. There have been significant positive responses to the utilization of Ms. Boehm’s theorem with the Rife/Bare device. Ms. Boehm has written short explanation of her theorem for the public.

    DNA-RNA Based Frequency Theorem

    The electrical signal that is generated from the demodulated wave of the authors device occurs local to the point of demodulation! This electrical signal/pulse is present for minutes at a time. What this means, is that a local electrical field of only a few tens of millivolts needs to be applied across cell membranes to cause effects. One of the methods via which the device produces effects is called electro endocytosis. Electro endocytosis is the electrical enhancement of endocytosis through the application of very weak electrical fields. This process occurs with field strengths of from 20 to 70 volts per centimeter! Endocytosis is the process whereby cells fold a piece of their outer plasma membrane around molecules that are too large to be transported across or through the membrane. A small vesicle is formed around the molecule. Exocytosis is the process whereby the vesicle once it has released it’s enclosed molecule returns to and reforms with the plasma membrane. If the process of endocytosis far exceeds the process of exocytosis, the cell will run out of enough plasma membrane to support itself and fail/die.

    Electro-osmosis is the electrical field enhanced action of osmosis. One should think of this as related to active transport of charged ions across the cell plasma membranes. Excessive voltage at the cell plasma membrane will tend to create a reorganization of of the charges that are normally present and cause a flow of ions into or out of the cell. Cells normally maintain a 60 to 100 mv voltage potential between the inner and outer plasma membrane. A cancer cell has only a potential gradient of from only 20 to 30 mv! By adding charges to the cell membrane, the abnormal physiology that cancer cells need to exist and function will become disrupted.

    Electro-osmosis and electroendocytosis seem to be responsible for the reports of enhanced effects from the use of the device concomitantly with chemotherapeutic regimines. There have been very consistent positive reports of the use of the device with low dosage chemotherapy. This is a subject worthy of extensive clinical investigation.

    Traditionally, when the physiologic effects of RF are determined, the scientific community thinks mainly in terms of the field strengths of the electrical and magnetic waves produced by the RF transmitter. RF waves are actually motional magnetic and electrical waves. Each wave ( E & M ) creates a line of force, this line ( an axis ) of force is known as a vector. The combination of the vectors created by EM fields is known as the Poynting vector. Only a few within the scientific community have considered the effects of demodulation of EM waves and their vector resultant at a local ( cellular) level . The Poynting Vector is analgous to what is known as the Lorentz Force. Cells are filled with charged particles, which, as previously mentioned, can be set in motion through mechanical stimulation of the cell membrane. A charged particle, when in motion produces a magnetic field that rotates around the axis of displacement of the particle . The Lorentz force, is the force exerted on a charged particle moving with a certain velocity within an Electro Magnetic field.

    The Poynting vector ( Lorentz Force ) may result in an effect known as Fluctuation Driven Transport (FDT). FDT is a process whereby an external oscillating or fluctuating/pulsed electric field, substitutes for the energy derived by ATP hydrolysis in cells. Inside a cell, FDT can result in actuation of the vectoral transport mechanisms of molecular motors and ion pumps.The use of extreme overmodulation by the transmitter of the device produces a very intense demodulated signal. This intense demodulated signal is the basis of the authors patents, and the method which produces physiologic effects.

    As the resonance targeted micro organisms or abnormal tissue cells are exposed to the minutes long effects of the demodulated wave, they can break apart and create a debris. This debris can often be noticed as a discolored or highly odorous urine. One may also notice a difference in the color and smell of ones stools as the body detoxes. It is thought that this cellular debris acts as a stimulant to the immune system. The debris may act as an antigen causing the production of antibodies. In effect, a form of immunization against the disease may occur.

    Another important method through which the device functions is known as Voltage Dependent Ion Gating ( VDIG ). The ion channels in many types of cells,( especially nerves and muscles ) can be opened through the presence of an external voltage . I presently believe this is the primary manner in which the device produces many of the observed physiologic effects on the nervous system. By creating a charge differential on the cell plasma membranes, the device has been able cause pain relief, for which it is now certified for use by Health Canada. VDG occurs in an electrical field of only 1/10 the intensity necessary to produce electroporation.

    When the demodulated voltage affects the membranes of other types of cells that are subject to VDIG, then some very dramatic physiologic effects become possible. The voltage differential created by demodulation is thought to produce a gradient flow of ions, primarily calcium, potassium, and sodium, across the cell wall. This results in an imbalanced osmotic pressure which may cause the cell to slowly swell and finally shatter . Shatter just like the picture of the paramecium found at the top of this page.

    Voltage Dependent Ion Gating is frequency dependent, and closely allied with the cells Zeta potential and pH. pH may be manipulated electrically through the process known as EChT or ElectroChemical Treatment. EChT is used to treat tumors through the insertion of needle electrodes into the tumor. A migration of ions ensues, with disruption of cellular membrane potentials, and changes in local pH. This causes the cell to necrose or undergo apotosis.

    Below is an oscilloscope picture taken of the output wave from the device. The wave was generated by a plasma tube excited by a 300 watt radio transmitter, operating at 3000 pulses per second. The pulse envelope, has both leading and trailing edge electrical spikes of less than 4 micro (millionths!) seconds in width. Modifications which are listed in the book produce extremely fast rise and fall times of the pulse envelope. Rise and Fall times under 3 microseconds (millionths of a second ! ) are typical. Such fast rise/fall times create a stronger wave that impacts the resonant cells in a more effective manner. This is because of Faradays Law. An RF wave is a transmitted oscillating magnetic and electrical field. Faradays law states that the induced voltage in an inductor is proportional to the rate of change of the magnetic field. The faster the magnetic field turns on and off ( rise and fall times ) the greater will be the induced voltage. Another factor is presently hypothesized from Newton’s second law of motion. This will not be discussed here, but the pulse envelope shape may have much to do with the ability to impart force ( a shock wave?) or energy into a cell or tissue.

     

    Pulse rate of 3000 Hz. Rise/Fall times 1 microsecond. Leading edge spike of less than 4 microseconds duration, and trailing edge spike measured at less than 3 microseconds duration.

    Other methods via which the device produces effects can be found in various published scientific papers relating to the effects of sonic resonances on cells, and the non thermal effects of RF fields on bacteria cultures. Some areas of present interest are magneto- strictive and Widemann effects upon cells. There are numerous research papers and patents involving the use of pulsed electrical, magnetic,and RF fields on micro organisms and tumors which help to explain the devices effects. An interesting patented, clincally tested, and FDA approved product that utilizes specific radio frequencies to up regulate specific genes is the Regensis Device . The Regenesis device will decrease wound healing time by 70% through manipulation of gene expression.

    To review some of these patents and research papers on pulsed fields, go to the Electro-Plasma Digest website. This web site also contains a large number of original letters, pictures, and published articles about Dr. Rife and his machine.

    Electro-Plasma Digest

    The author has created a new term for the use of resonant energies to create physiologic effects. This is an acronym of Dr. Rife’s name.

    Resonance Initiated Field Effects

    Electrical Frequency Devices are not new, and are in fact in widespread current usage in Traditional Medical Practice. It is just that few tend to think of these as frequency instruments. The following are just a few of the electrical frequency instruments in present therapeutic medical use.

    Muscle stimulators which relieve pain, reduce spasms and edema, tonify weak muscles, and assist the healing process, run at from 1 to 130 Hz. TENS units are used to block pain run at about 80 to 100 Hz. Interferential Therapy units are a type of muscle stimulator run at 3000 to 4000 Hz. Bio Feedback instruments used to modify behavior and retrain the nervous and muscular systems, run from below 1Hz to about 40 Hz. Bone Growth Stimulators, used to heal broken bones run at frequencies from about 40 to 80 Hz. Deep Brain Stimulators – use implanted electrodes to impart electrical pulses from between 120 and 160 Hz directly to the brain to control involuntary muscular tremors in Parkinson’s disease. Heart Pacemakers use an electrical impulse to regulate the hearts rhythm. These are just a few of the current electrical frequency devices in use.

    The authors device has demonstrated many different physiologic effects from it’s usage. Using known frequencies, exposure often causes the subject to fall to sleep, especially if the subject is extremely ill, or is emotionally distraught. Another aspect of the device is its ability to produce an extreme vitalizing effect, which i believed related to the influence of extra charges within the body. This is somewhat related to the concept of Acupuncture wherein body energies are moved about to establish a balanced state.

    There have consistently been very encouraging reports of the devices effects on the symptom’s of people suffering with Fibromyalgia. These informational reports from users are not claiming proved efficacy. There have been very encouraging reports with both Osteo and Rheumatoid arthritis. The device does not reverse the destructive effects of these diseases. Rather it seems to relieve the pain, inflammation, stiffness, and to some degree the lack of mobility associated with the damaged joints. Effects from a single exposure can last from several hours to a few weeks. Daily exposures produce optimal effects in these conditions. From user reports, frequent exposure has a cumulative effect and has contributed significantly to the afflicted’s quality of life.

    The author has had seasonal viral infections just like most of us. The difference is that he has been consistently able to clear most of these within 12 hours after an exposure. The author is not making claims here about the treatment of virally based human disease. What is being said, is that instead of suffering for two to three weeks, the author recovered significantly faster .

    The use of the device on disease in humans is worthy of further investigation in a more appropriate clinical manner. Anecdotal reports from constructor – users of the device has shown rather dramatic effects on Herpes Virus outbreaks, Lyme disease, and an assortment of different bacterial infections. Please be aware these reports are anecdotal, and are not claims claims for the devices efficacy. The intent is to encourage the need for further clinical investigation.

    The devices’ effects, on Cancer needs further investigation. This device is presently not an actual cure for cancer. Nor is the author aware of any frequency device , regardless of it’s principles of operation that are. If someone with cancer responds to any frequency device, that is ,their tumors may shrink and their lab tests normalize, they must continue exposures. Without continuing exposures, the cancer will return. There seems to be a residual type of pre-cancer cell that once one stops exposures, allows the cancer to come back.

    Even though the device is not a cure for cancer, there are people who have significantly exceeded predicted survival times. These people had a terminal prognosis, with so certain an outcome that their Dr. was able to estimate their remaining lifetime. Many who have used the device, are still here, some are now working as productive members of society, in spite of their predicted demise. From the reports of users, the device presently seems to provide a viable treatment that has both significantly prolonged survival times and increased the quality of life in some, but most certainly,not all, people.

    Please be aware that if a person has a prognosis of only a few weeks to live, and tries a frequency device, the results have been universally poor. The degree of response to frequency devices seems to be directly related to the overall ability of a persons body to respond and rebuild.If there is massive cancerous invasion of various organ systems with associated failure of the organs, the results of exposure are very meager. But there have been reports from people with multiple metastatic sites that have responded well to the device.These people responded, as the damage done by the cancer was not severe enough to be immediately life threatening. Further our bodies seem to heal sites of prior tumors with scar tissue. Meaning that an organ damaged by cancer may still shows signs of impaired function after the tumor is destroyed. It must pointed out, that treatment protocol is not fully developed for cancer, and any use of the device is done at the users own risk.

    The book, along with the contents of this web page, contains all that the authors knowledge , no construction or operational aspects of the device have been withheld. This device can be constructed, and produce what some may consider dramatic physiologic effects, by following the instructions in the book. For those that would like to purchase a ready made device

    The instrument is a solid state device, which makes the parts freely available and construction simple. As a first step in construction, the book shows you how to easily modify the primary transmitter ( a common CB radio ). This modification produces; a greater bandwidth, more harmonics that will fit in the widened bandwidth, and an RF pulse.These three factors taken together are then output into a linear amplifier which lacks any harmonic suppression. For the technically versed, the transmitter should be thought of as an amplitude modulated, diminished carrier , dual side band type.

    The device is not a square wave modulated CW transmitter! Such transmitters only provide about 25% of their available energy to what are known as sidebands. It is the sidebands that undergo demodulation, and produce the local electrical field. Thus, in a square wave modulated CW transmitter, for every 100 watts of transmitter power, only 25 watts will be available for demodulation.

    The output from the linear amplifier results in a 10 to 25 fold power increase of both the audio fundamental and all the harmonics present . The final 140 to 250 watt output from the linear amplifier is then fed into an Antenna Tuner which is connected to a Plasma Tube.The Antenna Tuner matches the RF and the Plasma Tube creating dramatic increases in the units efficiency.

    The use of a Plasma Tube is the final vital component part necessary to the devices operation. Besides the conversion of the input RF wave into a complex Zenneck wave with many individual harmonics, the tube acts like a fast switch. That is, the tube turns on and off at the applied audio frequency. Thus modulating the light energy. Measurements with an ultrasound detector have shown the the glass envelope of the tube emits an ultrasonic spherical field. This field extends in an envelope about 2 feet from the tube. These ultrasonic waves are created by a ringing of the glass, induced by the tube acting as a switch. It is presently hypothesized that this ultrasonic field is partially responsible for some of the invitro testing effects Dr. Rife is noted for. Test tubes or petri dishes are not good antennas for a transmitted RF based wave! But at 12 inches from a phanotron tube, test tubes and petri dishes are being affected by a resonant ultrasonic wave.

    The various waves emitted from the plasma tube creates an evenly distributed field that has excellent whole body penetration. To understand how the plasma wave works, one must think in terms of tissue saturation or permeation. The wave passes easily through the body, but as it does, the audio or resonant frequency portion is stripped off ( demodulated). The deeper the wave penetrates, the less audio that will be available. Present modified transmitters produce over 40 watts of modulated audio energy before being amplified. This assures a surplus of energy which is sufficient to work with all sizes of people.

    Another way to consider the effects of the R/B device is by a variation in Faraday’s Law. Basically the current induced in an inductor ( our bodies have inductance )can be expressed by this equation.

    Current Induced= Frequency X Length of the Body X Field Strength.

    This equation is important for it means the the power absorbed and generated by the wave within the body is proportional to the size i.e. length of the body. To state this more clearly, the device automatically compensates for a small animal, child, or an adult! One can put a small animal in the field produced by a 200 watt device and not have to worry about over exposure due to the strength of the field!

    The effects of different types of glass, tubes, and Noble Gasses are discussed in the book. Different gasses produce different spectra, and thus will produce different resonant/physiologic effects. Neon for example is vitalizing, sedating, warming ( due to its Infra Red output), muscle relaxing, and pain relieving. Argon has a very wide spectral emission, and thus is the preferred gas that is used with the device. It is vitalizing, cooling, sedating or stimulating depending on the applied audio frequency. Argon can also be pain relieving, and most importantly ,it has intense devitalizing and in some cases destructive effects on micro organisms.

    This machine, produces effects and results that when when judged against current health care methodologies appear somewhat unbelievable. A discussion about the device, written by an engineer can be found at this web site.

    Evaluation Letter

    Public postings on the use of frequency devices is found at The Rife Forum. Here you will find a variety of different public forums relating to the many different facets of RIFE devices and therapy.

    ” Resonant Frequency Therapy – Building the Rife/Bare Device ” contains 23 short illustrated Chapters covering; the development, full construction, and operation of the device. As a true bonus a set of audio treatment frequencies taken from the Plasma Tube Rife Device once owned by an M.D. in the mid to late 1950’s is included. This Dr.made accurate measurements of the treatment frequencies of his machine prior to the machines demise. Pictures of an actual Rife Ray tube and Beam Ray device produced in 1947 are also included. Considerable space is taken to explore the transmitters; basis of operation, Plasma Tubes, noble gasses, and problems inherent in operation. Attention is given to details in construction that make the process relatively easy. Two separate devices are discussed, a low power device that does not need a linear amplifier, and a high power device that utilizes the linear amplifier.

    The authors does not sell completed machines or individual parts for the machines. Completed machines, and ready to assemble parts kits built under license to the authors electrical specifications are available from sources found on this link.  The licensure contract ensures that reliability and service to the customer is paramount.

    A complete list of individual parts suppliers for those that would like to construct their own device, is given in the book. All parts are easily available ready made off the shelf. No one part is overpriced, or difficult to obtain. All parts have both; multiple redundancies, and suppliers, letting you mix and match as you desire . Minimal tools such as a screwdriver, soldering gun, side cutters, and the like are necessary for construction. No expensive electrical test equipment is required. The only electrical testing instrument necessary is an easy to use digital multimeter which costs about 40 dollars.

    The author has labored to produce a book that is understandable by those not versed in electronics, as many readers who would otherwise be interested, might feel daunted by unknown electronic complexities. Through a series of simple explanations, the reader will be guided through the technical aspects of the devices operation.

    An Understanding Of The Electrical Theory Of How The Device Works Is Not Necessary For The Devices Construction !

    Actual construction time is about four hours including some parts chasing. Most of the parts are available with only a phone call, and once acquired, just connect together. It is realized that the foregoing explanation may be intimidating to many people whom have had no experience with electronic devices outside of maybe turning a TV or radio on and off. Once assembled however,the device is very easy to operate. The device is designed so that it broadcasts on a radio band allocated for use by the FCC for Industrial, Scientific, and Medical Devices (27.12 Mhz which is CB channel 14). Very little RF energy is actually radiated from the device. In doing microscopic testing, the authod operates the device within 5 feet of over 3000 dollars in electronics, including a TV, video cameras, VCR’s, and oscilloscopes with minimal to no interference. We live in the information age, and now that information so long forgotten, so long suppressed, can be yours.

    This device is for real, as are the effects of its use. Construction should not be undertaken without some consideration as to how the device will be utilized. The use of this device should be for experimental and investigative purposes only. This book opens a new technology to humanity, and the material within the book has been used by several people to date to create entirely new classes of frequency devices.

    ” Resonant Frequency Therapy – Building The Rife/Bare Device ” is available either by phone order or by mail. We accept Master Card and Visa Cards, both domestic and foreign. If ordering from out of the USA, please send any

    Proceed to Order Page to order Book, or Video Tape

    Order Page site gone


    If you have questions or comments about the book, the device, or the device’s construction

    Send E Mail inquiries to:

    James Bare


     

  • Pictures of an original 1947 Rife device!

    Pictures of an original 1947 Rife device!

    This unit was manufactured in San Diego California for a Dr. in 1947. The large phanotron tube for it was made in Los Angeles. It was in constant use until the Dr.s death a few years ago. This device is very similar to a recently discovered 1939 unit. The 1939 unit has a fixed carrier frequency of about 4.6 Mhz. There are two other primary harmonics within the carrier of 2.15 and 9.09 Mhz. The carrier is Amplitude Modulated using a Hewlett-Wein Bridge Oscillator. Controls for the Hewlett oscillator can be seen on the front of the device. The knob on the Left changes the frequency band, while the knob in the center adjusts the audio frequency. Frequency range is from 16 Hz to 200 KHz. The knob on the Right changes the amplitude, or audio power level. Optimum effects are found using 100 % modulation, and not overmodulation. Sine wave modulation, and not square wave modulation is used.

    The output wave of the device is gated at the AC line voltage frequency. For the USA, this would be 60 Hz. Each series of pulses within the gated envelope, is composed of a damped wave train. The three harmonics of 2.15, 4.6 ,and 9.09 are all modulated. Damped wave transmitters are now outlawed by all countries via international treaties.

    The plasma tube behaves as an active part of the circuit, and when placed close to the patient, couples the field to the patient. A curiosity is that frequencies utilized by this device are TEN TIMES the frequency that is presently used. For example, this device uses 21275 Hz instead of 2128 Hz. Please visit this web site for a more in depth description of the device.

  • Strange Disappearances


    People vanishing into thin air in front of witnesses, never to be seen again, does it really happen?. There are countless stories from around the world of this incredibly weird phenomena. The most famous of these disappearing stories is of farmer David Lang, who supposedly disappeared from his farm one day in full view of his wife, his two children, and two visiting friends, one of which was a well respected Judge. It seems that David Lang suddenly dropped off the face of the earth mid step in the middle of his field.


    DAVID LANG

    David Lang – a disappearing farmer?

    The David Lang story is a bit of a legend however, but I’ll explain that later… Here is the full story:

    The year was 1880, date: September 23. Mr David Lang was out in his fields on his farm. His wife watched him from the porch of his house while his two children played happily in the front yard.

    A lawyer by the name of “Judge” August Peck accompanied by his brother-in-law were driving up to the farm in their buggy when Mrs. Lang suddenly started hysterically screaming.

    The two men saw what she was screaming at and could only stare in disbelief. David Lang who was mid step disappeared right in front of their very eyes. He simply vanished into thin air!!

    Of course the full search was done of the area in the following days but no trace of Mr Lang was ever found. A strange circle was said to have been found at the spot where he disappeared from. It was said that nothing would ever grow in this fifteen ft diameter circle and no insect or animal would go near it. One of Mr. Lang’s children was said to have wandered into the circle at one time and heard their fathers cries perhaps coming from another dimension?. Mrs Lang never recovered from the shock of seeing her husband suddenly disappear. There was never a funeral held for David Lang.

    In the later years Mrs Lang left the farm and allowed “Judge” Peck to lease it out. However the field where David Lang disappeared was never used, it remained unused and untouched until Mrs. Langs eventual death.

    The Truth behind the Lang Story

    The David Lang story first became popular in the 1950’s when it appeared in the July 1953 issue of Fate magazine. The story was titled “How Lost Was My Father?” and the claim was that it was written as a firsthand account of the event as told by his daughter Sarah in an interview with Stuart Palmer in 1931. The article also claimed that in April 1929 Sarah received a message via automatic writing from her father. The message was written in her fathers handwriting and said “Together now. Together now and forever…after many years…God bless you.” To Sarah these words meant, “Mother and Father are together now in the World Beyond, after the nightmare years of separation.”

    A Nashville librarian by the name of Hershel G. Payne spent many years attempting to validate the story. He could find no evidence whatsoever of a Lang family or an August Peck ever living in the area.
    He concluded that the tale was a journalistic hoax created by a traveling salesman named Joseph M. Mulholland. Mulholland was well known to have contributed many far-fetched stories to various papers under the pseudonym Orange Blossom. It is believed that Mulholland based his story on a science fiction story titled “The Difficulty of Crossing a Field,” by Ambrose Bierce. The story told by Ambrose Bierce was complete fiction also.

    The original Fate story contained samples of what was claimed to be David Lang’s handwriting, automatic writing, and signatures by Sarah and a notary public. Upon further Investigation by handwriting expert Ann B. Hooten, it was shown that the writings were all authored by the one individual – presumably Stuart Palmer. Sarah Lang and her father never existed at all.


    PICNIC AT HANGING ROCK

    Picnic at Hanging Rock. Another famous disappearing person/persons story is that of Picnic at Hanging Rock.

    The book was written by well known Australian Author Joan Lindsay and published in the 1960’s. The story was brought to the worlds attention when Peter Weir made the hauntingly beautiful film of the same title released in 1975.

    The places in the story exist, you can visit Hanging Rock and Macedon to this day. The place is very beautiful and very very spooky. There are spooky tales told about weird sightings of lights and strange beings seen up on the Rock on the odd occasion. If you visit there………make sure you are off the rock by nightfall.

    The story is set at Macedon, a small picturesque country community located approx 1 – 1 1/2 hrs out of Melbourne, Australia. It was Valentines Day, 1900 (February 14th). As a special treat to celebrate Valentine’s day girls from the local private school were driven to a much visited and well known scenic Monolith called Hanging Rock for a picnic. Being mid-summer the day was excruciatingly hot and the girls soon tired and spent the afternoon sleeping and lazing about in the shade at the bottom of the rock. Later in the afternoon it was discovered that 4 of the girls were missing. However one of the missing girls soon returned, screaming down from the monolith in total hysterics. She was babbling something about the other girls walking into the rock up on top and a red mist overcoming them. It was then discovered that one French teacher was also missing.

    A full search of the area produced nothing, no trace of the girls could be found whatsoever. However one girl was recovered from the rock many days later. Still to this day one teacher and two of the girls have not turned up. No evidence was found of them being murdered or abducted.

    The story strikes fear in the heart of many visitors to Hanging Rock still to this day, but it shouldn’t………………..

    Picnic at Hanging Rock has been the center of much controversy since it was first published in the 1960’s. There are still believers to this day who do not and will not believe that the story is complete fiction. But it is. The event never happened. People still walk into the famous State Library in Melbourne to this day and ask for the newspapers reporting the events from 1900’s.

    In the end of the book it is claimed that there is a newspaper report from February 14, 1913 stating that the mystery will forever remain unsolved……..

    This newspaper report does not exist!………

    When hearing the news that the story never really happened people have broken down in tears and thrown “hysterics”, they obviously can’t handle the truth!……..

    Picnic at Hanging Rock is a work of Fiction.


    OLIVER LERCH/LARCH THOMAS

    The story of poor young Oliver varies quite a bit. For starters he has a couple of different names – that being Oliver Lerch, Oliver Larch and Oliver Thomas.

    The story tells of a young man either eleven or twenty years old who lived on a farm outside South Bend, Indiana. On Christmas Eve 1889, 1980 or 1900 Oliver, some friends and family were having a Christmas party. Oliver went to fetch water from the well outside. A few minutes later screams were heard from outside. Everyone rushed outside to see a mysterious sight. Oliver’s tracks suddenly disappeared halfway to the well. His voice was heard screaming from the sky “It’s got me! Help! Help!” The screams faded away and Oliver was never seen or heard from again.

    Another version of the story features one Oliver Thomas, an eleven year old, who lives in Rhayader, Wales. This version is believed to have appeared as recently as the 1960’s when first published in “true mystery” paperbacks. Further investigations into this character have proved that Oliver Thomas of Rhayader never existed at all and the story had it’s origins from the original Oliver Lerch/Larch story.

    The Larch/Lerch story is the much older and much more original version. The story was featured in M. K. Jessups’ The Case for the UFO (1955) and in Frank Edward’s Strangest of All (1956), it also appeared in the 1950 issue of Fate Magazine.

    The story is believed to have come from and early science-fiction story “Charles Ashmore’s Trail,” published in an 1893 collection by Ambrose Bierce, Can Such Things Be? The main character is Charles Ashmore not Oliver Lerch however, but the story is the same……. it’s still a mystery how a science fiction story became an unsolved mystery and how the title character suddenly became Oliver Lerch/Larch.


    ALMOST DISAPPEARED!!

    A very strange case indeed was featured in the Bristol Daily Post and the London Times in December 1873.

    On December 8th Mr. and Mrs. Thomas B Cumpston arrived in Bristol for a short holiday. They stayed at the Victoria hotel and were soon to encounter something so unbelievable that it both shocked and confused them so much that it caused them to be arrested for disorderly conduct from the local railway station soon after the event.

    The couple told in court of how early in the evening they had heard strange, loud sounds in or near their room. The complained to the landlady, who also heard the noises but thought nothing of them. After the noises ceased they retired to bed for the night but were awoken at approx. 3.00am by the same loud noises. This time they were accompanied by the incredible sensation that the floor was giving way beneath them!. The couple shouted out for help and could not help but notice how strange their shouts sounded, echoing weirdly and being repeated by unseen presences. Mr. Cumpston then told of how the floor suddenly opened up and how it felt as if he were being dragged into it. Mrs. Cumpston managed to pull him out and the two of them made a hasty escape out a nearby window.

    They were panicked beyond belief and were under the confused impression that criminals had somehow attempted to kidnap them. They fled to the nearby railway station where they were soon arrested by local police for disorderly conduct.

    The landlady testified in police court that she had indeed heard the unusual noises, but she had no significan recollection of them. The police had checked out the Cumpston’s room and found nothing out of the ordinary. The court concluded that the Cumpston’s had suffered a “collective hallucination” and let them go.

    To this day there is no explanation for what actually happened to the Cumpstons.


    OWEN PARFITT – A DEAL WITH THE DEVIL?

    Owen Parfitt was well known to the residents of the English town of Shepton Mallet. In his 70’s and mostly paralysed by illness he lived with his sister Old Susannah. Owen spent his days as an invalid in bed or sitting outside the house.

    In 1763 or 1768 Owen suddenly disappeared without a trace. He was left sitting near the doorway in his usual spot with his coat draped across him. His sister and a neighbour went to move him and found him gone the only thing to remain was his coat. Being so invalid it was almost impossible for Owen to move himself, there were plenty of witnesses around at the time and nobody reported seeing anything unusual or seeing where Owen might of gotten to.

    A massive search revealed no trace of Old Owen. Local legend has it that the Devil came by and took Owen as payment for his previous life of wickedness. Others claimed that men from Bristol had dropped by to get information from Owen about treasure he might of acquired during his earlier travel when he was a Sailor and supposed Pirate.

    In 1813 a local by the name of Thomas Henry Strode unearthed a human skeleton when making some alterations to a road. The skeleton appeared to be that of an old crippled man, which had been thrown into a cavity in a stone wall and covered up, but upon further investigation it was found to be the skeleton of a young woman. Further investigations were carried out in 1814 and 1933 but to no avail, the mystery of Owen Parfitt remains that today.

    The following information is from veteran Spanish ufologist Antonio Ribera’s Secuestrados por Extraterrestres “Abducted by Extraterrestrials” – Planeta, 1981:

    In Barcelona, Easter 1976 a well-to-do couple were at the airport about to embark on a holiday with their Nanny and young daughter.

    The husband left the family for a short while to collect his plane tickets. Upon returning to his great horror his wife was the only one there. The Nanny and daughter had mysteriously disappeared.

    The wife was not concerned as she though that the Nanny had merely taken the daughter to the bathroom.

    As time passed the Nanny and daughter were nowhere to be found. Security was alerted, and the airport checked. No trace of either of the missing persons was found.

    A humble old woman supposedly approached the distraught mother, advising her to pray for the return of her daughter, at which point two amazing things happened; the elderly woman vanished into the encircling crowd of onlookers and the Nanny appeared holding the child sitting right next to the mother.

    The Nanny was quizzed on where she was and where she had taken the child. She replied that she had been sitting in that position with the child all along and had never moved. Another incredible thing was that the child was physically stuck to the Nanny, as if glued to her.
    The husband literally had to tear his daughter from the Nanny’s arms to free her. He noticed that her arms were turning an unusual shade of red.

    The family still boarded a flight to their holiday destination with the Nanny who then proceeded to have hysterics and had to be restrained half way through the flight. The family could no longer take their holiday due to the deteriorating condition of the Nanny and returned home immediately. The Nanny was then admitted to hospital and heavily sedated. Clinical Hypnotist Francisco Rovatti later on hypnotised the Nanny in an effort to reveal what had really happened at the airport. It was claimed that the Nanny had heard “an unpleasant sounding male voice” summoning her as she sat next to the mother at the airport. Efforts to go beyond that point would send the Nanny into uncontrollable hysterics.

    Rovatti observed that the Nanny had a tremendously powerful post-hypnotic block that had been put in place from the moment that she had seen a red light on the floor. It was decided that to push the Nanny further would jeopardize her life and so no further investigations were made.

    A very strange story indeed!!


     

  • The Treasure of Atlantis

    The Treasure of Atlantis

    p. 1


    THE TREASURE OF ATLANTIS


    Here is an action-filled fantastic written in the early days of Edgar Rice Burroughs and employing many of the devices that the master hand used in opening up a whole new field of fiction in that remote period prior to 1920. Here is a novel from the 1916 pages of the half-fabled All Around magazine, full of the nostalgia and dreams of that era when the world was so much larger and life was, accordingly, less complicated.

    In J. Allan Dunn’s THE TREASURE OF ATLANTIS, an orchid hunter’s discovery is the catalyst that leads an expedition into the interior of South America to the lost remnant of ancient Atlantis. Cut off from the modern world, Atlantis offers swashbuckling intrigue, danger, and action that is eminently suitable for the “Time-Lost” series. Here is thrilling adventure out of the past in the Edgar Rice Burroughs tradition.

    p. 2 p. 3

    THE TREASURE OF ATLANTIS

    p. 4 p. 5


    THE TREASURE OF ATLANTIS

    J. ALLAN DUNN

    1872-1941

    [1916]


    Source edition: New York: Centaur Press, October 1970. Originally published in All Around, December 1916.

    Scanned, Proofed and Formatted at sacred-texts.com, December 2009, by John Bruno Hare. This text is in the public domain in the US because it was published prior to 1923. The additional material from the Centaur Press edition is included because of a lack of copyright notice in this edition.

    Cover
    Click to enlarge

    Cover

    Title Page
    Click to enlarge

    Title Page

    Verso. Note lack of copyright notice
    Click to enlarge

    Verso. Note lack of copyright notice


    p. 6 p. 7

    INTRODUCTION

    All Around …

    All Around … The New Magazine … New Story … half-fabled, near-legendary magazine of the ’teens.

    It began in November 1910 as The New Magazine, became New Story in August 1911, and experienced one more title change—to All Around—in December 1915, before combining with another Street & Smith pulp, People’s Magazine, in April 1917.

    New Story was an exciting and robust magazine. In 1913 it succeeded in obtaining the second novel of the immensely popular Tarzan series by Edgar Rice Burroughs—in direct competition with The All-Story (the Munsey magazine that had published “Tarzan of the Apes” in October 1912). “The Return of Tarzan” was published as a seven-part serial beginning in June 1913. A month after it had ended, another Burroughs’ serial, historical and heroic, “The Outlaw of Torn,” began in the January 1914 issue. It was in good company, for the popular English novelist H. Rider Haggard was represented with “Allan and the Holy Flower” at the same time.

    By the time the title had changed to All Around in December of 1915, the magazine was basically one of fantastic and swashbuckling adventure, and it is easy to believe that the instantaneous and startling success achieved by Edgar Rice Burroughs beginning in 1912 was influential in the pattern of stories adopted by the magazine. Indeed, Burroughs was represented in the February 1916 issue with “Beyond Thirty,” a fantastic which loomed as near-unobtainable for a period approaching fifty years.

    Other inclusions were in the same vein. Robert Ames Bennet who had written the popular THYRA at the turn of the century was represented

    p. 8

    with a fine serial, “The Bowl of Baal.” This is set in the far reaches of Arabia during World War I, and it involves a lost race, some fearsome creatures, and enough high adventure to satisfy the most avid reader. “The Buddha’s Elephant” appeared in the August 1916 issue from the pen of prolific H. Bedford-Jones writing under the name of Allan Hawkwood. It is a tale of an ancient Greek city surviving in the Gobi. George B. Rodney’s fantastic, “The Underground Trail,” appeared in the last (March 1917) issue of All Around. It was good enough to be published in book form as BEYOND THE RANGE, and, even in 1970, it remains an attractive book to the science-fantasy collector.

    “The Treasure of Atlantis” appeared complete in one issue in December 1916. It reflected some of the news and theories of the day with its Crete/Atlantis theme, and in many ways allies itself with the 1970 thinking which holds that Cretan civilization was destroyed by volcanic eruption. As early as 1909, Atlantis had been identified with Crete in some archeological circles, and the belief was popular in the ’teens. But the fact, the theory behind “The Treasure of Atlantis” is unimportant. It is enough to say that this story was written to entertain—to quench the interest and appetite of the armchair adventurer.

    There is little doubt that “The Treasure of Atlantis” was written for the same audience that had made the Burroughs’ stories popular. Morse, its hero, is strong and silent, and despite his position of wealth and influence in a world of more than fifty years ago, he is unhappy with civilization. His partner in exploration, the great archeologist, is a character that is part-Burroughs, part-Haggard, with more than a little of Conan Doyle’s famous Professor Challenger about him.

    “The Treasure of Atlantis” combines the lure of the unknown, the grandeur of the fabled past, and savage, swashbuckling action. As such, it is’ a fitting novel for the “Time-Lost” series.


    p. 9

    CONTENTS

    Chapter

    Page

    I

    The Flowing Road

    13

    II

    The Vase of Minos

    21

    III

    Laidlaw’s Theory

    24

    IV

    Caxoeira Canyon

    34

    V

    Kiron

    41

    VI

    The Gates of Dor

    54

    VII

    The Queen Advances

    64

    VIII

    Aulus the Gladiator

    68

    IX

    The Initiation

    76

    X

    The Isle of Sele

    87

    XI

    The Judgment of Ru

    106

    XII

    The Hall of Sacrifice

    114

    XIII

    The End of Atlantis

    121


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    THE TREASURE OF ATLANTIS

    p. 12 p. 13

    THE TREASURE OF ATLANTIS

    CHAPTER I—THE FLOWING ROAD

    “It’s good to be back again, Morse, back to civilization, and it’s mighty good of you to take me in this way.”

    Stanley Morse looked at the orchid hunter as the latter leaned forward from the cozy depth of the saddlebag chair and stretched his lean hands to the blaze. The fingers were more like claws than human attributes; the whole man seemed little more than a well-preserved mummy, a strangely different person from the vigorous naturalist Morse remembered meeting three years before on the higher reaches of the Amazon—the “Flowing Road.” The man’s clothes hung in ludicrous folds about his gaunt frame, and he shivered despite the heat of the blazing logs that almost scorched his chair.

    “Nonsense, Murdock!” he said. “I’m only trying to repay your own hospitality. Do you suppose I have forgotten the time you took me into camp on the Huallagos River, when my raft had gone to pieces in the Chapaja Rapids with all my equipment? You’ve got the malaria in your system yet. Let me get you something to offset that ague.”

    “It’s more than malaria, Morse. There’s nothing in your medicine chest, or anyone else’s, that can help me,

    He laughed a little hysterically and stripped back the sleeve from one arm. The limb, save for its power of movement, seemed atrophied, flesh and muscle and skin had shrunk about the bones until they looked like two sticks held together with twisted cords.

    “That’s emblematic of the rest of me,” he said, as the loose cloth slid back over his knobby wrist. “I’ve done my last league on the Flowing Road or any other road, for that matter. I’ve found my last orchid.”

    p. 14

    “You’ll be all right with a few weeks’ rest,” replied Morse, with forced optimism. “As for the financial end of it, we can build a bridge across that stream.”

    “I need no man’s charity,” said Murdock, with a flash of fierce resentment. “If you’ll put me up for a while—it won’t be long—as you have offered to, I’ll accept it gladly; but I can pay my way, Morse.”

    “That’s all right,” answered Morse, sensing the feverish excitement of his guest; “we’ll not talk of payment. Tell me about your trip, if you feel up to it. And join me in a hot toddy.”

    He touched a bell, and a deft man-servant answered, retiring to bring in the necessary concomitants.

    “This beats chacta,” said Murdock, as he sipped the steaming liquid. “And this”—his eyes roved round the big room, the walls set with well-filled bookcases that reached half their height, the spaces above covered with curios and trophies of the chase, mostly South American—”this is a long way from Ucali’s hut on the headwaters of the Xingu.”

    He lapsed into a reverie, staring into the fire, his skull-like head sunk between his hands, as if he could see in the glowing coals the seething cataracts of a torrent racing between rugged sandstone palisades clothed with dense forests, where the lianas writhed between the trees and bound them together in an almost impenetrable jungle.

    Stanley Morse, gentleman adventurer, who spent his bountiful income in the exploration of unknown lands for the sheer love of sport and the thrill of danger, watched his guest pityingly. There were hardly ten years between them, he reflected, remembering the man of three years ago, bronzed and lusty, barely entering the prime of life. Now he seemed sixty, twice Morse’s own age, and prematurely old at that. Presently he relapsed with a long sigh, finished his toddy, and settled back amid the cushions luxuriantly.

    “The headwaters of the Xingu. That was where you came out?” Morse queried. “Don’t talk if you are too tired. Let it go until tomorrow, and turn in.”

    “There may be no tomorrow,” answered the orchid hunter. There was nothing morbid in his tone. He spoke cheerfully, as one who recognizes overpowering odds

    p. 15

    and accepts them bravely. “So I shall talk tonight. Yes, that is where I came out of the carrasco (brush)—alone. But the story I want to tell you begins back of that, on the chapadao (plateau) between the Xingu and the Manoel, south of Para, in Matto Grosso State.”

    He turned his head, with its dark eyes glowing in deep hollows sunk in the skin that looked like brown parchment, and spoke in a low tone fraught with impressiveness.

    “Did you know, Morse,” he queried, “that there was a great city on the southern part of the Amazonian plateau?”

    “It hardly surprises me,” said Morse. “I’ve never seen any evidences in Brazil myself, but I made a trip to Chan Chan, in Peru, near Trujillo. Pre-Inca they call it. Not much left but a honeycomb of mud walls now, though.”

    “Mud walls! Pish! I’m not talking of ruins, man! I mean a living city. Temples cut from the living rock, great buildings of stone set along the shore of a mighty lake amid tropical foliage and cultivated fields. Paved roadways, and people thronging them clad in brilliant garments. Boats on the lake, with banks of oars and striped sails. A city set in a bowl of gray cliffs in the shadow of a snow-capped peak with a plume of smoke coming from it like the curl of a lazy fire!”

    “You’ve seen it?”

    “Twice!”

    He spoke with conviction, and Morse for a moment shared the vision. The next sentence shattered it:

    “Twice in the air. Don’t think I’m crazy, Morse. It was a mirage, but even a fata Morgana has to be projected from an actual object. And there’s tangible proof to back it up. They were not air castles I saw, not the ‘airy segments of a dream.’”

    Morse tried to veil his growing skepticism. The orchid hunter was Scotch, and the Gaels, he reflected, were apt to be “fey” and see visions. The man was physically and probably mentally sick. But he humored him. “A mirage is an optical effect rather than an optical illusion, I believe,” he said. “Undoubtedly there was some solid basis for the reflection. Are you sure about the smoke above the peak? It was my impression that

    p. 16

    [paragraph continues]Brazil was free from disturbances. It’s a long time since I read up anything about it, but I seem to remember that there were no eruptive features since the Devonian period, according to the scientists.”

    “A fig for the scientists! Let the scientists travel a country instead of theorizing about it. Show me the scientist who has hacked his way through twelve miles of carrasco and charted the lower Amazonian chapadaos. I lay no claim to being a scientist. I know one branch of botany, but I know it well, and I know enough of geology in that connection to tell a crystalline formation from an amorphous. The valleys of the Madeira, Tapajos, Manoel, and Xingu are floored with crystalline. And the rest of the formations are tilted and faulty. In fifteen years I’ve known a third as many temblors (earthquakes), and I know a volcano when I see one. Twice I saw it, across the canyon—the temples by the lake, the snow-capped cone, and the plume of vapor. Twice!”

    Again he focused his attention on the burning logs, speaking as if the fiery recesses were focal points through which he viewed the strange sights of the land that is bordered by the Flowering Road, the mighty Amazon.

    “You know, without my telling you, the general characteristics of the chapadao region,” said Murdock. “The main plateaus at an average level of three thousand feet, but up by the streams and rivers into sections, dense forests in the lowlands, woodlands in the shallower valleys, and the grassy campos on the heights. It seemed as if misfortune trailed us. Our bogadores deserted us, the cargadores were a lazy crowd, reports of rare blossoms turned out myths, hardly a week occurred without some accident, common enough, save when they happened so frequently.

    “I had started late, owing to difficulties brought up by the European war, going up the Amazon eight hundred and seventy miles from Para to Itacoatiara and so up the Madeira River six hundred and sixty-odd miles to San Antonio Falls. From there I had to traverse and raft it to the Small Pebble Rapid, Guajara Merim, they call it, and it was hard work. I was after a Cycnoches, a weird, night-blooming orchid that looks, by moonlight, exactly like a great azure butterfly. It was worth five

    p. 17

    thousand dollars to me for every fertile capsule I could bring out, and I stayed longer than I should. It was the middle of September before I started on the four-hundred-and-fifty-mile trek—that’s as the parallel rulers mark it on the map—to the Alto Tapajos, with another four hundred miles downriver through almost continuous rapids to really navigable water to Marahao Grande. It was foolhardy to stay that long, but it looked like my last trip with a fortune at the end—and I found my orchid!

    “Then the luck turned. definitely. Our stores were low, and we hurried along, half fed, in an attempt to forestall the rainy season. You know what that means—a difference of forty feet in the rivers, making them all but impassable. I never met with such a mat or jungle, lianas fighting us every foot of the way, and the gnats, flies, and beetles, to say nothing of the vampire bats and leeches, draining our strength and impregnating us with their poisons. I had a young chap named Gordon with me. I left him behind, poor fellow! He was a clever naturalist and a plucky comrade. We staggered on, delirious from insect venom often—the whole trip seems a nightmare—and, after crossing the Janiar, the ill luck culminated.

    “We came across a settlement where the native chief was sick, and we were called upon to cure him—a common enough occurrence, but one that landed us this time on the horns of a dilemma. The man was dying, due to pass out in forty-eight hours or less, from enteric fever. You can imagine the situation. Fail to treat him, or treat him and fail! It made you either a beneficent wizard or a devil! I did the best I could, and kept him alive a week. He was grateful enough, poor wretch, but there were ugly looks as we left the pueblo, and I knew the news would be sent ahead by the ‘jungle wireless,’ the hollow logs hung on lianas that they beat with a stick coated with rubber.

    “As we advanced, I had evidence of increasing hostility. We had dogs with us, and they constantly warned us of lurking enemies. We extinguished all fires and buried the embers before dark, and all smoking was stopped after nightfall while we kept constant watch. We caught the sound of drums one afternoon, first in one

    p. 18

    direction, then in another, and I knew we were trapped. The cowardly cargadores started to pick up their packs and flee, but I made them stop, and we felled trees for a barricade. Well, they attacked just before dawn, and poor Gordon was hit with an arrow tipped with urari.

    “We beat them off that time, and pressed on, with Gordon in a litter. He lasted three days, with his arm swollen up twice the size of his thigh, and passed out in coma. Four times different bands tried to leave us in the jungle, and each time I lost two or three of the cargadores through flight that undoubtedly cost them their lives. The last time an arrow scratched me, passing under my arm through my shirt. I put leeches on the wound and took strychnine, but I was a doomed man from that moment. My heart failed me at every exertion and the poison was absorbed inevitably into my system.

    “We shook them off at last, and two weeks later we crossed a campo of dried grass and came to a great cut in the plateau eroded by a stream that ran in rapids five hundred feet below. I made camp there, hoping to gain strength.

    “It was the next morning I saw the mirage. Not I alone, but the half dozen carriers still left with me. It was as I told you, plain in the sky—temples, buildings, lake, boats, and the crowded causeways. I had practically no fever that morning. The cargadores prostrated themselves in terror. That afternoon they left, taking their ‘packs with them while I was having my siesta. My two machete men stayed behind, not from any particular fidelity, but, as they expressed it, we were bound to be killed, anyway, and they might as well stay where they were comfortable and meet death rather than try and run away.

    “You may imagine it was not a cheerful situation! I was on my last legs in the heart of the Brazilian jungle, the rainy season close at hand, practically all my supplies gone, without bearers! It was a tight hole. To crown the trouble, the cargadores had taken along my orchids in their scurry.

    “There was nothing to do but to make the best of it, and that meant getting under way. My rifles and ammunition were in the shelter, and one of the dogs had stayed behind. There was no use crossing the stream, for the

    p. 19

    opposing cliffs were sheer and apparently unscalable, though I thought I saw traces of a succession of rough steps that almost looked like masonry leading to a ledge halfway up the cliff. But there they ended definitely in a smooth wall. So I decided to follow the stream downward. It ran almost due northeast toward the Amazon, and I hoped that later it would widen and become navigable for a raft. Shorthanded as we were, that was a slim chance, but the only one in sight.

    “It was useless to follow the carriers. The day was drawing to a close, and I determined to pass the night where we were. At sunset I heard a shout from the machete men, and found them groveling on the edge of the precipice. It was the mirage again, floating in a sky of pale green. It was no hallucination, Morse. I was not the only one to see it, and if ever a man had braced himself for an emergency I was in that condition. I found that the Indians considered it a sure sign of death, a vision of their heaven, I imagine. But the two who stayed with me were real men.

    “We struck out early next morning. The plateau sloped sharply downward, and in two hours we were clear of the grass and brush and among trees and jungle once more, following a fairly well-beaten trail. About a mile in, the dog got restless, and we advanced cautiously. Suddenly the hound, which was ahead, began to whimper—he was trained not to bay or howl—and stood still. I crept up to him. The trail widened out. Swinging face downward in the center of the opening, his outstretched fingers a foot clear of the ground, a man hung, one leg caught in the running loop of a rope that was attached to a springy palm, the noose trap that the Indians set for tapirs in the river runways. But this was not a tapir trail. The man had evidently hung there for a long time. The free leg swayed limp, the body was relaxed, and the face, as it swung toward us, was congested. There was a red fillet about his hair that proclaimed him a chieftain, the alcalde of some pueblo.

    “We had him down in a jiffy. I could scent help to ourselves from his gratitude if he wasn’t dead. We worked over him feverishly, and presently he groaned and opened his eyes, and then his mouth, down which I poured some chacta that helped him to tell his story.

    p. 20

    “His name was Tagua, chief of a tribe inhabiting the village of Apara. He was an old man, but still too fond of life to suit his nephew who wanted his place. This precious relative had set the trap and then told Tagua that he had seen a tatu (armadillo) on the trail, knowing the old man would travel ten miles to get its flesh. That was the day before. Tagua walked into the trap in the afternoon, and was jerked up in a second. It was fortunate for him that no peccaries came that way, or a jaguar. None of the villagers did. His nephew looked out for that.

    “When we had kneaded and rubbed Tagua’s joints into place and pliancy, his gratitude knew no bounds. He knew all about us by the wireless drums, and volunteered to send back a message that would leave us immune. He may have given up the information that we were murdered.

    “When we marched into Apara, Tagua managing to put up a front for the entry, we created a sensation. Mbata, the nephew, had already usurped the leadership, but he was quickly convinced of his mistaken ambition. After a big feast, Tagua put me up in his own hut, and that night I solidly cemented the friendship. Mbata paid us a visit about three o’clock with a big knife calculated to sever all friendly relations. I woke as he came in, and dropped him with a revolver bullet as he leaned over Tagua, knife in hand.

    “After that I owned the village. I had not only saved Tagua’s life, but snuffed out that of the one man he was afraid of. He gave me ten of his pisanos (villagers), four of them boatmen and six carriers, and all the yuca, dried fish, and bananas we wanted. More than that, he sent out scouts for my missing carriers, but they failed to find any trace of them.

    “I left him my hound and poor Gordon’s rifle, with a good supply of cartridges, and he forthwith adopted me. It was not all form, as I will show you. The night before we left, I spoke of the mirage and Tagua confirmed its existence. It was known to his people as Dor, and its inhabitants were not Indians, but men whose skins were white as mine. Long generations before, his people had been used as slaves over a period of years. When the work was complete they had been driven out

    p. 21

    through a hole in the cliff at the head of the masonry steps I thought I had seen, and the place closed up after them. His own great-great-great-grandfather had been among the captive workmen, and when he left he had stolen a vase from the house of his bondlord.

    “This vase had long been a fetish in Tagua’s family. It was one of the things Mbata had desired. But Tagua had hidden it cunningly in the floor of his hut, and Mbata had been unsuccessful. It had been a bad fetish, he declared, and to my astonishment, seriously gave it as his opinion that stolen goods never brought good fortune.

    “So he insisted on my taking it. And it was gold! He said that twice a year the people of Dor threw many vessels and ornaments of gold and jewels into their lake for sacrifices. The city was sealed in by cliffs that could not be climbed, but it was rich in metal. Gold was used for ornaments, for plates, for drinking cups.

    “Whatever his imagination though, the vase attested that he told at least some measure of truth. I took it. We got to the Xingu in the rains, and to Para—”

    “And the vase?”

    “Is here. I brought it with me.”


    CHAPTER II—THE VASE OF MINOS

    Long after the orchid hunter had gone to bed, Morse held the vase in his hands, turning it over and over while the ruddy firelight played upon the repousse surface, speculating upon its history. Had he known what the cup held for him of perilous adventure upon the very rim of death, it is possible that he would have resisted the spell it gradually wound about him.

    It was untarnished and undented, despite the softness of the beaten surface of unalloyed metal, and it was of the most exquisite workmanship. Finally he set it upon the table beneath the glow of his lamp. The vase was an oval container, exquisitely symmetrical, supported by four serpents of solid gold whose heads met with forked tongues touching beneath the center of the bowl.

    Its main surface was divided into two panels by the duplicated design of a double ax. On one side a superbly

    p. 22

    modeled bull was being baited by a youth and a maid, clad in garments apparently Grecian. The figures were lithe in action, beautiful in pose. Darts clung to the snorting, wounded bull that pawed the ground with lowered head. The other panel was filled with ancient writings above which, in raised letters, was the word minos that Morse easily deciphered, though the characters were ancient Greek.

    Here was a riddle: a golden vase brought back from the heart of Brazil, yet eminently Grecian! He turned to his bookshelves, the word “Minos” stirring his recollections. Far into the night he read of the great Minoan dynasty established on the isle of Crete, in the Mediterranean, of its wonderful empire and powerful fleet, houses that possessed ventilating and sanitary systems far ahead of their time, and of the civilization that produced both pictorial and linear writing two thousand years beyond Phoenician culture, for long credited as leader in such matters.

    He read of Minos, the Sun God, son of Zeus, and of his wife, Pasiphae, the “all-shining Moon Goddess,” of the cruel sports in the Minoan bull rings, the tragic death of Minos, killed by a king’s daughter, who poured boiling water over him in a bath. Of Minos’ children, Daedalus and Ariadne, noted names of Greek mythology. Of the victims tortured by being enclosed in the belly of a red-hot brazen bull, and of the invasion of the kingdom of Crete two thousand years before Christ, and its final destruction, four hundred years later, in the Dorian Conquest, by the rude tribes of northern Europe.

    It was a curious tale, half legend, half history, fancy and fact interwoven in a web of fascination; but what had Crete, the little island empire south of Greece, in common with the tale of Murdock, the orchid hunter, and of Tagua the tribal chieftain over a thousand leagues away, separated by the length of the Mediterranean Sea and the breadth of the Atlantic Ocean?

    The puzzle was too great for him to solve. He left it for the time, set back the glowing embers of the fire, placed the vase of Minos in a wall safe, and switched off the lights. On his way to his bedroom, he passed the room set aside for Murdock and smiled at the open door. He knew the sign of the traveler, fresh from months in

    p. 23

    the open air, to whom closed doors and windows seem to create a stifling prison. As he tiptoed past, he paused to listen to the orchid hunter’s breathing. That the man would never travel again the Flowing Road he was assured, and he wondered if his guest was resting easily.

    There was no sound. As Morse stood in the doorway, listening, the street lights faintly illumined the room and the prone figure on the bed, fully dressed. It held a rigidity of pose that alarmed him. He entered and bent above his guest, shook him lightly by the shoulder, then raised his arm. The pulse was irresponsive, and the hand fell heavily upon the quilt.

    Morse turned on the lights. There was no need for a second glance. Murdock had found his last orchid, had departed on his final trek. Morse telephoned for a physician and sympathetically arranged the wasted form, hardly more than an articulated skeleton.

    The orchid hunter had been writing. There was a folded paper beneath a book on the desk that was a part of the room’s well-chosen furnishings. This was addressed to his host. It read:

     

    My heart is very weak tonight. No pain, only an absence of power that leaves me barely strength to write these words. I leave the vase and its history, not just in gratitude, but because I believe it was given me that the mystery of the City in the Sky may be solved. So things work out in the history of us all, I think. The riddle of the race leaves a clew that sooner or later falls into the proper hands. Such hands are yours. Here is my diary, kept daily, and there is a map in my trunk that will guide to Tagua and the canyon of the vision.

     

    I have neither kith nor kin. I leave no one to be sorrowful about me save the orchid dealers who made their desk-chair profits from my risks. It was a great game while it lasted, and the Flowing Road is the trail of trails. Good night, good friend; goodby, perhaps, and, if so, remember, when you enter the city of Dor, your grateful visitor,

    Ronald Murdock.

    p. 24

    The physician confirmed Morse’s idea that Murdock’s death was not to have been put off.

    “Strychnine could hardly have prolonged it,” he said after an examination. “It does not need an autopsy to tell that the man’s heart was rotten. Valve muscles flabby. He was a strong man once. Urari, you say? Humph! That’s a local name for curare, extract of resinous South American barks. Has several alkaloids in its active principle. We really know very little about it save that it is one of the deadliest of poisons. Defies analysis to a certain extent. It must have been a diluted or weakened extract and the slightest of incisions. A friend of yours, Mr. Morse? I am sorry. It was a peaceful death. I will attend to the certificate.”

    “And I to his funeral,” Morse promised himself. A sudden idea struck him, and he registered it as a vow to make a fitting burial of the sturdy Scotchman.


    CHAPTER III—LAIDLAW’S THEORY

    To Stanley Morse, the dead man’s letter, as he read it, seemed to bind him to a quest made sacred by the last testament of the orchid hunter. The more he pondered over the idea, the more it found favor with him. He had no ties nor business to keep him in New York, and the fever of adventure was easily stimulated in his veins. The interior of Brazil offered a trip that he had always promised himself, and the prospects of discovering a hidden city soon dominated both his waking thoughts and his dreams at night.

    A week after Murdock’s death, he made a visit to the Metropolitan Museum, where he was made welcome by an assistant curator of archaeology. The museum was already the richer for Morse’s travels, and he was privileged to ready admission to the administrative offices and the time and knowledge of its experts.

    Morse set the vase on the green blotter of the scientist’s desk, and, going to the window, raised the blind so that the March sunshine lit the rich metal with a radiance that was dazzling on the high places of the embossed design.

    “What do you make of that?” he asked.

    p. 25

    The curator took the vase up reverently, examined it with close scrutiny for ten silent minutes, then set it down again.

    “Where did you get it?” he parried.

    “That is the pith of the story,” laughed Morse. “Don’t look at me as if you thought I’d been raiding some of your precious cases. I came by it honestly. As a preamble I’ll tell you that I’m not going to give it to the Metropolitan or any other museum. It is dedicated to a special purpose.”

    The official’s face fell involuntarily.

    “Or sell it, I suppose?”

    Morse shook his head.

    “It’s worth a small fortune,” said the curator. “It’s a perfect example, a glorious example, of a Cretan vase. The tableau is undoubtedly connected with the Minotaur legend. None of the excavations at Cnossus have unearthed anything finer. Crete, you know, was given autonomy in 1889 by the European powers, and the government exercises a jealous eye over all discoveries. Do you know anything of the ancient history of the island?”

    “I’ve been reading it up of late. I retained enough of my school days to make out the word ‘Minos.’ What’s the inscription?”

    The curator shrugged his shoulders. “You’ll have to take that to Laidlaw,” he said. “I can’t decipher it.”

    “Who is Laidlaw?”

    “Gordon Laidlaw, F. R. G. S., archaeologist and anthropologist. Haven’t you met him? He’s a master scientist, but from my standpoint pretty much of a crank.”

    “He holds an unprovable theory that the lost country of Atlantis, or its remains, is to be found somewhere on the American continent, where it was left after a mighty cataclysm split the earth into the continents of Africa and America and formed the Atlantic Ocean.” The curator spoke almost contemptuously.

    “Atlantis? Wasn’t there some theory a few years back which tied Atlantis and Crete together?”

    “There was a long article in the London Times about six years ago. A man named Martin also advanced the idea. Why?”

    “Because this vase was found by an orchid hunter

    p. 26

    in the center of the Amazonian chapadao, or plateau.” “Impossible! I beg your pardon, Mr. Morse, but are you sure of that?”

    “Absolutely.”

    The curator sprang from his chair and paced his office in his excitement, talking staccato sentences.

    “It’s insane—insane! Can there be something in Laidlaw’s theory after all? No, it’s preposterous! Atlantis is a myth. A theoretic foundling! And you’ve never met Laidlaw? It’s insane—insane!”

    He picked up the vase and fondled it between his palms.

    “May I keep this overnight—in the museum?” he asked. “I want to show it to my colleagues and tell them the story.”

    “You haven’t heard it yet,” said Morse dryly, “but I’ll tell it to you if you introduce me to Laidlaw.”

    “Surely. He lives up in the Berkshires. I’ll wire him. He’ll be down in the morning—tonight, if he could get here.”

    “Will you let me know when he arrives? You have my telephone?”

    “Of course. Now tell me about the orchid hunter.”

     

    Morse’s decorous valet awakened him the next’ morning before daylight.

    “There’s a—a person who demands to see you, sir,” he said. “Quite an extraordinary party, with a face—you’ll pardon me—like a wild lion. Name of Laidlaw.”

    “Laidlaw!” Morse shook off the filmy net of sleep and set up in bed. “Show him up!” he ordered.,

    A minute later he heard a bass voice bellowing in the hall:

    “Which room? That one? All right.”

    His door opened as if a gale had forced the lock, and a man, half giant, half dwarf, waddled into the room. Large amber eyes were set in a weather-burned face, as much of it as was discernible in the frame of tawny, shaggy hair and beard that seemed to make up a continuous mane. His nose was beaked like an eagle’s, his eyes aflame with a light that might have been equally that of fierceness or a proud invincibility of purpose.

    p. 27

    Below the broad shoulders, the massive torso was that f a giant; by all fairness the man should have been even feet in height, but ludicrous legs, short, curved like those of a Pekingese spaniel, supported the upper frame.

    He advanced to the bed, his glance compelling that of the half-awake Morse.

    “Where?” demanded Laidlaw, and his great voice boomed like the roar of a bull. “Where is the vase?”

    Morse shook off his sleep and slipped on a dressing robe as he rose to greet his visitor.

    “The vase is not here, Mr. Laidlaw,” he said.

    “Not here? You’ve not lost sight of it? Man, how could you?” The visitor groaned and sat down on a chair where the effect of his dwarfed legs was immediately discounted and he appeared a giant, a troubled giant, mopping his brow and gazing anxiously at Morse.

    “It means comparatively little to you, compared to what it does to me,” he went on. “I have been scoffed at by my fellows for years on account of a theory that is absolutely sound, but which they smile at to my face and laugh at behind my back, or else say: ‘Poor Laidlaw, he’s been overdoing things, and he’s a bit cracked.’ I know them. And now comes the chance to choke them with their own laughter, to make them take back the sneers, to make the most important archaeological discovery of all time—and you’ve let some one get the vase away from you—the vase that would tell me in a moment whether I was a genius or a crackbrain!”

    The man’s gestures, the tones of his bass voice, ranging from enthusiasm to deep despair, were almost enough to make Morse laugh. But he hastened to reassure him:

    “It’s at the museum. I left it there overnight with our mutual friend. I’m sure it will be perfectly safe with him.”

    The archaeologist groaned.

    “We can’t get at it until ten o’clock, and it’s not yet five! Man! And I’ve come ramping down from the Berkshires in a rattletrap that stuck in the mud and balked at the hills. Mud up to my waist. I’d have walked to make better time if it hadn’t been so deep.”

    “I had no idea you’d arrive so soon, Laidlaw.”

    p. 28

    “If you had been waiting for the biggest thing in your life for twenty-odd years, would you hesitate? Though I beg your pardon for letting my impatience upset your household, to say nothing of your sleep.”

    “That’s nothing. You’ve had no breakfast? I’ll order some. In the meantime, here is Murdock’s dairy and his map. I’ll be dressed before you’ve read them.”

    Laidlaw was immediately immersed in the diary. The unconventionality of using his host’s bedroom as a reading room did not even occur to him, and Morse smiled to himself at his guest’s enthusiasm. He gave instructions for a meal and entered his bathroom. Midway through his shower, the bathroom door opened and Laidlaw’s leonine face and massive shoulders protruded through the opening.

    “If you’ve ordered eggs,” he said, “I forgot to tell you that I cannot eat them if they’re more than just thoroughly warmed through. You’ll pardon me for mentioning it.”

    Morse smiled again before he turned off the shower. The idea of a man who had devoted a third of his lifetime to one theory with an almost fanatic devotion bothering about the time of his eggs was amusing.

    “I’m fussy about that myself,” he answered. “Always boil them and time them at the table.”

    “Good!” Laidlaw’s eyes roved over Morse’s muscular and athletic figure. “Man, but you’re powerfully built!” he said. “I wish—but that’s one of my faults; I cannot help but envy a well-made man. I’ve got the torso of Hercules and the legs of a bullfrog!”

    He closed the door abruptly and disappeared. Morse began to entertain a singular liking for his visitor with his almost childlike enthusiasm and frankness. Breakfast was over before seven o’clock, and after the meal Laidlaw dilated at length upon his theory of the lost city of Atlantis. The main thread of his belief centered in the migration of the Cretans after the Dorian invasion in the sixteenth century B.C. to a place on the then western coast of Africa.

    “All probabilities point to this,” he said. “The Cretan, or Minoans, were on most friendly terms with the Egyptians. They were primarily responsible for much of the civilization of ancient Egypt. Their hieroglyphics

    p. 29

    antedate all others. In Babylonian scripts and many records of Egypt I have found constant reference to Atlantis as a country somewhere toward the west, the setting sun. The Luxor Museum contains a vase and certain inscribed tablets telling of gifts made to Egyptian royalty by the people of Atlantis, and the script and workmanship of the vase are undoubtedly Minoan. Have you a world projection?”

    They were in the library, and Morse produced a large atlas, which he laid upon the center table and opened at an equivalent projection in which the world was cartographed in an ellipse. Both bent above it.

    “I am only going to take up the question in hand,” said Laidlaw, his face lit up with the belief in his theory. “You are, of course, acquainted with the general idea of world subsidence. The Pacific is studded with the mountaintops of a submerged continent, though its depths are far greater than those of the Atlantic. Not a nation or tribe of either inland or coast possessions, civilized or barbaric, but unites in the story of a great flood. This, I maintain, was caused by—avoiding technical terms—a shrinkage of the earth’s surface due to the settling of substrata even today manifested in lesser degree by earthquakes more or less persistent along recognized zones.

    “Now, look at the contours of North and South America, as opposed to South Africa and Europe. Allowing for lowlands that are now permanently submerged shoals, does not the map resemble a puzzle picture with the assembled portions shaken apart? See how the eastern angle of Brazil, at Cape St. Roque, would fit snugly into the Gulf of Guinea, the bulk of the Sahara Desert lie along the retreating northeastern coast of South America, the lower half of the same continental coast line correspond with that of southwestern Africa.”

    Morse followed the argument with an interest that began to be leavened by the other. man’s conviction. The theory was at least plausible.

    “So! Then presume that this cataclysm found the Minoan, then settled in their new country of Atlantis, established somewhere westward of what is now Cape Verde, in the Franco-African possessions. After the movement had subsided, the survivors found themselves

    p. 30

    on the Brazilian coast, in the neighborhood of Para, south of the Amazon, itself a subsidiary crack of the catastrophe reaching more than two thirds of the way across South America. The sands of Sahara—the sandstone plateaus of Brazil are coeval!”

    The idea was startling, revolutionary; yet to Morse, listening to the inspired voice of Laidlaw, it gained possibility.

    “But would the Minoans or Atlanteans survive such a catastrophe?”

    “Why not? Other tribes did, and handed down the story of the Deluge. There is no reason why their descendants should not be living today. Remember, their have been persistent rumors since the earliest explorations of white-skinned peoples living in the remote interior of South America. If we find a people in Dor who show the characteristics of Atlantis—or Crete—why then my critics are confounded, and you and I will have achieved no small measure of fame.

    “What time is it?” he broke off.

    “Eight o’clock.”

    “I can’t wait two hours, Morse. It’s an impossibility. Where is your telephone?”

    He called the assistant curator at his home and persuaded him to meet them at the museum within half an hour. Falling in with his mood, Morse brought his car around and within a quarter of an hour they were standing on the steps of the Metropolitan, with fifteen idle minutes facing them. Morse lit a pipe and watched Laidlaw curiously. The latter paced up and down with the nearest attempt to a stride his ridiculous legs would permit. It would be a rash man, Morse thought, who would make open fun of the scientist’s physique. The mighty chest, and arms that swung below the knee, the leonine face, eagle nose, and keen eyes held a promise of more than ordinary strength that would easily offset the handicap of the bowed, short legs. Laidlaw might lower the pace on a trail, but he would be a good man to have along in a pinch.

    The assistant curator appeared at last, stepping down from a bus and blinking through his glasses. Laidlaw waddled down the steps, clutched him by the arm to the amusement of the passersby, and almost bore the

    p. 31

    slighter man up to the museum entrance, not releasing his clutch until after they were in the department office. Then he spoke for the first time.

    “The vase?” he gasped.

    “If you’ll let go my arm,” said the curator, with mild reproach, “I’ll get it out of the vault.”

    Laidlaw mumbled an apology, and the museum official departed, rubbing his almost paralyzed arm. When he returned, he handed the vase over to Morse, who in turn handed it to the expectant Laidlaw.

    The theorist trotted to the window with his prize like some great mastiff with a bone, and examined it minutely, inside and out, from all angles. There came a series of grunts from him that Morse translated as both favorable and excited.

    “What did the museum authorities think of it?” he asked the curator.

    “Cretan, beyond a doubt. You will pardon me, Mr. Morse, but our experts are inclined to believe some extraordinary coincidence must have taken that vase to the Brazilian jungle. Some Old World adventurer, who carried it with him on all his journeys. The other suggestion is—appears to be—inexplicable.”

    Morse shrugged his shoulders.

    “It is interesting,” he said. “I am going to see what there is in it. I have always intended an expedition into the heart of Brazil.”

    “Is Laidlaw going with you?”

    For the moment Morse was frankly at fault. Then he laughed.

    “To tell you the truth, I had never thought of him as not doing so. Since he arrived at my house before daylight there has been little doubt of his determination, and he apparently took it for granted that I agreed with him. Even if I had not practically planned the trip, Laidlaw has a certain way with him…”

    The curator nodded.

    “Most fanatics have a gift for persuasion…But I shouldn’t call him that. He may be right. Who knows?”

    And then, changing the subject: “Mr. Morse, the faculty has empowered me to make you a very liberal offer for the vase. It should be preserved for science and the public benefit—”

    p. 32

    “If it passed from me to the museum it would be as a gift,” said Morse. “But that is impossible.”

    “As a loan? While you are absent?”

    “I’ll tell you what I’ll do,” said Morse jestingly. “If you think you can get it away from Laidlaw, I might agree. But seriously, it may be useful on the trip. I want to take it along, and I have decided to dedicate it to an object that is more or less sacred to me. If we get through and back again, I’ll bring the museum something that will more than make up for it.”

    In the meantime, Laidlaw, his face aglow, had left the window and seated himself at the desk, entirely unconscious of the presence of anyone. Vase in front of him, he was copying the characters of the script onto a pad, evidently intending to waste no time in deciphering them.

    “He’ll do in a few minutes what would take us hours,” whispered the curator to Morse. He is the acknowledged authority on Minoan lore for all his tangential ideas.”

    They watched him working energetically, arranging the symbols, grouping and comparing them. Presently, he laid down his pencil with a sigh and gazed into vacancy, exaltation irradiating his strong features.

    Morse and the curator moved toward him. He regarded them blankly; then recognition slowly came into his eyes.

    “There,” he said triumphantly, “is a literal translation of the linear script. No doubt Mr. Morse will permit photographs of the vase before we take it with us. There is no time for confutation before we start. It is up to the museum to verify this translation and to prepare the world for what will come out of Brazil. Listen!

     

    Minos
    Son of Zeus and Europa
    Minos the Sun God.
    Husband of Pasiphae
    The All-Shining
    Pasiphae the Moon Goddess.
    Father of Ariadne
    The Exceeding-Holy
    Ariadne the Nature Mother. p. 33
    Minos the King
    The King of Kings
    Minos the Law Giver.

     

    Made by Zal the Artificer in the forty-ninth generation after the Great Flood in the seventh year of the reign of the Fifth Pta, descendant of Minos, King of the New Atlantis in his capital of Dor.

    Laidlaw brought his great fist down on the oak desk with a shwack that splashed the ink from the wells.

    “Ha!” he exclaimed. “Refute that if you can. The forty-ninth generation after the Great Flood in the reign of the Fifth Pta, King of the New Atlantis! The gift vase in the Luxor Museum bore the name of Pta the First.”

    He turned to Morse.

    “And I am taking the glory,” he said. “It is you who have solved the matter. Wherever the name of Laidlaw is mentioned, that of Morse must be coupled with it.”

    Suddenly his exultation faded, and his face grew anxious. “Mr. Morse,” he said, “I have been carried away by my own enthusiasm. I have thought you shared it. You have been so interested, so cordial to me, a—crude and blustering fool who broke in on you like a thief in the night. I have assumed you were going to Dor. It is your discovery; I have no right to exploit it without your permission. I understand you are an explorer, that you know much of South America—”

    “Say no more, Laidlaw. I am going to Dor; I have a mission there aside from the adventure. You will join me, of course. You are a scientist; I am merely an explorer, and an amateur one at that. It would lend me dignity if you were to go along.”

    The face of Laidlaw cleared and he gripped Morse’s hand silently, his features working in their emotion.

    “There is one condition,” said Morse, as he released his fingers and slipped his hands into his pocket.

    “Anything. What is it?”

    “That you reserve your handshakes for your enemies, not your friends. I won’t be able to hold a pen for a week.”


    p. 34

    CHAPTER IV—CAXOEIRA CANYON

    Vivid flashes of forked lightning, following hot puffs of wind, illuminated the aisles of the Amazonian forest, inky black between the intervals. The long line of carriers, tired of struggling over and under the tough festoons of tree roots and ground vines and the trailing lianas that disputed every inch of the trail, came to a sudden halt. The two leaders, stumbling persistently behind the bearers, confirmed the move, and the Morse-Laidlaw expedition tried to find secure shelter from the coming storm that had driven night before it in such untimely fashion.

    There was little cover from the threatened hurricane that could be considered satisfactory. The cargadores threw their burdens beneath the heaviest undergrowth they could find, and, with their employers, leaned against the tree trunks. Morse and Laidlaw ensconced themselves in a fold of a great massaranduba (cow tree) as the first heavy drops fell.

    “I’m not built for this trail, Morse,” said Laidlaw, though his cheery voice evinced no complaint. “I’ve tripped up in these infernal jungle traps a dozen times. My nose is bleeding, and I’ve cracked both shins falling on my rifle.”

    “And I’ve been swung off my feet with a noose about my neck about as often,” replied Morse. “We’re due here till morning, anyway. By tomorrow night I hope to reach Apara. Here it comes!”

    They shrank against the mighty bole as the gale swept through the forest, the roar of the wind intensified by the crackling of trees that were literally up-rotted and tossed by the tempest as if they had been so many wisps of straw. Two sturdy trunks crashed down close to their feet, and only the giant spread of mighty bough above them saved them from destruction. In the intermittent pauses of the storm the shrieks of monkeys and the screeching of parrots and herons joined the wailing of the bearers and machete men in an appalling din. Birds flapped heavily to the branches overhead; animals shuffled in among them; and once a wild cry of dismay went up as a great snake wound its scaly length among the Indians, too disturbed for attack.

    p. 35

    The gale lasted two hours. It was the last effort of the rainy season, and had not been unexpected by Morse, who had deliberately chosen the time of the trip to take advantage of the high water in the rivers. They had come by steamship to Para, at the mouth of the Amazon, traversed eight hundred and seventy miles of the Flowing Road to the mouth of the Madeira, and ascended that tributary nearly seven hundred miles in a launch to the San Antonio Falls, above which the river raged in continuous rapids for three hundred miles, impossible for upriver travel. At San Antonio, they engaged their porters and machete men and struck eastward across the great plateau broken up into subsidiary chapadaos, crossing the Tapajos River at Taguaraizino, and its tributary, the Manoel, at the border angle of Para and Matto Grosse States, reaching the old, half-grown trail of Murdock, and arriving with a few days’ march of Apara village, at a stream marked on the orchid hunter’s map as Caxoeira, in the beginning of May, with six months of good weather in prospect.

    It had been a hard trek, and the caravan showed signs of the trying-out process. Morse had marveled at Laidlaw’s adaptation to the trying conditions. Once eggs disappeared inexorably from the menu, he made neither murmur nor suggestion as to meals, accepting chameleon or monkey with manioc for vegetable and banana for dessert with equanimity. The drawback of his short legs was eliminated by his endurance.

    Once, for sport, he had drawn himself up into the lianas and swung along above ground for a hundred yards as easily as a gorilla, scaring the prehensile-tailed monkeys that chattered above him and striking awe into the hearts of the Indians. The quest well started, nothing seemed to disturb a certain humorous equanimity that characterized him and made him an ideal trail companion. Torrential rains soaked them; they steamed in their own perspiration; gnats and gaudy-flied, heavy-shelled beetles, all laden with poison sacs and natural hypodermic syringes, tormented them, but they proved immune to the fevers, and their formidable numbers and equipment secured them from hostile attacks.

    Morse was in top condition. By dint of strict discipline and a general knowledge of conditions, he kept his

    p. 36

    train in similar shape, and they made unprecedented time. Across the grassy summits of the chapadaos, the day’s march was more often over than under twenty miles, and a general spirit of confidence in their own ability permeated the party. Morse had said nothing to the bearers concerning the real object of the expedition. He had consulted with Laidlaw, and they had decided to keep silent.

    “We may not be welcome at Dor,” Morse suggested, “and, according to Murdock, the Indians seem inclined to be superstitious in the matter. We don’t want to lose them before we reach Apara.”

    In spare hours since they had left New York, Morse applied himself, under the tutelage of Laidlaw, to acquiring facility in ancient Greek and learning to decipher the symbols of Cretan pictorial and linear script.

    “There will be variations in the language, undoubtedly,” said Laidlaw, “but the roots may be the same, and present practice will prove a fine working basis.” So Morse resurrected the memories of his school and college classics and pounded away until he was able to converse freely with Laidlaw. Except where the Greek held no equivalents for the names of modern articles, they practically adopted it in place of English.

    “Dialects spring up and mother languages alter with change of location and climate, much as we will undoubtedly find the old Cretan ceremonials and customs, religious and social, dominated by local conditions,” warned Laidlaw. “If the snow-capped cone mentioned by Murdock is a volcano, it will undoubtedly have had its influence on their worship. The old Minotaur legend will likely have become a myth unless they have cattle, which I doubt. The volcanic fires will have an important part in their ritual, I imagine. Though it is, of course, all theory on my part.”

    With education and speculation, the time passed quickly, and it seemed only a short time since Laidlaw had first burst into Morse’s bedroom. A genuine friendship, founded on mutual peril and respect for each other’s bearing and sturdy manhood, sprang up between the two men. Morse was amazed at the resources of Laidlaw’s learning, and Laidlaw treated the other as a son of whom he was justly proud, relegating to him the

    p. 37

    leadership by right of experience and capability.

    The morning after the storm, Morse broke camp at daybreak. The hurricane had blazed a broad trail of uprooted trees, torn undergrowth, and lianas through the forest and strewn it with boughs and branches. Dead a birds lay here and there, and one great limb had smashed to a pulp a great anaconda fully thirty feet in length and as thick around as Morse’s thigh.

    According to the map, they had crossed the last watercourse and had now only to climb out of the valley to the highlands where Tagua ruled the village of Apara. During the morning they made good progress, and at sunset they arrived at the village and sent in word to its ruler with gifts of bright-colored prints.

    There was no surprise at their appearance; the jungle wireless had announced them as it had elsewhere along the route. The bearers fraternized with the half-naked pisanos of the village, and two headmen escorted Morse and Laidlaw to a large bamboo hut which they speedily made comfortable with their camp equipment.

    Morse asked for Tagua by name. “Tell him,” he said, “that we are friends of Murdock to whom he made the present of the cup of gold.”

    The response from the chief took initial form in return presents of fat capybaras, an agouti, and an armadillo, together with wild figs and bananas. In half an hour the chief arrived, apologizing for his delay. He had been in a mud bath for his rheumatism, and had waited to cleanse himself. He limped badly, and was evidently in pain, though he beamed with evident friendliness.

    “You come from Senhor Mirradoche?” he asked in the flowing Indian dialect. “Does he send greetings?”

    “Greetings from beyond the trail, Tagua. The senhor is dead.”

    “Eyah! It is bad news. He was a good man. I linger like an old tree, but he is taken.”

    He lapsed into silence which the Americans did not interrupt. At length he asked: “What may I do for you?”

    Morse repeated the story told by the orchid hunter.

    “We would find the city and enter it,” he concluded.

    Tagua sank back in mingled incredulity and horror. “It is impossible!” he exclaimed. “The way is closed, and they permit no strangers within the city

    p. 38

    save as bondmen. You cannot go alone. And none of the pisanos would dare go with you. It is a land of ghosts who dwell sometimes on the land and sometimes in the sky. Have I not seen it? Did not Mirradoche see the Sky City and the people walking?”

    “Nevertheless we will go,” declared Morse, “even if we go alone. Where is the way?”

    “You are strong men and brave,” said the chief thoughtfully, “and friends of my friend. Therefore I warn you. But you men of other jungles are all mad and most stubborn. Yet, maybe you are magicians. Have I not heard of him who swings in the trees and talks to the apes like a brother?”

    It was somewhat of an exaggeration; but Laidlaw, who had long ago mastered the key language of the Amazonian dialects, laughed.

    “But that will not help you scale the walls,” Tagua went on. “The way leads by the stairs that Mirradoche told you of, but they are broken and the ghosts have sealed the cliff. Give it up, senhors. Maybe tomorrow you may see the Sky City from the campo. I myself will lead you opposite the stairway. Then return while still your bodies hold your soul.”

    They quizzed him, but he could add nothing to the dim legend that once the Indians had been forced to work in the Land of the Ghost People and had been driven out at the end of their task, his ancestor bringing with him the golden vase he had taken.

    Morse opened a pack and produced it, setting it on the camp table. A cover for the vase had been made at his direction, carefully designed to conform with the original. This was soldered tightly to the bowl.

    “This cup,” he said, “was given me by our friend. In it are his ashes. I shall give them burial within the city of Dor. I swear it!” he added, setting one hand upon the urn.

    Tagua looked at him with astonished admiration.

    “If you say so, then I believe you will do it.”

    Outside the hut, the night was filled with weird noises when they emerged. Tagua had declared a feast in his visitor’s honor. Fires blazed at the ends of the mud-caked street, and villagers dressed in gaudy prints, bedecked with strings of alligator teeth, feathers, and

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    lustrous bird skins paraded up and down behind musicians beating loudly on drums and blowing piercing notes through reed flutes in rude rhythm. With them mingled the bearers and machete men. Native liquors were in evidence, and the crowd sang and danced at will.

    At the appearance of Tagua and his guests the crowd entered a big hut decorated with fresh palm trees and lit by tallow dips along the walls. The chief conducted Morse and Laidlaw to a platform at one end to watch the dancing, which took place on the uneven mud floor with much stamping of feet to the drums and flutes. It was evident that before long the native ferments would be in full possession.

    Morse took advantage of the first pause brought about by temporary exhaustion and stated the object of the expedition. With the first mention of the Sky City a silence fell upon the mob. He concluded with a call for volunteers, promising a rifle to each man and other rewards that would make them comparatively rich for life.

    The men shuffled their feet and whispered among themselves, and Tagua spoke.

    “I am old and useless,” he said. “Also I am afraid of the Ghost People. Yet would I go with these two if only that shame should not be set upon my village and Apara be called the abode of cowards. Maya”—he singled out a tall warrior hung with rows of alligator teeth—”what say you?” The men stepped forward. His chest bore the scars of close encounter with some sharp-clawed jungle denizen; he carried his head high, and was evidently regarded as a sub-chief.

    “If I send an arrow against a jaguar or a man,” he said, “I know when I have hit. If I miss, it is my fault. But how can one fight against ghosts when the arrow pierces a shadow and is lost in a cloud? Yet am I no coward. What one dares I dare! Xolo! Will you follow these strangers with me?”

    Xolo, long and lean, streaks of gray in his black hair, not an ounce of spare flesh on his body, naked save for a breechclout, corded with stringy muscles, came to the side of Maya.

    “I will go,” he said simply.

    But that was the end of the recruiting. The men who

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    had accompanied the expedition were paid, and neither Morse’s offer of high payment nor Tagua’s persuasive powers could coax another warrior into service. Maya and Xolo were the best hunters of the district, Tagua said, and both had performed notable deeds in war against hostile tribes. Better still, while both were adepts with spear and bow and blow gun, Tagua had intrusted them from time to time with the use of the rifle given him by Murdock, and they were accustomed to its use and fairly good shots.

    It was not Morse’s idea to make an entry into the mystic city with any force that might be construed as an attempt at invasion, but he had hoped to secure enough men to bear the bulk of his equipment. With only Maya and Xolo available, he and Laidlaw were forced to spend the morning reducing their outfit to only the most necessary articles. The two Indians were intrusted with rifles; Morse and Laidlaw, besides these, armed themselves with automatic pistols. A few presents, a compass, powerful flashlights, some few canned provisions, with ammunition, made up the bulk of what they selected to take with them.

    The rest Morse gave into Tagua’s charge.

    “If we do not return for these before the rainy season, they are yours,” he said, after opening one bale that contained cotton goods of startling color and design, which he gave outright to the chief.

    They set out in mid-afternoon for the spot where Murdock had camped across the canyon from the stone steps. Tagua accompanied them. Close to sunset they came out of a clump of carrasco upon the edge of the precipice. The wall dropped almost sheer five hundred feet to the torrent, which, swollen by the recent rain, swirled and seethed from bank to bank. The opposing cliff was far higher than the one they stood upon, a perpendicular scarp of rock on the rim lifting up to almost a thousand feet.

    The setting sun was almost level with the flat summit of the plateau behind them and painted the farther cliff with a broad band of rose. Beneath their feet the canyon was in shadow, in which the foaming rapids showed like a cavalry charge of gray horses.

    Morse imagined that he could dimly make out the

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    stone steps leading halfway up the cliff. Laidlaw was gazing at the summit of the opposing wall, sharp against the eastern sky of pale turquoise-matrix green, flecked here and there with little rosy clouds, the heralds of the gorgeous afterglow to follow.

    Suddenly he drew in his breath sharply, and Morse looked up. Tagua, Maya, and Xolo were on their hands and knees, their heads resting on the ground.

    In the sky, ethereal, slightly tremulous, but distinct, was the vision of a city built upon the shores of a lake that held the reflections of its stone buildings and of colonnaded temples that seemed to be hewn out of the solid rock. On the lake, ships were being rowed shoreward with banks of oars, some propelled by sails of striped material, a multitude of people were passing along a paved highway by the edge of the water. Luxuriant verdure set off the buildings, and, reared from the back cliff, there rose a snow-capped dome with a plume of smoke lazily curling from its peak.

    As the sun dropped behind the western edge of the plateau, the colors of the mirage blended with the afterglow, the waters of the lake seemed to slowly rise and inundate the city, the plume of smoke became a floating cloud, and the vision vanished.

    Morse and Laidlaw turned in common impulse and clasped hands. There was no need for words. It was the city of Dor, cloud-painted indeed, but a sky canvas copied from an original that lay somewhere beyond the high precipice that now bent a grim frown upon them, the rosy band vanished with the descending sun.


    CHAPTER V—KIRON

    Morse and the scientist were on the canyon rim before sunup, but no mirage greeted them. Evidently the vision occurred only during certain atmospheric conditions. To both of them its timely appearance upon their arrival seemed a happy harbinger. But, as they gazed into the depths of the gorge, evidence that the real difficulty of the quest was just making itself manifest was very clear.

    In the still morning air the hissing rush of the

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    turbulent waters far below them was plainly heard. The descent from where they stood appeared impossible, nor, as far as they could see in either direction, could they determine any natural trace of a trail. In the present high condition of the water, the torrent lapped either precipice without indication of a beach from which to launch whatever craft they might use in crossing.

    Opposite the stairway, which led only to a narrow ledge, the Caxoeira surged in a great whirlpool, part of the giant eddy evidently occupying a hollow in the cliff directly below them. As they gazed, great logs came riding down the current, tossed about like matches in a mill stream, rearing half their length out of the wild race of tawny waters as they struck against submerged rocks, plunging, splintered and sullen, back into the tide to be carried on the circle of the whirlpool till they were sucked into the vortex or spurned from the outer eddies into the main current.

    “We’ll have to wait a day or so until the water goes down,” said Morse. “We could get down the cliff with ropes, but to cross that flood is a different proposition, even if we had a raft ready built and at water level.”

    Laidlaw shrugged his shoulders resignedly.

    “I suppose so,” he answered, scanning closely the stairway with his binoculars. “There is no doubt but that has been built up with a masonry of boulders and cement,” he said. “But either it led to a higher ledge which has fallen away, or Tagua’s story of the opening appears to be sheer legend. I can’t find a sign of any entrance, past or present. But it must have been built for some purpose and led to or from somewhere.”

    Tagua had returned to his village the night before, and neither Maya nor Xolo could offer any enlightenment. Maya volunteered the information that the stream was fifteen feet above its usual height and might be expected to return to normal within forty-eight hours.

    “But the whirlpool,” he added, “is always present.”

    A mile upstream, the cliff could be descended to a stony beach as soon as the water subsided.

    “We should find plenty of stranded logs to make a catamaran,” said Morse. “We can use lianas to bind it together. They are even better than rope. And we’ll need poles and paddles.” He gave the order to Maya and

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    [paragraph continues]Xolo to descend to timber level and secure these, with sufficient green lianas, when Laidlaw, who had continued his examination of the stairs, grasped his arm and drew him back from the brink of the cliff, motioning at the same time to the Indians to follow the movement.

    “What is it?” asked Morse. Laidlaw’s face was flushed, his eyes blazing with excitement.

    “Crawl out to the edge, and you’ll see,” he answered, setting the example.

    Flat on their stomachs they cautiously moved to the brink, Maya and Xolo wriggling behind them like snakes.

    The face of the cliff that backed the ledge to which the stone steps led was no longer a blank wall. In it appeared two openings, symmetrical, equal, evidently the work of man, separated by a narrow strip of rock that protruded like a tongue across the ledge.

    “A slab that swings on a pivot,” muttered Laidlaw in Morse’s ear. “Worked from within only, in all probability. But an entrance nevertheless. Look!”

    The word was superfluous. The attention of the four pair of eyes was glued to the openings not far below their own level. Through the righthand portal came a figure, clad in a loin cloth of red and yellow stripes, fringed to the knees. A short cape of jaguar skin hung over one shoulder. In one hand he bore a long wand tipped with metal. His skin was copper-colored, but worn and weathered like some piece of driftwood from the sea. Through their glasses, Morse and Laidlaw saw, with growing eagerness, that the man was an Indian, but unlike any they had ever seen.

    Laidlaw’s hand rested on Morse’s shoulder, and his powerful fingers sank deep into the latter’s muscles. Four more Indians issued from the heart of the cliff. These wore only short clouts of yellow. Between them they bore the naked figure of a man, bound with arms tight lashed to his sides, the ropes encircling him to his ankles so that the body was stiffened with the wrappings. His skin was in marked contrast to the others. Where the sun had not tanned it, it was white.

    Through their glasses they could see the man’s lips move, though the noise of the river drowned his words. His face was calmly contemptuous, the features regular, the hair smooth and dark. His captors made no

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    attempt at answer, but laid him down on the ledge, helpless. The man with the staff bent over him and ordered some loose boulders to be set between him and the rim of the ledge. Then he motioned to the others, who preceded him into the dark mouth of the tunnel. Ten seconds after their disappearance the slab turned on its pivot and fitted into the cliff so completely that the powerful glasses failed to reveal a trace of its existence.

    Morse sprang to his feet, followed by Laidlaw.

    “He’s not an Indian,” he cried.

    “He is a Greek, distinctly a Greek,” said Laidlaw.

    “Whatever he is, we’ve got to get him off of that,” said Morse, and suddenly cupped his hands and shouted. The man, by frightful effort, had succeeded in slightly arching himself upon the soles of his feet and the top of his head and was trying to edge himself to the verge of the narrow platform.

    “He can’t get by those boulders,” said Laidlaw. “That’s what they put them there for.”

    “I’m not so sure of that,” replied Morse. He’s making a desperate attempt. He didn’t hear me. I wish we had a megaphone. You try it, Laidlaw. Tackle him in Greek.”

    The next instant the scientist’s stentorian voice bellowed its message. It bridged the noise of the stream and the bound man turned his face toward them as Laidlaw repeated his brief sentence of friendship and promised help. A slight smile passed over the man’s face, but he renewed his efforts, only to abandon them temporarily from exhaustion.

    “He understands me, I am sure of that,” said Laidlaw. “But he seems bent on killing himself. I wonder what he’s afraid of?”

    The question was answered by a shadow that slid over the ground among their own. Looking up, they saw a great bird soaring in the blue. Higher up was another speck, and beyond that yet another.

    “Urubu,” said Maya briefly, as the vulture planed downward in a great spiral.

    “That’s what he’s afraid of,” said Morse. “Before we could reach him those brutes will strip his bones. I imagine he’s afraid of losing consciousness; and they may not wait until he’s dead, seeing him helpless. He

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    prefers a quick death to a slow one. Well, we can discourage their little game.”

    The scavenger of the sky wheeled so close above their heads that they could feel the draft from its outspread pinions, the naked, repulsive neck craning from a ruff of dirty white feathers, its eyes regarding them curiously but unafraid. Laidlaw raised his rifle.

    “Better wait till he lights and make sure of him,” said Morse. “And look out for aricochets.”

    “I’ll leave it to you,” said Laidlaw. “You’re the better shot. But don’t leave that poor devil down there in suspense, tortured like a modern Prometheus.”

    The vulture suddenly lifted his wings tip to tip and dropped plummetwise to the ledge, where he spread his pinions for balance, losing all the grace of his early motion as he shuffled along the ledge toward the helpless man.

    Morse’s rifle cracked. The bullet thudded softly into the broad back of the bird between its shoulders, and with a harsh croak it toppled from the ledge and fell into the whirlpool, a lifeless bundle of feathers.

    “Next!” said Morse grimly, levering a cartridge into position. Another vulture hovered uncertainly above the canyon, and, gaining courage, made the ledge, only to meet the fate of the first bird. A third, realizing that unusual conditions prevailed, halted on the topmost rim of the cliff, peering over until a bullet settled him.

    “You’ll kill the bound man from fright yet,” said Laidlaw, “to judge from his face. He must take us for gods.”

    “That’s a dangerous role to adopt, from all I’ve seen,” said Morse. “I don’t see any more of the brutes about. I fancy we’ve accounted for the local air patrol. Now we’ve got to get across to him somehow. He must be in torture from those ropes. Tell him we’re coming, Laidlaw.”

    The scientist roared his message across the gulf, and the man nodded. Apparently the summary slaughter of the birds inspired him with confidence in the men who spoke to him in his own tongue, for he ceased struggling.

    “Now then,” said Morse, “we’ve got a man-size job ahead. Let’s get at it, Maya!”

    The Indians disappeared on the run, and Morse and

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    [paragraph continues]Laidlaw overhauled their store of strong hempen line, set aside some provisions, and cached their rifles and the remainder of their goods in the thick brush, retaining only their automatics. Maya and Xolo returned with a supply of lianas and half a dozen stout poles which they had trimmed with hand axes. There was no time for shaping paddles, and Xolo explained that they would not be necessary. He studied the whirlpool intently, and Morse passed his field glasses for better observation. With a brief grunt at the power of the lenses, Xolo continued his survey of the eddies for several minutes.

    “I think,” he said, “there is a big cave below—so.” He scooped out an imaginary hollow with his arms and squatted on his haunches. “We will make a raft and find the current.” He traced the proposed course with his finger in the soil. “If we keep close into this side, we will follow the water to the other. Then Maya and I will jump ashore on the steps. There is a big rock there for anchor.”

    Even from the height it seemed a desperate venture, but Morse knew the skill and knowledge of the Indian raftsmen, and their two companions were superb examples of courage and strength. Gathering up the equipment, they followed Maya to the point where he declared descent was practicable. It was a hard climb, encumbered as they were, with sheer descents from ledge to ledge, but they accomplished it at last and stood on a great, level-surfaced boulder a foot above the rapids.

    Xolo took the hempen lines they had brought and busied himself in the manufacture of a lariat, while Maya carefully surveyed the preliminary eddies. Speech was only possible by shouting above the thunder of the raging water, racing by with tawny manes, fretting at the rocks that curbed its mad career to the Amazon, a thousand miles away.

    The Indian poised himself, his fellow standing clear of the whirling loop, holding with Morse and Laidlaw the slack of his line in readiness to take up the sudden tug. A log came riding down the cataract, its heavier butt lifting the lighter upper half. Xolo tossed the lariat, and the noose settled fairly behind the projection of a broken branch. The swift pull almost dragged the four men from the boulder before Morse could snub the line about

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    a smaller rock and bring the log to rest alongside their impromptu wharf.

    In half an hour they had secured six fairly matched logs and dragged them on the boulder. Then they set to work to make four of them into a rude platform, binding them together with the lianas. Laidlaw’s strength was a notable aid in hauling tight the lashings. The two remaining logs they arranged as outriders, rigging them with some branches that the current had already washed among the rocks. When it was completed they were smoking with perspiration and ready for rest and food.

    “We’d better strip, Laidlaw,” said Morse, as they finished the meal. “We may stand a better chance if we have an upset.”

    “Small chance of getting free of that maelstrom,” said Laidlaw, as he began to peel his sweat-glued shirt from his massive chest. “What do we do?”

    “We’ll fend off when we’re told,” said Morse. “Otherwise we’ll leave it to Maya and Xolo.”

    It was hard work to launch the catamaran, which, the moment it was freed, was swept away in the clutch of the current, bucking like the craziest of wild horses. The Americans knelt for steadiness; but Maya and Xolo, balancing themselves, rode the writhing logs upright, one at either end of the raft. Their judgment of the swift surges was marvelous, seeming to see the hidden rocks as plainly as if the torrent bed was dry, while thrusting with their poles and avoiding a dozen disasters in a minute, and keeping the catamaran close to the nearer shore. In five minutes they had entered the whirlpool, and the hollow predicted by Xolo showed in a deep cavern swept by the tawny, foam-streaked waters. The rocking logs, threatening every instant to tear away from the tough web of the lianas, were sucked under the cliff by a force that seemed bent on smashing them against the inner wall.

    “Yai!” shouted Xolo, and Morse and Laidlaw thrust with all their might. The stout poles bent like bows, and Morse felt his muscles cracking with the strain, while Laidlaw’s stood out from the mighty shoulders like clustering snakes. A second more and they were free of the hollow and riding the circumference of the whirlpool in a great arc toward the opposite shore and the stone

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    staircase. Xolo crouched for his leap and sprang, his bronze body lithe as that of a jaguar, carrying a line with him which he quickly cast about the boulder he had noted from the clifftop. Maya followed with another line, and slipped on the wet surface of the rock, falling waist-deep into the torrent.

    For an instant the raft swung to the single line, taut as a harp string, opposing the full force of the current. Maya, clinging with one hand to his rock, pitched the line he still held to Xolo, who took two swift turns about the boulder. The double cable held. Maya scrambled ashore, and Morse and Laidlaw followed in safety just as the first line parted with a twang. The raft swung broadside and the second line, chafing against a sharp surface, gave way. The logs, suddenly released, entered the whirlpool at a tangent and were rapidly drawn into the vortex, disappearing in a broken jumble.

    “Touch and go, Laidlaw. There goes the grub!”

    “How do we get back?” replied his companion with a grin. “If I wait till that stream goes down I’ll be too weak to wade, much less swim.”

    “We won’t go thirsty, anyway,” answered Morse. “Where’s that bundle?” He looked for a special parcel of restoratives bound tightly with the lesser lianas that he had tossed ahead of him. It had dropped safely on the surface of the steps, and he picked it up.

    The lower treads of the stone stairway—and they were obviously cut by human hands—were submerged. The remainder led steeply up the side of the cliff, broken away here and there, but easily surmountable.

    The party hurried up them to the ledge where the prisoner lay. As the four came into sight of the bound man, they stopped dead in their tracks. Close by the prostrate form poised a great vulture, beak ready to plunge into the unprotected man’s face.

    Morse’s pistol flashed from its belt holster, and the foul creature fell, flapping feebly, across the form of its intended victim. Laidlaw, as swiftly as his short legs would allow, reached it and flung it by one wing far out into the canyon.

    The man had fainted. Maya and Xolo slashed at the leather strips that had sunk cruelly and deeply into his flesh, while Laidlaw chafed the released limbs with

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    gentle strength and Morse forced a few drops of aguardiente between the clenched teeth. The man swallowed, coughed on a second mouthful, and opened his eyes upon the solicitous face of Morse upon whose knee his own head rested.

    “We are friends,” said Morse in Greek. For a second the man’s eyes looked puzzled, then he smiled and answered in a swift gush of words of which Morse only vaguely caught the drift. Laidlaw answered promptly, and the two began an animated conversation which Morse interrupted by an offer of iguana flesh and bananas which the man gratefully accepted.

    “You’ll soon get the swing of what he says,” Laidlaw told Morse in English. “The language was certain to. have some variants, but essentially it is the Greek of Homer. I will ask him to talk more slowly. He has said that we are not friends, but his preservers—gods, in fact. I am trying to disabuse him of that idea.”

    When their patient had completed his meal, Laidlaw looked whimsically across the scraps at Morse. “I wish I were a god,” he said. “I wouldn’t be so dependent on food. You haven’t got a banana or two hidden away for supper have you?”

    The two Indians had taken over the rubbing of the Atlantean’s limbs, massaging them methodically, apparently a little in awe of him. He accepted their ministrations as one born for such attention.

    Presently he stood up and stretched himself, going through a series of calisthenics that he persisted in despite his evident stiffness. His body was as finely modeled as a Greek statue, muscles showing evidence of athletic training, ivory skin speaking eloquently of special care. Beside Laidlaw he appeared almost a stripling. The Atlantean was more a reduced replica of Morse’s almost perfect physique.

    As the twilight gathered in the depths of the canyon L and the setting sun painted its daily band of rose on the cliff above their heads, he told his story.

    “I am Kiron,” he began, with a proud consciousness of all the name imported among his own people. “Male regent of the New Atlantis. In the one hundred and twenty-third generation after the great flood”—Laidlaw looked meaningly at Morse—”the last Pta died

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    without issue, and the people were divided concerning a successor. So the kingdom was made a double kingdom, and a son and a daughter of the two brothers of Pta were made joint rulers. Ever since then a king and queen have reigned over the land together. Now, Rana, daughter of my uncle, is queen. She is ambitious to establish an individual monarchy, both from her own desires and those of the priests under Ru, who is their chief.

    “Rana is not my consort, for it is against our law for the children of brothers or sisters to mate with each other. Neither is there love between us; nor has there ever been. Moreover, my heart is long given elsewhere.

    “Therefore, she and Ru plotted against me that Rana might rule, for there is no one of the rank to take my place. Open warfare they feared lest the best of the land be killed. For you must know that we people of Atlantis mingle not with other nations, and much care has been given to our breeding that the race might sustain its strength and beauty. It is the law of Atlantis that none may lead who are not perfect in body. Indeed, despite all care in mating and the development of the young men and maidens, we have lost much in stature.”

    He paused and gazed admiringly at Morse.

    “There goes any lingering idea of my godhood,” said Laidlaw. “I don’t qualify.”

    Kiron resumed his tale. “Rana and Ru sent me a message to come to her in secret on a question of grave import. When I did so, they commanded me to be seized and borne to this place by the secret way that has been closed for many generations, leaving me here for the vultures to devour.

    “It was a shrewd stroke. I was at my private palace of Zut, and crossed the lake by night—last night—and none saw my entrance to the palace by the royal water gate save my slaves. I found Rana and Ru, and their henchmen made me captive without preamble. No others know what has befallen me, and Rana and Ru would not dare announce it. For I am beloved of my people.

    “They brought me here at daybreak, and as the bird-settled for its meal—you came! Henceforth you are as my brothers.” He extended his hands to them with a gesture of equality.

    “Will not your slaves tell of your visit?”

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    “All Atlantean slaves are bred dumb,” Kiron answered. “Neither can they read nor write. We find that it makes them far less prone to revolt… It is a good custom.” He looked casually at the two Indians, squatting apart, and they seemed to catch the import of his words.

    “Now, my brothers,” said Kiron, “tell me of your purpose and of your own land, in which doubtless you are princes.”

    Laidlaw complied, Morse listening with increasing ease as the familiar accents of the scientist’s voice aided him to catch the change of phrasing and of word endings. The scientist dealt lightly with American customs and democracy, and soon included Morse in his story with the discovery of the vase. Kiron’s interest evinced itself by his rapt silence. Night fell as Laidlaw told of his own researches in Europe and northern Africa, of his theory and its apparent proving.

    The stars came out and the shining constellations changed as they swung above the canyon gap, but Laidlaw still boomed his tale in sonorous Greek.

    They were three thousand feet above sea level. The night was warm and two men, one naked and the other practically so, listened to a third, whose mighty upper body showed gray in the dusk, tell his strange story. The two Indians, smudges of silent statuary, hunkered with heads on their knees, appeared to sleep as Laidlaw knitted together the raveled web of bygone ages and annihilated the years, while below them the torrent labored at the never-ending task of world-shaping.

    “By all the gods, that is a mighty tale!” said Kiron. “And you may hold me witness that it is the truth. As prince regent, I was taught much of our lore that is hidden from all save the priests and monarchs, and your story bridges the chasms and throws light upon the dark places. Ru shall hear you and be abashed before your knowledge, and all Atlantis shall proclaim your wisdom.”

    He turned to set a friendly hand upon Morse’s arm.

    “And you, brother, who are formed even as Minos himself, son of Zeus and god of the sun, greatly will we reward you. And, because of your manhood, Atlantis shall make you a first noble and you shall enter the

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    [paragraph continues]Brotherhood of Kal.”

    “You do us honor,” said Morse. “But how may such things be accomplished? It seems to me we sit outside a barrier beyond which lies your kingdom and the fulfillment of your wishes toward us.”

    Kiron laughed. “Truthfully,” he said, “I had forgotten. On the third morning slaves will come to find what the vultures have left and cast the remains into the river, and then report that Kiron has been disposed of. We will stand aside until the way is open, and it shall be the slaves who are fed to the water. If you care not to soil your own hands, I will slay them with mine.”

    He spoke with an arrogant confidence in his powers. “So we shall descend the pathway of the burned out fires and come to Dor,” he continued. “It will be a rare sight, the faces of my Cousin Rana and of the high priest, Ru! They will say nothing, for even Rana’s people would not,. dare to seize me and would rise against her. A king of Atlantis may not be judged save by universal consent. You will do well to watch Rana’s face, my brothers. It is as beautiful and yet as cruel as the Flower of the Long Sleep that slays you as you bend to inhale its fragrant, deadly breath.

    “But where is this vase you speak of?”

    “It is across the canyon with the rest of our weapons and some of our supplies,” said Laidlaw, sighing half out of weariness and half out of hunger.

    “We may cross the river by nightfall tomorrow,” said Kiron. “I fear I have left you hungry, yet what is hunger compared with the gain of knowledge and of friendship? Let us sleep here on the ledge. Tomorrow we shall pass to your encampment and return to punish the dogs that Rana intrusted with her treachery.”

    Morse spoke to Maya and Xolo and, without a word, they found a sleeping place and settled themselves for the night. The Americans and the Atlantean were soon to duplicate their example.

    They cat-napped away a good part of the following day, with some time devoted to fruitless exploration. In the late afternoon the torrent had subsided sufficiently for them to cross the stream, wading and leaping from boulder to boulder, and to climb to the summit of the cliff.

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    While Maya and Xolo prepared the meal that was so badly needed, Kiron examined the vase.

    “It is from the royal treasury,” he said, “though the cover is of strange craftsmanship. See here the double axes of Minos and Pasiphae. I would like to meet the dog who stole it!”

    “He is long since dust,” said Morse, and he explained to Kiron the presence of the funereal ashes of Murdock within the vase and his intentions concerning their disposition.

    The idea caught the young king’s imagination. “It is a worthy deed,” he proclaimed. “It shall be carried out, and the name of your friend carven upon the walls of the temple along with your own. Have you not brought great news to Atlantis?”

    After the meal he examined with unconcealed wonder the rifles, the field glasses, compass, and chronometer, following intelligently the explanations of Laidlaw of their use and mechanism. The compass was new to him only in form. The flashlights excited his particular delight. “They are little suns,” he exclaimed, “little suns that shall light us through the fire path.”

    They recrossed the stream with little difficulty in the gray of early morning, relying on Kiron’s assurance that the slaves could not reach the ledge before dawn. Carefully and quickly they disposed themselves close to the gate that led to a lost race.

    The sun rose behind the cliff, touching the plateau with a glorious golden color. The Indians were motionless statues on the stairway. Morse, Laidlaw, and Kiron stood quietly against the cliff on either side of the opening. Time passed slowly.

    Suddenly, without a sound, the great slab of basalt swung upon its pivot and ears strained for the footfalls that must follow. Out from the dark hole came the leader, advancing onto the ledge with the staff that proclaimed his authority held firmly in one hand. The silent watchers did not move. Now, four men appeared in the opening and their emergence became a signal for action.

    Silently, on the balls of their feet, the three attacked from behind. Morse felled the nearest with a single blow and Laidlaw’s fist crashed down upon the back of another’s skull. Both fell, blood gushing from

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    the mouth of the one the scientist had hammered with his great fist.

    The headman sprang backward, whirling his staff in both hands as Kiron ran in upon him. The Atlantean ducked under the weapon and seized his opponent around the hips. Without apparent effort he raised him and heaved him over the cliff as if the powerful slave leader had been an inanimate bundle of little weight.

    One of the slaves fled down the staircase, only to meet the charging Indians. In an attempt to stop, he lost his footing and plunged into the gulf below. The last man fought furiously, but Laidlaw gained a gorilla-like embrace and quickly pushed his crumpled opponent away.

    Before they could interfere, Kiron had spurned one of the fallen slaves over the precipice. His fellows lay insensible. “We shall leave these carrion to the birds.”

    “Let your little suns shine,” he said, “and I will lead you to Dor.”


    CHAPTER VI—THE GATES OF DOR

    For a little way the tunnel was dimly lit by the daylight that came through the opening. Kiron reached above his head and tugged at a bronze handle attached to a lever working in a slot of metal in the wall. A sound of falling water came to their ears, and the daylight faded as the gates behind them closed upon the outer world.

    “Hydraulic?” asked Laidlaw.

    “The lake has thrice risen and flooded the lower dwellings,” said Kiron. “The engineers drove a course-way through the rock that follows this tunnel and empties into a great cleft we shall presently cross. The flood waters open doors automatically and carry off the waste. Meantime we use a small supply to open and close the gates and raise the bridge.”

    Morse used only his flashlight, saving Laidlaw’s and the extra batteries for an emergency. The power lens and reflector gave a brilliant light that was amply sufficient. The way led slightly upward through a shaft of volcanic origin. The flashlight revealed iridescent walls that occasionally changed in character, though always carrying the scars of ancient fires. At times great

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    stalactites hung from the roof, and once they walked through a realm covered with the yellow prisms of sparkling sulphur crystals. The steamy air was laden with brimstone. Laidlaw, testing the water that trickled down the sides, hastily withdrew a blistered finger.

    To right and left, chambers and passages opened out. The floor had been roughly paved, and their progress was rapid. Ten minutes’ travel brought them to the cleft which Kiron had spoken of. Here, the sound of rushing waters beneath them could be plainly heard. But the gap was almost entirely covered by a bridge of bronze cantilever construction. The heels of Morse and Laidlaw clanged on its metal, and Kiron, once across, pulled another handle. The bridge swung upward on silent hinges, completely blocking the passage and leaving a deep gulf in front of it.

    The tunnel showed increasing signs of man’s work. Its steeper pitches had been made into series of low steps. At regular intervals along the sides, bronze brackets connected with an ornamental pipe that seemed to be designed for lighting.

    “They are served from metal reservoirs at the far end which contain a gas that collects in the fissures of the mountain,” explained Kiron. “The control is at Dor, and they are only lit on special occasions.”

    “There is volcanic fire also?” asked Laidlaw.

    “Dor is beneath the shadow of a great volcano in which lava simmers,” answered Kiron. “And in the temple, below the Spot of Sacrifice, is a deep shaft in which the fire of the altar of the gods always plays. Tele, the astrologer, whom you shall meet, will tell you that the wrath of the gods has not been manifested for more than fifty generations. Our traditions tell us that New Atlantis was born of fire and water, and by water and fire it shall be destroyed.”

    Presently the tunnel became quadrangular with smooth walls and ceiling. Frescoes appeared, painted upon a plaster background with occasional bas-reliefs in the same material, showing rows of processional figures treated in the style of decorations found in the ruins of early Greece and Egypt.

    Before one of these Kiron halted while Morse turned his light upon the pictographs. They represented an

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    enormous creature, seemingly as large as a hippopotamus in proportion to other figures. It stood erect on hind feet, balanced by a great tail, it sides covered with scaly armor. Parallel lines of servants and warriors in crested helmets, with broad-bladed swords, framed the monster. On one side was the giant form of a man with the head of a jaguar, holding a bow, the arrows from which bristled from the chest of a great beast. Above was a cartouche filled with hieroglyphics which Laidlaw translated.

    “Here Pta the King, Pta the Hunter, Pta the Lord of All that Breathes, killed the Beast of the Caves. Mighty is Pta!”

    Laidlaw waved his hands excitedly. “The beast is a mylodon, one of the mammoth cave sloths of the Pleistocene and recent deposits. A fantastic find!”

    “Its skeleton and skin are in the royal museum,” said Kiron. “It is said that this was the last of its kind, but in the last three generations there have been reports that a great beast lives in the big caves at the southern end of the lake. What truth there is in this I do not know, but I have often meant to hunt it. If you wish, we will some day seek the beast together. Those death-giving tubes of yours should be more than a match for it, and you shall gain the wreath of victory.”

    Realizing that the king was offering them an honor coveted by himself, Morse thanked him. “Let us teach you the use of the tubes, and you shall not be outdone even by Pta himself.”

    Kiron remained silent, but his expressive features could not hide the pleasure that came to his face.

    Abruptly, the tunnel turned to the right. They mounted a long flight of steps with daylight far above them. At the head of the staircase the way was closed with massive bronze gates, and beyond there loomed a beautifully paved terrace guarded by a balustrade of stone. Beyond this, traced against a cloudless sky, were the serrated summits of a volcanic ridge.

    A circular gong of bronze, three feet in diameter, hung close to the gates. Beneath it, in a wall niche, was a knobbed stick, the end thickly coated with rubber. Kiron picked it up and handed it to Laidlaw.

    “Strike, my brother,” he said, “and strike your

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    mightiest, that Dor may know a king knocks at its gates. But strike only once. Kings summon with one call, one stroke, one trumpet cry, and others knock and wait.”

    Kiron’s nakedness had been covered with a long strip of striped cloth from the Americans’ supplies. It was draped about him and belted to form a flowing skirt that fell halfway between knees and ankles, making a mantle that covered his shoulders and left his right arm bare. Xolo had made him a pair of sandals from broad forest leaves such as he himself wore.

    Morse, watching Laidlaw grasp the rubber knob, smiled to himself at his companion’s soiled and stained khaki, the trousers tucked into high, laced boots, a dingy solar helmet upon his head. He became aware of his own disarray and wondered briefly how this lost people might regard their travel-worn appearance.

    Laidlaw swung his arm, and the rubber knob struck its target fair in the center. It tilted heavily at the ponderous blow, and the deep cry of its vibrations echoed in the tunnel and beat against their eardrums.

    The sound had not reached its height before a man in a short skirt and a jacket that resembled a bolero appeared. The surprise upon his face changed to consternation as he beheld Kiron and the strangers. For a moment he hesitated in apparent bewilderment.

    “Open!” pronounced Kiron somberly.

    The man produced a curiously pronged key, inserted it in the lock, and turned it. As he pressed his foot upon a metal stud in the paving, the gates rolled noiselessly aside. The man groveled.

    “Pardon, O great king!” he stammered. “I had thought—”

    “Let it be your last one,” said Kiron sternly. “Thoughts can be dangerous at a time like this. Send quickly and bring us litters.

    “It would be better, I think,” he said, as the man disappeared at a run, “if we go in closed litters to my wing in the palace. There we can attire ourselves fittingly. You will permit me to offer you clean linen?”

    Morse accepted, pleased at the Atlantean’s delicacy.

    “Give me a long robe, Kiron,” said Laidlaw, “that these legs of mine may not too early disgrace your standards.”

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    “Would that mine bore as stout a body,” replied Kiron. Then he continued: “The rains are over, and this is the month of Minos, the festival month of the reappearance of the Sun God. At noon, when he looks through the roof of his upper temple, the people will assemble and give thanks. Ru will address them and doubtless Rana will as well. She may lament my absence,” he added satirically. “I shall be glad to be on hand to reassure her.”

    By this time three litters of carved wood inlaid with carved ivory panels on which the double ax was conspicuous were at hand. Morse and Laidlaw climbed into two of these, and pulled close the silken curtains at Kiron’s direction. The strong shoulders of the bearers took them along in comfort.

    Lying on his side, Morse could observe the lake through a crack in the curtains. Stretching toward purple hills, the water was dotted with islands. On the nearest one rose the white columns of a temple surrounded by trees. Boats with striped sails glided over the water.

    The lake seemed to occupy the bowl of a great crater. Its waters were strangely blue and placid; the blue of another world. Off in the distance came the distant sound of trumpets. A deep-throated chant echoed mournfully across the water. But no one was encountered, and the bearer’s feet padded along tirelessly in route to their unknown destination.

    They entered a doorway and traversed a passage lined with white stone on which the double-ax sign was endlessly repeated. Finally, the litters were set down, and Morse and Laidlaw stepped out into a paved courtyard in the center of colonnades.

    Palms grew in great vases between the pillars. The bearers disappeared noiselessly. Kiron stood beside the edge of a pool in which a fountain splashed in the sun.

    “Welcome to Dor!” he greeted them. “I will show you your apartments; my own slaves will attend you.”

    He led them to a room of great size. The walls were frescoed in gesso duro, with unglazed window openings cased in bronze lattice, over which trailed flowering vines. Low couches and chairs shaped to the figure stood about. Through a doorway they caught an inviting glimpse of water in a pool.

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    Kiron pointed to another door of paneled wood.

    “There is your bath,” he said. “When you have bathed, will you join me in the pool?”

    Morse gazed in astonishment at the lavatory fittings.

    “Hot and cold water!” he exclaimed. “Silver fittings, ivory combs! And a mirror, no less!”

    He surveyed himself disconsolately in a tall plate of polished metal.

    “A nice pair of scarecrows we are!” he said. “Fine visitors for a palace. Look at this luxury, Laidlaw. You take it as if you had registered at the Ritz.”

    “I expected it,” said Laidlaw. “The Cretans were fully our equals in sanitary science. Thank the Lord for a bathtub. I wonder when we eat?”

    “You’re impossible,” laughed Morse. “What do you think they’ll serve us? Peacock and mullet, I suppose. I’m hungry myself.”

    A series of light knocks sounded on the door.

    “Come in,” called Laidlaw.

    A pair of bronzed youths entered. One bore a ewer of gold in a deep bowl in which snow was closely packed with two goblets inserted bowl downward in the cool crystals. The other carried linen cloths and a cake of what might have been soap. They retired without uttering a word.

    “Kiron’s silent system,” commented Laidlaw. “I wish this soap-weed cake were edible.”

    “What’s in the pitcher?” asked Morse.

    “Try it.” Laidlaw poured the silver cups full of a ruby-colored liquor that smelled of spices and grapes. It was sweet, cloying to their palates, but nonetheless invigorating. After a hot bath, they crossed the main apartment to where Kiron awaited them.

    Without a word, the three moved simultaneously, diving into the inviting, emerald water and racing for the far end of the marble tank, a hundred feet away. Just as the fingers of Morse and Kiron were outstretched to touch its side, Laidlaw, with a mighty surge, forged in ahead of them, the winner of the undeclared race. More youths awaited them as they emerged, dripping, clad them in loose linen wraps, and escorted them to couches. There they were massaged with sweet

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    scented oils. A servant brought a pile of garments, dividing them into three groups. The youths assisted Morse and Laidlaw to invest themselves in the strange attire, after one had passed a comb through Laidlaw’s tawny hair and beard, to his passive disgust. Kiron and Morse were shaved quickly and smoothly by attendants with wedge-shaped razors that were as well-tempered as any American product.

    Laidlaw was garbed in a pleated skirt of dull red that fell to his insteps and was bordered with a fringe of gold. His misshapen dwarf legs were well concealed. A golden girdle, scaled and flexible as a snake’s skin, held it in place. Above was a tunic of fine wool, purple in hue, the left arm short-sleeved and the right bare, showing Laidlaw’s Herculean proportions to their full advantage. Gilded sandals, bound with thongs of soft leather, and a fillet of the same material about his brows completed the costume.

    Like some lord of ancient Assyria, he walked the length of the pool, squaring his shoulders before the critical eyes of Kiron.

    Morse wore a double chiton of white wool, sleeveless, caught at the shoulders with gold fibulae brooches, and belted with vermilion leather incrusted with gold filigree set with pale-green olivines. The skirt of this singular garment touched his knees, and its cloth was bordered with golden brocade. His sandals were scarlet, his garb almost a duplicate of Kiron’s.

    Morse enjoyed the freedom and coolness of the costume, and his naturalness brought an exclamation from Laidlaw.

    “You look like an Atlantean to me, Morse.”

    The discarded clothing lay on one of the couches of the main apartment when they entered. Kiron showed them a space in the wall, masked so cunningly by a part of the design that the uninitiated eye would never suspect its existence. In it they stowed their goods, and Kiron revealed the secret of its opening by pressing the paneled eye of a big cat creeping over ivy-covered rocks and about to spring upon a pheasant-like bird.

    “Now,” said the Atlantean, “let us eat. We have an hour before the middle day.”

    Laidlaw did not try to suppress a sigh of pleasure.

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    In the courtyard, a trestle table and seats had been arranged. Glossy leaves bearing red waxen flowers were entwined between goblets and platters of gold on a white cloth. The peacocks of Morse’s imagination did not make an appearance, but the mullets were typified by a lake fish of delicate flesh, served in a sauce of thyme and cucumber. This was followed by a pudding of meal, surrounded by a number of enormous frogs’ legs. A sweet pudding filled with chopped fruits ended the repast, at which time even Laidlaw attempted to loosen the links of his girdle.

    There were litters in attendance, and the three were borne from the palace behind silken curtains. When they halted in a paved alley between high walls, Kiron dismissed the bearers and led the way to an entrance barely the height of Morse. The Atlantean struck his foot upon a disk of metal that protruded slightly from the threshold, and the bronze gateway slid into the wall. Fifty steps stretched down to a corridor leading to a blank wall. A flower of bronze, hollow-centered, projected from a stone slab.

    Kiron advanced and spoke into the petals. Immediately there was a light sound of clicking. A section of the wall descended into the floor. Kiron turned his head to Laidlaw.

    “We, too, have our inventions,” he said proudly as they passed through the opening. “This is a hidden entrance to the temple.”

    A long incline appeared before them, rising to the antechamber of a great hall, and ending in a high screen woven from golden threads into a weird design of foliage and fruit. The workmanship was so fine that the light pierced it, and through it came the sound of a high, querulous voice.

    “That is Ru,” said Kiron, anger rising in him.

    A blare of trumpets followed; a burst of voices in a swelling harmony. A strange incense penetrated the antechamber. A woman’s deep contralto, ineffably sweet and alluring, reached them.

    “Re has removed the veil from his face and smiles once more. Great is Re. The blossoms are invested with his breath and speak of golden fruit. The land sends up incense. The hearts of youth listen to the mating

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    cries of the birds and are glad. Atlantis smiles beneath the glory of Re that now descends upon us.”

    And now a chant sounded:

     

    “His glory descending
    Our hearts fill with pleasure
    Our voices ascending In manifold measure
    Proclaim adoration,
    The joy of a nation
    To greet thee, O Re!
    Re! Re!
    Giver of Light and Life!
    Our hearts with joy are rife
    Hear us, O Re!”

     

    Beyond the screen, the hall was suddenly flooded with a golden glow. Presently the woman’s voice broke the silence.

    “The golden flower opens! Lo, our prayers are acceptable! Gladness shall come to Atlantis, and fertility. Yet there is a shadow upon the radiance that showers down. Kiron, our king, beloved of Re, is missing from the festival, absent from this gathering.”

    A cry arose of “Kiron! Kiron!”

    But Kiron did not move, and a sardonic smile crossed his face.

    “Wait! Rana has not yet ended.”

    “You call for Kiron, and he answers not,” said the queen. “Some grave misfortune must have befallen him. The oracles are silent, though Ru, your spirit lord, has besought them. The holy fires smoldered sullenly at his questioning.”

    “Kiron! Where is Kiron?” called a voice, quaveringly. “Has he lost favor with the gods?”

    “I cannot answer you, my people,” said Rana. “Like you, I can only ask: ‘Where is Kiron?’”

    “Here!”

    Beckoning Morse and Laidlaw to follow, Kiron strode around the screen. Bearded priests in flowing robes encircled a platform. A slender woman stood before a throne of gold that glittered with gems. Beside it, a second royal chair was empty. The emblem of the

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    double ax, gleaming blades on ebony staffs, loomed between them. From an opening in the roof, a shaft of sunshine poured in. Beyond it the Americans vaguely glimpsed a multitude of shifting forms.

    “Here!” repeated Kiron, one arm upraised, advancing until he stood in the center of the dancing motes of sunray. “Kiron is here, and unto Re the Sun God gives his salutation.”

    A cheer from a thousand throats echoed from roofs and walls.

    Morse saw Rana shrink back, terror in her eyes. A priest whose robes were heavy with brocade down which his long beard broke in a silver shower stepped to her side and whispered. She straightened her slim length and advanced to the edge of the dais. Her eyes were transformed into crimson orbs of hate, which she quickly masked with lowered eyelids.

    “Zeus be praised!” she said. “Kiron, chosen of Re, Rana the queen rejoices with our people.”

    She extended a hand that was like a white flower. Kiron chose to ignore it and ascended the platform as the people roared their approval.

    “People of Atlantis,” he began, “I bring to you my brothers, strangers who are not strange, visitors who bring tidings from the remote past, of Minos, king of kings, bearers of great news. See, Re shines on them and hails them as his own!”

    The shifting shaft of sunbeam had enveloped Morse and Laidlaw where they stood.

    “Disperse to the feasting and the dance,” said Kiron. “Presently Ru, high priest of Minos and of Re, shall address you. We would be alone with our new brothers.”

    Morse and Laidlaw felt the challenge of keen glances. Morse found the gaze of Rana directed at him with an admiration that she made no attempt to hide. Laidlaw’s amber eyes encountered another kind of look. For there was both challenge and threat centered in the narrow look of Ru.

    As the crowd departed, Kiron addressed himself to Rana. “The vultures feed on the carrion you sent to give them daintier food. Are you not glad to greet me, cousin?”

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    “You speak in strange riddles, Kiron,” she answered softly in a voice that held the magic of united strings. “Truthfully, I am glad to see you. Present me to your brothers.”


    CHAPTER VII—THE QUEEN ADVANCES

    After his one speech to Rana in which he acknowledged her treachery, Kiron, strangely, made no further mention of it. To Morse’s astonishment, he spoke to his cousin in a cordial and open manner, as if the subject were forgotten.

    Kiron occupied his throne, settled himself naturally, and directed Laidlaw to relate his story to the ring of priests. Rana, in the meantime, had beckoned Morse to her side with a slight motion and a strange magnetic look in her deep and unfathomable eyes. In spite of his knowledge—and he could not shake the picture of Kiron lying bound upon the ledge as food for the vultures—he felt an attraction to this beautiful woman. He fought it wonderingly. Rana was beautiful by any standards, and her manner was an entrancing combination of swiftly changing vivacity and languor. Insensibly Morse began to place much of the blame of her actions upon Ru, who made no attempt to hide his antipathy for the strangers, even as he acknowledged the wonder of Laidlaw’s story.

    The ring of priests stood wide-eyed as Laidlaw told of the discovery of the cup, and showed keen interest in his account of the island of Crete and its history. There was unbridled enthusiasm at the disclosure of a living race who were at least remotely related to them. And there was wonder and disbelief as Laidlaw promised to display a collection of photographs of Greek art and architecture, the American describing as simply as he could the nature of a “sun picture.”

    Ru listened with a scowl deepening on his brows, alternately watching Laidlaw and Morse, or noting the satirical smile that continually played across the face of Kiron.

    Rana plied Morse with a thousand questions, and her expressive eyes and red, pouting lips were a magnet to him. “Were there many men like him in his own

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    land? Yes. Ah, he was surely too modest. In Atlantis such a man might aspire to anything; even a throne!”

    Morse, in almost a hypnotic trance, tried to affect an ignorance of her plain speaking. She halted and appraised him, a trace of puzzlement on her brow. And all at once the vivacity flamed again. She covered him with a flattery that made no attempt to hide her delight in his person. She praised his Greek and promised to be his personal tutor of Atlantean idioms. She outlined a tour with a score of things to see with her as guide. And she made it clear that any attempt to include Laidlaw would prove distasteful to her.

    “Let him prate to the priests,” she said. “He is old and I do not like his legs.” Evidently her keen eyes had judged their hidden proportions, despite the long robes. “His face is hairy, and he is a musty creature. Knowledge is for age, when the joys of manhood are mere fruit husks. Let us not waste our time upon rinds when the luscious pulp is before us.”

    At last Laidlaw was finished, but there was further talk with the priests. There were games in the afternoon, and what better time was there that Ru might present the strangers to the people?

    “He can sit in the priests’ benches,” said Rana, indicating Laidlaw. “You shall sit with me.”

    Somehow, the imperiousness, the totality of her manner began to penetrate his consciousness, and beyond the outwardly beautiful shell he began to see her more clearly. Morse began to wonder what her purpose was in showering him with attention.

     

    He was limp and perspiring when he left her spell; aware that he had been fighting with himself for nothing more than his own right to think; aware of her beauty and her magnetism; and suddenly and vividly aware of how Kiron had been tied and left to die at her command. He shuddered.

     

    Laidlaw was full of talk and excitement. He was in his element. He had talked past a meal and had not even missed it. Now that the great archeologist had a few minutes apart from this hidden people, he could not silence his hoarse voice. And while he had been addressing

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    [paragraph continues]Morse all along, he suddenly realized that his fellow American was there.

    “The queen is a beautiful woman,” he began, a question in his voice.

    “She is that,” replied Morse unfeelingly.

    “Remember Kiron,” admonished Laidlaw, for once laconic.

    Morse nodded slowly, and was silent for a time.

    “There is something about her,” he said at last, searching carefully for words. “When she was near me it was almost as if that part of me that knew what she had done was blocked out—there was something powerful about her… She is powerful!”

    “Ru is powerful, too,” said Laidlaw. “He hates us, and someday he means to fill a throne. If that day comes … ” Laidlaw stopped and drew a finger across his throat suggestively. Then he continued:

    “The old struggle between church and state is here. And the Atlantean priesthood is losing its grip. The people are overcivilized, too sophisticated. They demand to be amused, and the theologians are unable to satisfy them. Ru recognizes this and realizes that his only way of retaining power is to seize the throne. Oh, I found out a few things,” said Laidlaw. “Didn’t talk all of the time!

    “Kiron is a cultured aristocrat, the kind out of style in most of the world. He was born to privileges that he will not give up lightly. Rana is a woman. One thing only dominates her—sex. It is her weapon, her armor, her delight; the one thing that Ru plays upon. He has her convinced that Kiron’s indifference is scorn, and she hates him.

    “Ru has no love for either of us, but he fears you because you could become a permanent fixture—if Rana can dominate you.”

    Morse looked at him quizzically. “You seem to have a keen insight into the ways of women.”

    “I? Risk myself in that kind of labyrinth?” Laidlaw laughed, but there was a touch of bitterness in his voice. Morse wondered whether there was a claw mark somewhere that had not entirely healed.

    “Rana,” summed up the scientist, “has been spoiled by adulation. As princess and queen, she has been

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    accustomed to cry for the moon and keep on crying until she got it. Now that she’s in power, she is incorrigible.”

    “Don’t you believe in suffrage, Laidlaw?”

    “Suffrage and sex—the fair sex don’t make a team. Over there”—he pointed to the island they had seen from the litter where the columned temple rose from its setting of tropical verdure—”is the home of Atlantean suffrage minus sex. It is the island of Sele, inhabited by a cult of women who have deliberately subordinated sex to the pursuit of knowledge and power. Their leader is none other than Rana’s sister, Leola, who is said to be more beautiful than Rana herself. But Rana is not jealous. Leola abjures mankind. She is the high priestess of Pasiphae, the moon goddess, sharer of the double ax.”

    Morse looked at the island with curiosity. An island of beautiful virgins who had deliberately chosen to challenge men’s prerogatives was intriguing to him.

    “Only the priesthood is allowed to land there,” said Laidlaw, interpreting his friend’s glance. “Ru and his followers are also celibates. I don’t imagine that Leola and her followers are overpopular. The population of Atlantis is on the wane.”

    “Do you think they have any chance of achieving their ambitions?” asked Morse.

    “To become the equal of man? I doubt it. Mentally and physically they are handicapped by the sex instinct. It would take many generations to overcome that, and by their own laws future generations are impossible. They can only add to their numbers by fresh recruits who are largely influenced by the chance of becoming more or less conspicuous. The priestesses of Pasiphae are very important at festival functions.”

    “If you had been Adam, the world would never have been populated,” laughed Morse. “Eve would have had a lonely time of it.”

    “It is because there is some of the old Adam in me that I am on my guard,” replied Laidlaw to his friend’s astonishment. “I am not a bachelor from choice, Morse. I am as human as you are.”

    “I’m afraid that you met the wrong woman once,” thought Morse, but he did not speak his thoughts. Instead, he asked: “Did you notice that the lake water is noticeably warm?”

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    “The priests mentioned it,” Laidlaw replied. “They say it is a recurrent phenomena that precedes activity in the volcano, and they are rather glad of it. I imagine it gives them an opportunity to renew their grip on the credulity of the people by ceremonials. They can magnify their own importance and supposedly ward off the calamity by appeasing the wrath of the gods.”


    CHAPTER VIII—AULUS THE GLADIATOR

    The games were held in an amphitheater hewn from living rock on a volcanic islet not far from the mainland. Laidlaw was quickly ushered off into a group of priests, and Morse found that he was to share a seat in the royal lodge between the two monarchs.

    Rana claimed his attentions immediately.

    Morse looked to Kiron who merely shrugged and smiled. But when the opportunity afforded itself, he whispered: “Beware of the Flower of Everlasting Sleep. Do not inhale the fragrance. It intoxicates, but it is fatal.”

    The Atlantean games opened with a procession of maidens, singing and bearing great armfuls of flowers with which they strewed the arena. Trumpeters with long-necked instruments circled the arena, accompanied by a band of priests. They halted at the royal lodge and hailed its occupants by name. Morse was surprised to hear himself included.

    A second halt was made on the opposite side of the arena before a purple canopy. Morse was able to make out the figure of Ru—and beside him Laidlaw—as the hailing ceremony was repeated.

    A strange perfume arose from the crushed petals that filled the arena. The air was clear, and the rays of the sun were warm and dazzling for the mid-afternoon spectacle. Morse fought to stay clear of Rana’s intense being and a repetition of their first meeting. He concentrated on the arena, asked questions profusely, and finally with a slight smile Kiron came to his aid—to the obvious displeasure of his co-ruler.

    The monarch spoke of many things: of traditions and ancient festivals, of horses—unknown in New

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    [paragraph continues]Atlantis and known only through the lore of the past—of cattle. Kiron revealed that they possessed cattle, but their herd had shrunk and bulls were a scarcity. They were used only upon very special occasions—”of which this is one,” he added diplomatically.

    A quartet of footraces began the arena activities, and when they had been completed wreaths of gilded leaves were bestowed upon the victors by the monarchs. Immediately following, a bull made its appearance. It was a magnificent creature, white, spotted with black, with gilded horns and hoofs, and a garland of roses about its neck. The crowd acclaimed it, calling it by name as if it were some stage favorite.

    To those who were thirsty for blood-letting, this was a disappointment. Bulls were too scarce to be killed and served merely as a motive for an exhibition of marvelous agility. Youths and maidens armed with long spears and shorter darts attacked the brute, but the points of their weapons were short, and hardly drew blood. The bull was driven into a frenzy and finally into a sullen fit. A girl vaulted lightly to its neck, seized its horns, and rode off in triumph as her companions prodded the creature to an exit.

    The gladiatorial games that followed provided the cue for general excitement. The weapons were real and the men in earnest. They fought in bands at first, then in couples: a javelin thrower, clad only in a linen breechcloth, protected by a partner with broad-bladed sword and a shield almost as long as himself. So dexterous were they that few serious wounds were dealt in the minutes allowed to each bout by the arena master. Still, there was blood enough to bring fierce shouts from their adherents on the benches.

    Morse turned away from the action. He saw the beautiful mouth of Rana take on cruel lines, saw her eyes glaze with crimson like some fierce beast. There was no hypnosis here. Morse knew Rana now; knew she could never hold him in trance again. He turned to Kiron who watched somewhat wearily, while making expert comments on the moves of the battlers.

    The finest gladiators had been reserved for single combat, and the crowd shouted for its favorites. Occasionally, a winner, still breathing heavily, would

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    advance to a spot before a group of nobles and offer a challenge to the amateurs. There would be a pause, and finally a young aristocrat would rise, cast away his outer garments amidst the cheers of the spectators, and descend to the arena. At times, the professionals were hard pressed, but for the most part they treated their opponents with a good-humored tolerance born of conscious superiority.

    Last of all came the boxers, deep-chested giants of heavier mold—men who flailed at each other within the limits of a square indicated by upright posts. Their hands were protected with leather bands bound about the knuckles, fastened at the wrists, and studded with bronze. Two slaves fought ferociously for a prize of freedom, one felling the other with a savage blow upon the temple, and watching with a grin as the loser was dragged away, dying and insensible.

    The Atlanteans fought stripped save for the cestus on the knuckles, and adhered to rules that precluded wrestling and kicking. The fights ended with one combatant owning himself beaten or unable to continue. The winners that came for their victory wreaths were badly bruised, but apparently they were Rana’s favorites for she added to their wreaths gold coins from a bag brought by an attendant.

    Few of the boxers challenged the spectators, and there were no takers, a fact which brought jeers of derision from the populace. Apparently they were not keen to face a possible disfigurement or bad beating.

    The final bout ended with a victory for the champion of Atlantis. He was a massive man, weighing well over two hundred and fifty pounds, his powerful body a mass of gnarled muscles and brute strength. The sympathy of the spectators was with his opponent, a lighter, younger man who circled about his foe, raining upon him a torrent of quick swinging blows. The champion waited patiently, dodging and guarding some of the blows, but taking many full upon his features. Finally, the lighter man slowed his attack, breathing heavily from his exertions. And this seemed to be a signal for the champion’s strategy. He leaped forward with ponderous arms swinging, too suddenly for his tired opponent to dodge completely away. A glancing blow slowed him, and then

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    one great blow from the champion caught the challenger full on the base of the skull. The latter crumpled without a sound.

    The victor advanced with a lurching swagger toward the royal box. His bestial features, scarred in earlier fights, were livid and bruised where the blows of his most recent opponent had gone home. Tiny, piglike eyes glared at Morse from beneath scarred brows. A trickle of blood dripped from his nose, but the broad chest of the fighter rose and fell evenly—as if he had not even exerted himself.

    “So, Aulus, you are still champion,” said Rana as she bent to place the wreath upon the low brow and dropped some clinking coins into the cestus-bound palm. “This is but a tithe I won on you from the king today.”

    “I have always contested that Aulus is clumsy,” said Kiron, as casually as if he had been discussing the points of a hound. “Some day a quicker, more intelligent man will come along. Diagoras was beaten before he tied on his cestus, beaten by a title.”

    “Which I still hold,” grinned Aulus. “Diagoras will fight no more. I struck the marrow from his spine. Aulus is still champion—unless”—he hesitated for a moment, as if fearful of his own boldness—”unless someone should lift this and take away my wreath.”

    He stepped back, took off the bloodstained cestus from his left hand, raised it toward Morse, looking straight at him, and flung it to the sand in front of the royal box.

    There could be no mistaking the directness of the challenge, nor the taunting leer in the gladiator’s eyes. The arena caught the situation as one person and grew silent. Morse felt himself the target of a thousand eyes. Beside him, Rana leaned forward, her lips parted, her eyes bent upon his face. Across the wide arena he could distinguish Laidlaw standing upon his feet.

    Kiron touched his arm and whispered to him. With Aulus still glaring at him, the silence was overwhelming. Morse dimly caught some words: “—a trick of Ru.” But his blood was mounting under the eyes of the champion. If there were some trick, the only way to circumvent it would be to beat the champion at his own game or lose all prestige for himself and Laidlaw.

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    He rose, and the spectators lost their silence. They rose with him, cheered, pushed, and the arena became a bedlam. Morse vaulted lightly onto the victor’s platform, ran down the steps to where the cestus lay, and held it aloft. The dark eyes of Rana caught his own. They tried to see into them, and a baffled look passed over the beautiful face. Morse knew that she was trying to calculate his chances of victory; she looked for fear, for courage, for stupidity, and looked for other intangibles. And Morse knew that she saw—nothing!

    The noise of the arena gradually subsided, and Kiron’s modulated voice called: “Thrice the amount of the bet against Aulus once again, Rana.”

    And Morse was surprised by the answer.

    “You tempt me to discourtesy. I wager on our guest.”

    At these words, the face of Aulus turned into a scowl. He took up the cestus that Morse tossed upon the platform, and looked long into the crowd. Morse had turned without a word and followed the arena master into the gymnasium. Strange butterflies crawled within his stomach for he was not one to seek out a fight. Still, he told himself, the Atlantean boxers were clumsy—punchers. He believed in his own skill, and he had taken lessons from modern experts. Morse hoped that his boxing ability, his speed of hand and foot, and his conditioning would offset the superior weight and brute strength of Aulus.

    The American was seized with an intense desire to defeat this swaggerer, and his butterflies disappeared.

    In the gymnasium he stripped to a loin cloth and allowed himself to be rubbed with oils by a sad-eyed man who proclaimed himself the trainer of the slain Diagoras. When it came time to don the cestus, there were none save those belonging to the gladiators.

    “Give me those of Diagoras,” said Morse.

    The trainer brought them reluctantly.

    “I fear that they are covered with misfortune,” he said.

    “They are covered with the blood of Aulus,” replied Morse grimly. “More of it will wipe away the evil.”

    “That is well spoken,” said the trainer, and then in an aside: “Beware of his right arm. And if he appears

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    to weaken in any way, then be most wary.”

    Morse nodded understanding and stepped into the arena, knowing now that civilization was far behind. A throaty roar greeted him as he crossed the sand. Flowers flung by half the populace littered his path, as many tried to emulate their rulers by making him their favorite. But many were quiet, and Morse knew that they had wagered on the professional.

    As he advanced Morse felt a strange sense of exultation as if some ancestor—or he himself in a former incarnation—had once trod the arena to pit his strength and skill against another’s.

    Aulus waited disdainfully, leaning his bulk against one of the pillars of the fight space. When his opponent was only a few paces away, he coiled suddenly like some great reptile ready to strike. Morse waited expectantly, but the arena master hurried between them, and with a few words led the two before the royal box. Right arms extended, they hailed the monarchs.

    Rana gazed at them in anticipation of the savage sport that was to follow. The fire of her eyes held those of Aulus, but Morse turned his glance to Kiron’s face. The monarch’s lips moved silently and quickly, and the American read the words: “right lower ribs.”

    Accompanied by the arena master, the combatants moved in a measured step to the square that was to be their place of conflict.-The two were of a height, but the shoulders of Aulus were broader, and his chest and hips formed a square torso, in distinction to that of Morse, whose frame sloped inward to narrow hips. The American’s muscles were long and less visible than those of the professional; and his legs, though well-developed, were saplings beside the huge boughs of the gladiator.

    Morse’s trip through the jungle had left him in fine condition, without an extra ounce of weight. Aulus was a trifle gross with good living, although his wind had seemed excellent in the earlier combat. Morse remembered the wild swings of the Atlantean boxers and planed to treat the populace to an exhibition of jolting straight arm punches. He hoped they would be a disconcerting surprise to Aulus, who owned a sixty pound weight advantage. “Jabbing and footwork,” he told himself.

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    The combatants took their places, and after a look to Kiron, the arena master dropped his baton, the signal that commenced the battle.

    Distaining his opponent for a moment, Aulus carefully placed his right foot forward, the left hand on guard, and the right hand opposite his breast in the now familiar Atlantean form. Morse opposed him loosely, hands high, poised on both feet ready to move in and out with lightning thrusts.

    The arena had fallen silent again, and the battlers could hear the chirp of a bird from an outer tier. Aulus stood like a rock, derisively smiling with swollen lips that disclosed teeth broken from cestus blows. Morse felt a fury to erase the mocking grimace. He advanced, feinted with his left, drawing up the right hand of Aulus. Instantly Morse led with his right hand, and followed with a low smash to the ribs, side-stepping the wild counter swings.

    Aulus grunted as the blow smashed home, and Morse knew that at some time his man had been injured sufficiently for him to favor a spot that might hold a weakness. The cruel cestus studs had ripped the skin, and blood ran down the gladiator’s flanks, bringing a shout from the benches. Raging, Aulus wheeled and charged with a flurry of blows. So swift and determined was the attack that Morse had barely time to deliver a straight left hand to the face before he was forced to cover and retreat. The hammering of the great arms, hard as bronze, threatened to smash down his defense.

    Feeling left his forearms. And while a clinch would have given him a breather, grappling was forbidden in the arena. A roar told him that he had retreated beyond the limits of the square, and he side-stepped nimbly to gain the center. Aulus floundered after him, and Morse saw that he had opened up a flowing wound above the eye and on the cheek bone. The Atlantean dashed the blood aside and charged with a thunderous growl, only to run into another straight jab. Morse ducked under a wild swing, and as the gladiator pivoted off balance he was pounded heavily below the heart.

    Aulus’ left eye was closing fast. He bellowed his rage at this agile opponent who fought in so unorthodox a manner. Morse danced in and out with quick, sharp

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    blows, but he did not go untouched. Once a glancing swing had all but paralyzed his shoulder and left arm, and on another occasion the cestus had cut his cheek. He felt the blood dripping down as he countered to the lower ribs and once again got a responsive grunt of pain. Morse’s arms ached from blocking punches, but Aulus’ face was now a gory mask. And yet there was no weakening to the Atlantean’s blows.

    Aulus now stood in the center of the square, revolving like some clumsy turret as Morse moved around him. His unclosed eye glowered red with a venomous determination, and as Morse planted an uppercut squarely on his jaw, the gladiator shook off the blow with a laugh. The man appeared as invincible as an oak.

    The sound from the benches seemed far away, as breaking waves on a distant beach, and the American found himself longing for Queensbury rules and the attention of deft seconds during a breathing spell.

    With a third blow to the ribs Aulus staggered back, mouth open, face distorted, arms lowered. Morse leaped forward to press his attack. And suddenly the gladiator. regained his full strength, his features demoniac with anticipated triumph. Morse knew that he had been lured into the trap against which he had been warned. A smashing blow stung him sideways, and before he could regain his balance another pushed past his guard and caught him over the heart. His lungs failed; the air grew dark; he reeled dizzily. Only the absolute condition of his legs kept him on his feet as he crouched instinctively. Thunder sounded in his ears, and he felt that the end had come.

    But no blows fell. The mist cleared away, and he looked out from under his guard. Aulus was on the ground. The force of the misjudged blow he had meant to end the combat had brought him crashing to the sand. Morse summoned all his reserve and sprang at him like a tiger. The gladiator was rising from his left knee, his right arm extended upward. There was a livid bruise on the ribs where Morse had made his target, and as Aulus straightened to full height the American punched with all his force to this spot. Aulus groaned and dropped his hands. The blow had cracked his ribs, sending the splintered bone inward. Morse’s right hand went home

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    to the jaw, his left to the Adam’s apple.

    The giant tottered. His knees sagged and he confusedly raised one arm to clear the blood from his eyes, now both blinded. Instinctively he tried to protect his head. Morse shifted all his weight to his left foot, and put every ounce of power into a final punch. It caught Aulus between the parting of the ribs, battering the force of its impact through the muscles of the diaphragm.

    Morse caught the look of unfeigned agony on the chopped countenance and stepped back. The mighty bulk wavered, the coordination between brain and nerve and muscle failed, and he crashed to the ground, a palpitating mass.

    Morse stood aside as the arena master hurried up. The air was rent with salvos of applause and cries of consternation and disbelief. The official beckoned to the American. Aulus was writhing in pain as Morse bent over him.

    “It is enough!” he cried. “I am undone. Beaten and blind. Bear me away, Milo. I yield my wreath.”


    CHAPTER IX—THE INITIATION

    Morse was the new idol of the populace. Whenever he appeared, crowds made way for him with cries of admiration; while the maidens, who perpetually wore wreaths of heavy-scented blossoms, cast them before him so that his existence out of doors was almost a continued triumphal procession. And since the games, Rana had increased her attentions. She showered him with gifts and invitations, and all but openly declared herself willing to accept him as lover and husband.

    Morse could admire her from a distance for she was unquestionably a beautiful woman. But his fascination for her was gone; she held no spell for him now. And he avoided her as much as possible. Finally, as the month drew to its close, he spoke to Laidlaw.

    “Look,” he said. “I can’t take much more of this. I have to work at avoiding her. How soon are you going to be ready to leave?”

    Laidlaw looked at him in bewildered surprise. “Leave! I haven’t even begun my work here. Next

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    week is the start of the month of Pasiphae; the month of Demeter follows. I must observe the festivals and their ritual. They may be close to those of three thousand years ago. This is an expedition into the past; you can’t be serious about leaving at this time. I have six months’ work in front of me—a year’s.”

    So enamored was Laidlaw of his subject that he forgot Morse’s appeal. “The only thing that bothers me is the lack of film for the camera. We should have brought a motion picture outfit, Morse. Think of it—tangible proof, the scientific value. Why didn’t we bring one?”

    “I don’t want to interrupt your researches,” said Morse in a tone that secured the scientist’s wandering attention, “but we may have to get away from here in a hurry. You know what Rana’s attitude is. I don’t think I can be diplomatic toward her much longer without insulting her. Our affairs are going to come to a crisis some day soon, and when I break with her there’s going to be trouble.

    “I dodged her last week by staying across the lake, and at that she sent me a letter each day and a jewel which she claims is a vital part of my costume. Rana is as clever as she is beautiful, Laidlaw. Ambitious, too, but she holds nothing for me. She spins a web of circumstance that puts us together, and she may want to make me her consort. But somewhere along the line she’s going to try and do away with Kiron, and if this happens Ru is going to be right there. He’s either going to control her, or failing that he’s going to eliminate her just as she intends to eliminate Kiron.”

    Laidlaw nodded gravely, his work forgotten for the moment.

    “You may be right. If Ru can assert himself while we’re still here, we’re going to find ourselves out on the ledge with the vultures some morning, and there won’t be any rescue party.”

    The scientist went on slowly. “I’ve often wondered how genuine her interest in you really is. In the beginning I thought it was feigned—completely so; that she and Ru were working hand in hand against Kiron and against us as well. Now, I’m not so sure about Rana. You’re too strong of mind for her, and you baffle her. She’s still power-hungry beyond belief, but she can’t

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    conquer you and I believe that this fascinates her.

    “You know Kiron has been anxious to honor us by giving us the full citizenship he promised when we rescued him. Now, I think Rana has come over to this idea as well, while Ru has been quietly working against it all along. You see, if they initiate us to the level of nobles as Kiron intends, it would afford us a little more protection against anything that the old priest might have planned for us. Anyway, I think we have some sort of a conflict growing between Rana and Ru, and you may very well be the cause of it.”

    “Laidlaw, if you can see that much, you can see the problems facing us if we stay here.”

    Laidlaw nodded his head sadly. “You’re right, of course. But I’ve got to have a month for my work. Somehow, you’ve got to smooth things over for that long. Morse, I implore you…”

    Morse had to laugh at the other’s seriousness. “All right, then. One month. It’s not going to be easy. And don’t say anything about our intention to depart. We’ll have to fly at the last moment—with Kiron’s aid if we can get it.”

     

    As the days passed, Rana took up the cause to ennoble Morse and Laidlaw. Since the former had defeated Aulus in the arena, her interest was—as Laidlaw sensed—more genuine. And when she finally, in a public speech, championed the honor due the visitors, Ruts powerful opposition fell silently away with the applause of the populace.

    Morse was to receive the second degree of epoptae, and Laidlaw, by reason of his dwarfed and misshapen legs, was to receive the slightly lesser degree of mystae. (Morse wondered how much was due to his companion’s imperfections and how much was due to Rana’s interest in him.)

    The initiation took place in the underground chambers of the Temple of the Double Ax, dedicated to the sun and moon gods, Minos and Pasiphae. It was midnight on the last day of the month of Minos when Morse and Laidlaw, clad in ceremonial robes, blindfolded, their ears muffled by a light bandage, another across their mouth and nostrils, were escorted by winding ways to

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    the council chamber. Thirty silent forms wearing long-sleeved robes of gray that fell over their feet were grouped about a central figure occupying a throne carved from the rock wall. Oil lamps cast a flickering light upon the mute assembly. The silent figures all wore masks representing jaguars, human skulls, and the heads of great beaked birds.

    The man on the throne was distinguished by a headgear representing a bull. Frescoes dimly showed upon the walls. In the semicircle formed by the initiates stood a glowing brazier supported upon upreared and intertwisting snakes. Incense rose from the green flames of a burning liquid. Morse and Laidlaw were led to a point directly behind it.

    “Neophytes!” The voice, despite its resonance, had a strident quality that assured the Americans that Ru was speaking through a megaphone-like object in his mask. “You have been instructed in your behavior. Courage conquers all things. Fear breeds. weakness. This is the wedding night of Minos, son of Zeus, and god of the sun, and Pasiphae, the all-shining, goddess of the moon, deities of the double ax, founders of Atlantis.”

    As he spoke the altar flame changed first to orange, then to a vivid blue at the mention of the honored names.

    “May you be found worthy in their sight to become as their children. Your sight—” (the bandages were removed from their eyes) “—your hearing and your speech—” (the other mufflings followed) “—have been taken from you to be restored as the trials shall prove you fit. Through darkness, danger, and through death the way shall lead back to light and life. Do not step from the trail or those who lurk close by will seize and destroy you.”

    The light in the brazier died down as the words ceased, flickering to a’ creeping silver flame that suddenly leaped up and vanished, leaving the chamber in stygian darkness. By its last lambent effort the Americans could see that the chamber had emptied itself of other occupants in some mysterious fashion. The frescoes wavered on the solid walls as if they shook with the passing of the initiates. They caught a glimpse of the vacant throne before blackness enveloped them.

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    A liquid substance began to drip—spat, spat—upon the pavement with a regularity that timed their pulses to its beat. The darkness thickened; the air grew oppressive with a salty tang—half scent, half flavor; the subtle essence of newly-spilled blood. There were whisperings about them, inarticulate chuckles, grotesque cacklings, and cold blasts of wind passed over them with the beat of invisible wings.

    Suddenly eyes appeared in the darkness. They glowed weirdly, green and crimson, moved about them at various heights, and finally settled in two immovable rows, baleful and hypnotic. More ghoulish chuckling and laughter, and the eyes began to whirl. Finally, with an animal chorus of gnashing of teeth, scraping of claws, and fearful howls, silence came to the chamber.

    “If we could work anything like that in the States,” whispered Morse in English, “we’d have the Psychological Research Society at our feet.”

    “They’ve been working at it for thousands of years,” replied Laidlaw. “Damned effective.”

    The dark slowly became less intense, the air laden with the delicate fragrance of spring blossoms. Black turned into purple, and purple became gray, and finally they could see the walls in front of them dissolving in whirls of mist.

    Upon a couch lay the exquisite form of a sleeping woman, rounded breasts lifting with her gentle breathing, skin rosy with youth and health. As they gazed, a subtle change occurred. The curves lost their roundness, the flesh shriveled and became blue, the air grew rank with the smell of death.

    Before their eyes the infinitely fair creature was falling away, disintegrating. The face became a skull as the flesh withered. The hair, bleached white, fell out in huge chunks; ribs and pelvis bones stood out in horrible distinction; the chamber reeked with the stench of a house. The bones fell away and crumbled, leaving only a little pile of dust from which a snake writhed away.

    The wall resumed shape behind the gray veil, and a dazzling light enveloped them. From its center a voice sounded:

    “The Eye of Minos witnesses and approves. Behind them another took up the ritual:

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    “It is recorded. Turn and enter.”

    A narrow opening appeared to their vision. They crossed the threshold and a door clanged violently behind them. The room was filled with a tremulous blue radiance. At the farther end stood a statue of a woman wearing a helmet crested with the new moon. Hands were raised above its finely carved head, a twisted snake in each. About the statue’s body was entwined the scaly coils of an enormous serpent, with its head resting upon the shoulder. Dull eyes gleamed like uncut emeralds. A sound of chanting came from beyond the walls:

     

    “To thee, All-Shining One
    Goddess divine!
    Unto thy votaries
    Vouchsafe a sign.
    Let thy snakes twining
    Show us thou livest,
    Show us that Pasiphae
    Still mercy givest
    Shine on thy votaries
    Goddess benign.”

     

    “Serpents?” said Morse, a question in his voice.

    “Pasiphae in her chthonian representation as ‘Goddess of the Underworld,’” came the reply.

    The light brightened with a brilliance that came in waves like the rays of the aurora borealis. In its shimmer the carven snakes seemed to quiver and the eyes of the great serpent grew brighter.

    “Look out, Laidlaw!” cried Morse suddenly. “The brute’s alive!”

    The head of the ophidian raised from the shoulder of the statue and disappeared, to glide out from beneath the arm in a swift undulation, its jaws open, its tongue vibrating. A whisper of movement was heard as scales scraped over pavement.

    The blood of the initiates ran cold as they waited for the reptile’s attack. The obscene slithering was the only sound to be heard in the chamber, and they could only guess at its position.

    “Ru!” snarled Morse.

    Laidlaw kept silent. He had thought from the first

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    glance that the snake was alive, but he believed it had been coiled about the statue in a sluggish state of coma. There was no question of its identity. More than thirty feet in length, it was the most powerful and ill-tempered of all the big serpents, the anaconda.

    Suddenly Morse felt a coil encircle his lower leg in a lightning loop and mount to the thigh, compressing it until it seemed that the bone must break. He set his hands on the writhing, clammy body, trying to reach the head, but encountered only a continually thickening coil. He let out an exclamation and it was echoed by Laidlaw. The anaconda had attacked both Americans at the same time, using Morse as a support on which to base the leverage of its constriction.

    The firm, unyielding body of the snake offered no hold. The coil about Morse’s waist was as thick as his thigh, hard as a hempen cable, resistless, inexorable. His case was desperate, and both men were without weapons. A choking cry came from Laidlaw as Morse strove again to loosen the deadly twist that was slowly squeezing his leg into jelly, at the same time holding him powerless from moving.

    “Laidlaw!” he cried.

    The choking sound changed to a great sob of relief.

    “Ah!” sounded Laidlaw, strength emanating from his voice. “I’ve got him! He had me about the waist. Now then!”

    The long length of the snake whipped into wild action. Morse was thrown violently to the ground, and he felt Laidlaw close beside him. Between them, the infuriated reptile writhed and thrashed, dragging them over the hard stone floor. Laidlaw’s breath came in great gasps as he exerted all his strength. Morse felt the coil about his thigh relax, and dragged at it until he freed himself. He tried to rise, but his leg refused to carry his weight. He half crawled toward Laidlaw.

    “How can I help you?” he cried.

    A grunt answered him. The snake’s body lay across that of his friend, writhing more and more feebly. Laidlaw rolled over on top of it.

    “I’ve choked the hellish thing,” he gasped. “I think it’s dead, but I don’t dare let go of it.”

    A series of dull thuds came to their ears from outside

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    the chamber. The chanting was taken up again:

     

    “Hear us, O Shining One
    Grant our desire.
    Pasiphae! Pasiphae!
    Dread we thy ire
    One to the other
    O Bountiful Mother
    Accept the gifts we bring
    As at thy feet we cling,
    Pasiphae! Pasiphae!
    All-Shining One.”

     

    “I think we were intended to be the gifts,” said Laidlaw. “That could well have been our funeral ode.”

    The flickering radiance was gradually returning, and Morse, now with his own weight on the lower half of the anaconda, saw Laidlaw battering its head, already a shapeless bloody stump, against the stone floor. One loose coil was about his middle, and Morse tugged until it came limply away. The two sat up and looked at each other as Laidlaw flung away the battered head, and Morse kicked at the convulsively twitching mass with his sound leg while he tried to rub the other back to sensibility.

    “Cheerful little trick,” he said angrily. “The snake of the goddess resenting the intrusion of strangers. That would have been the verdict, I suppose. Ru full of regrets and the snake full of us. Ugh! How did you manage to get hold of its neck?”

    “Good luck! The devil has ruined my digestion forever, though.”

    Morse started to laugh, and Laidlaw found himself echoing him. In the reaction to their danger, they laughed half-hysterically until they could force themselves to their feet. The scientist rubbed his stomach. My diaphragm is jellied. How’s your leg?”

    Morse prodded it and winced. “It’s sound, but it’s sore as the devil.”

    “Well, if Ru planned this,” said Laidlaw, “he did a good job. He had an alibi ready.”

    The mystic voice broke into the chamber:

    “Advance, O neophytes!”

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    A section of the wall slid downward and they passed through the opening into natural light, leaving the dying snake behind. At a junction of the low corridor, a gray and shapeless figure with a skull mask stood beckoning to them. Had this proved to be Ru, Morse felt that he could have done away with him then and there. But the voice of this sentinel quickly betrayed the presence as Kiron.

    “The mystae to the right,” he said, “your test has ended. Yours, epoptae, to the left,” adding in a lower tone: “And courage, brother, even in darkness.”

    Laidlaw held back a moment, but Morse urged him on.

    “If they plan to do us harm we can’t escape it,” he said, and took the left-hand passage. It ended almost before it had begun in another gloomy chamber that grew totally dark when the door closed behind his entrance. A voice like that of a ventriloquist, its source indeterminate, accosted him.

    “Now comes the final choice, epoptae. Perhaps it lies with you. Who knows? Perhaps the gods direct. Yet it is on your action that the issue hangs. Gaze and ponder before your body answers to your settled will.”

    With a clang, a door slid back, and a gush of heat surged into the room. A fire glared in a passage beyond the door, pulsing with swift plays of molten orange and vermilion. The portal closed, and a second door revealed four leaping, maneless cat-creatures. Large as full-grown lions, they were skin-clad in ebony velvet, with topaz eyes, crimson mouths, and sabered ivory fangs. The beasts sprang at him and roared in frenzy as a barred gate rose up before them.

    A third exit lifted, and a breath of night air, mingled with flower perfume and the clean smell of the lake, stole into his nostrils. The way lay open up a slight incline to a point where silver moonlight bathed an open causeway. As this was shut out, the voice came to him:

    “Commend the prompting of your will unto the gods. As they judge you, so shall you go scatheless or to your doom.”

    The floor beneath him started to revolve slowly, not enough to disturb his balance, but acquiring speed enough to wipe out any lingering idea he might hold of

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    the location of the respective doors.

    Morse had entered the ordeal in the belief that the initiation was calculated to break the nerves of a superstitious man. The fight with the snake had disturbed his confidence; but his wrath, somewhat calmed by Kiron’s friendly message, was still dominant enough to wish to put a swift end to what he still believed to be a combination of masquerade and optical illusion.

    Without hesitation, he moved to the wall. One hand encountered a projection; the other, sliding over the vertical surface, passed from coolness to heat, slight but distinctly noticeable. He moved along the contour of the chamber until he felt a second knob, and bent, listening intently. Did he hear the faint sound of muffled growls? Morse wondered if the tests might hold real quality.

    Swiftly he sought the third latch, found it, clutched and pulled. It resisted, but then slid readily before a side thrust. Before him rose the incline to the moonlit causeway, and pure air met him as he ran up the rise.

    Gulping the sweet air into his lungs, he reached the causeway. Behind him the egress had closed, and the carven facade of the temple showed in gray and purple silence. Morse crossed the causeway to a balustrade and leaned upon it. The crescent moon faintly outlined the temple on the isle of Sele. Here was the realm of Leola, sister of Rana, and her Dianae.

    A breeze blew off the lake, and suddenly Morse wondered if this beautiful Leola could hold any of the magical enchantment that her island did, there in the moonlight. Below him, a galley with oars supplementing a silvered sail reached silently for a wharf. He straightened from his thoughts, his arms folded on the wide baluster rail, then turned reluctantly to move away. A soft, thudding rush of feet sounded behind him. A cloth was thrown over his head, and the gathered folds pinned his arms to his sides.

    Morse fought against the arms that sought to hold him and lift him from his feet. Coarse oaths came to his ears, sounding dimly through the muffling linen. Then, still struggling, he was lifted from his feet and borne away.

    A voice rang out. It was high pitched and as sweetly

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    clear as the sound of a silver trumpet. His captors paused and set him down.

    “Who are you who dare to profane the bridal night of Pasiphae? Stand, before I turn you into stone!”

    Morse heard the mumbling apologies of the men who had attacked him. The cloth was hastily removed, and he faced his rescuer.

    It was a woman. She was slender and tall, clothed in garments that glittered, one arm raised forcibly. There was something strangely familiar about her face. It was clean-carven, imperious, set like a flower upon a neck that was as round and smooth as a column. Hair, piled high, glinted pale gold in the moonlight. Two eyes burned like azure stars.

    The woman stood on the causeway. Behind her were a score of her fair sex, clad in white garments with ornaments that gleamed as they moved.

    “Who are you?” she asked. “And why does this rabble molest you?”

    The men who had seized him slunk away as Morse answered.

    “I am one of the strangers to Atlantis.” And as he spoke he knew that this was Leola. Her likeness to Rana could not be mistaken. But here was a refinement of feature, a majesty that the queen could not approach.

    “I have no idea who these are who have attacked me,” he continued, “though I might make a guess. The night has not been altogether fortunate for me—until now.”

    She surveyed him with a disdain that was tempered by a half-concealed curiosity.

    “You are the one who conquered Aulus,” she said, “and tonight you became an epoptae. Are you so enamored of Atlantis that you would forsake your own land?”

    “I have never been enamored—until this moment,” he answered truthfully, his eyes upon hers. Did her eyes waver?

    “Your words are idle,” she said.

    “Yet I would thank you for my rescue.”

    “I would not willingly see even a man harmed,” came the reply.

    “Even a man!” Morse repeated the words out loud and smiled. “Still I thank you. And I thank the gods,

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    [paragraph continues]Leola, that I am a man—and that you are a woman.” Again her eyes seemed to waver.

    “I do not read the meaning of your words,” she said, and some of her assurance was gone.

    “They are not hard to understand,” he answered. “But the key lies not in the mind, but in the heart.”

    A knot of men was hurrying toward them, and a voice called his name. It was Laidlaw.

    “Here are my friends,” said Morse. “Again I thank you, Leola. We will meet again.”

    She made no answer save for an uptilt of that haughty head, and stepped backward, still facing him, until her women surrounded her. Only then did Morse turn to greet his friends.

    “Le-o-la!” he said, just above his breath, testing the liquid syllables. “Le-o-la! The name fits her. It is like the murmur of moonlit ripples upon a silver beach.”


    CHAPTER X—THE ISLE OF SELE

    Kiron came in upon the two Americans the next morning shortly after their plunge. Four automatic pistols and belts lay upon the low couch, and he picked up one of them.

    “You expect trouble?” he asked seriously.

    “We are going to start it, Kiron,” answered Morse—”start it at the first hint that the other fellow is even thinking about it.”

    He buckled the belt about his waist. “After this, Laidlaw and I are going to feel a lot safer with these handy, and I’d appreciate it if you would send Maya and Xolo to us for some additional support. I’ve had enough of this sort of thing.”

    He exposed his leg, deep purple and yellow where the anaconda had crushed it.

    “My middle’s in the same shape,” said Laidlaw. “Hereafter I’ve got a special grudge against snakes, including a certain two-legged one.”

    Kiron looked puzzled, and Morse related what had happened in the shrine of Pasiphae and the attempt to capture him afterward.

    “There is no snake about the middle of the statue,”

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    said the king. “It must have been placed there to destroy you.”

    He mused thoughtfully. “Ru might have said that the snake appeared to resist the profanation of the shrine by strangers. But since you passed the ordeal successfully, you have some measure of protection. I don’t think you will be attacked on the street, though I will send your Indians to you.

    “There are strange things working in Atlantis. Unseen politics, disaffection among the soldiers. With no outer enemies to fear, our military is recruited for police duty, though every noble keeps up the practice of arms. Ru and the priests control a force of Indians who have been well trained. It is plain they constitute a menace. There has been grumbling over taxes, which are light enough, and a disposition to break through old rules regarding nobility; almost all the elements of rebellion are slowly fermenting.

    “But these are not your troubles,” he added. “I should not burden you with them. I came to ask you to breakfast with me.”

    “My stomach is in sad condition,” grinned Laidlaw, “but this is a good chance to test it. And one should never discuss politics on an empty stomach.”

    As they ate, Kiron outlined the festivities of the month of Pasiphae. It was the month of planting, the wedding of seeds with the earth—an occasion in which the priestesses of the moon goddess took a prominent part. Many gifts were thrown into the lake to propitiate the god that dwelt beneath the water, and these Kiron expected to be unusually valuable and numerous owing to the gradually increasing warmth of the water. The festivals would end with a joint service in worship of the double-ax deities.

    “Not too many years ago the priests used to sacrifice maidens to Minos,” said Kiron, “and youths to Pasiphae. But this custom is no longer practiced, for which I am thankful. Ru resents this loss and loses no opportunity to prophesy trouble in consequence. But the people are tired of innocent blood being spilled.

    “By the way, Morse,” asked Kiron, “did Leola speak to you?”

    Morse felt his face grow hot. Even as Kiron had

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    been speaking, his mind had been wandering to thoughts of this priestess. He had dreamt of her through the night, and he pondered a little that she had so filled his thoughts. At the same moment Kiron had questioned him, Morse was wondering if he had fallen in love.

    “Yes,” he answered, still embarrassed. “She did speak to me. As a matter of fact she referred to me as ‘even a man,’ as if she was issuing an order to her followers not to tread on worms.”

    “That’s the way she feels about us,” laughed Kiron. “I have a grudge against her myself. She won over the girl who was learning to return my love. Now she is Leola’s first priestess.”

    “Who is she?” asked Laidlaw.

    “Lycida,” returned the king. “A beautiful creature, . and far more human than Leola. We’ll see a good deal of both of them in the next day or so. If I were you,”—he looked warningly at Morse—”I wouldn’t let Rana catch you looking in the direction of her younger sister. She’s loved her a lot more since Leola took her stand against men and went off to Sele.”

     

    Rana welcomed Morse to the stand erected for the royal court upon the palace steps. She did not even acknowledge Laidlaw. Morse managed to conceal his limp, not caring to discuss its origin with her in front of Ru, who inquired after his health with a placid assurance of friendship. .

    “After the festival,” whispered Rana—she had a trick of making the most trivial utterances sound confidential—”I have planned an entertainment at my villa at the southern end of the lake. Cnidus, the poet, has written a drama—’The End of Eros,’ he calls it—that is a satire on our affairs. And we are all going to take part in it. You and Kiron may go hunting the cave beast while we rehearse if you promise not to get hurt.”

    upon leaned toward him languorously, her breath upon his cheek, her bare arm, soft as satin, lightly touching the length of his. Morse felt unusually irritant. His leg throbbed, and he had much the same feeling that a bird has when its feet first stick to a lined twig. He answered shortly, and Rana drew back, half-offended.

    “You are ill-tempered this morning,” she said.

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    [paragraph continues]“One would think you were your friend over there. Look at that sulky brute!”

    Morse could not retain his smile as he glanced at Laidlaw, who was not in the least sulky.

    “That’s better,” breathed Rana; “I had almost begun to hate you.” She shot him a glance that held more than a hint of temper. Morse remembered his promise to Laidlaw and spurred himself to lighter talk, wondering in the meantime how he could escape the threatened visit to the villa.

    The morning was magnificent. At the far end of the lake, twenty-five miles away, the crater was outlined in sharp relief. The water was a deep sapphire. Here and there boats carrying large numbers of spectators came on under sail and oar, straddling like giant water bugs. A ceremonial barge from Sele was midway to the shore, and the sweet voices of the priestesses came faintly to them. The causeway that bordered the lake was strewn ankle deep with flowers, and water bearers passed along refreshing them so that they might render their full fragrance as they were crushed beneath the feet of the procession.

    A blare of trumpets came from the temple steps, and a company of priests in gleaming golden robes made their way to the landing to greet the priestesses of Pasiphae. Ru, after making his courtesies, had disappeared from the royal box.

    The route was lined with spectators of all ages, and shifting colors from their bright-hued garments gave the effect of a flower garden in a breeze. Behind the palace the volcano cast its morning shadow across that quarter of Atlantis, and a fume of vapor issued from its snow cap in irregular puffs.

    Silence fell as the spectators craned their necks. A long fanfare of trumpets ended, and the sound of chanting became more and more pronounced. The procession had started.

    First to appear were a company of children, some of whom sang in shrill, sweet voices. Others played a simple tune upon a double pipe. Older youths and maidens followed, leading with garlands a snow-white bull with gilded horns and hoofs, a wreath about its massive neck—all that remained of the grisly minotaur worship

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    once found in ancient Crete.

    The priest’s guard was headed by a giant Indian, of that strange race who were long servitors to the Atlanteans. Clad in jaguar skins, a crested helmet, and with a chain of gold upon his great chest, he glanced insolently about him. Forewarned by Kiron’s talk at breakfast, Morse detected an arrogance, a swagger, dominating the entire bodyguard, and he believed that rebellion was contained here only by the prospect of license to come.

    Ru rode in their center in an open litter, his head shaded by a heavily fringed canopy held by four slaves. Behind him marched a column of priests, carrying for a standard the emblem of the double ax. More of the Indian bodyguard appeared, with sullen jaguars held in check by short bronze chains. The front ranks of the spectators shrank back until a body of gladiators paraded before them. Among them was Aulus, who cast a malevolent glare at Morse as he passed.

    Athletes of both sexes walked with the bulls of the arena. A break in the procession was closed by maidens strewing white-petaled, fresh flowers, and others carrying wicker cages from which they released white doves, emblems of Pasiphae. The Americans had an unpleasant reminder as a dozen girls marched by with serpents twining about their arms and throats and white bodies. But these snakes were boars, none over ten feet in length, and mild-dispositioned pets of the temple.

    A hundred priestesses, dark hair bound with fillets of silver to uphold a crescent-moon disk, sleeveless garments shot with the same metal, swung by disdainfully, chanting as they went. Morse barely noticed them, waiting for the approach of the high priestess. He sat erect, his face alight, his eagerness unconcealed. Rana leaned back, watching him intently, as if suddenly suspicious of his interest. Kiron, too, was now alert, shaken from the usual blasé pose which he wore in public.

    She came at last, abreast with two other litters of ivory on which her lieutenants reclined. Above them were silken awnings of azure, studded with silver stars. A single priestess dared a swift, shy glance at the court, then turned away as Kiron stirred in his seat.

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    Leola lay indifferent to the crowd, her face as serene as the full moon, the exquisite outline of her form revealed by her clinging drapery. One bare, rounded arm lay so that the taper fingers drooped over the edge of the litter, one arched, silver-sandaled foot peeping from the brocaded hem of her robe.

    There was confusion among the gladiators. Two of the bulls were out of control, and the procession halted. Irresistibly attracted, Morse gazed at Leola, his heart in his eyes. Slowly under his gaze the high priestess turned her head toward him as golden poppies turn toward the sun. The white lids—he could trace the tiny blue veins upon them—lifted, and her dark eyes looked into his. An invisible bridge was formed. Morse felt his spirit stealing out upon it, and knew that hers had come to meet it. A rosy blush transfused her face, the blush spreading to her neck and flooding the ivory of her army to the fingertips, like Pygmalion’s marble Galatea slowly coming to life under the sculptor’s compelling love.

    Trumpets sounded and the procession resumed its march. Leola’s litter passed. The connection established by their glances snapped as an electric current dies with the turn of a switch, and Morse gave an involuntary sigh that released the breath he had been holding in.

    Beside him, he became suddenly conscious of Rana’s presence; he turned. The queen’s face was sphinxlike, and the spots of rouge she affected stood out against her pallor like crimson bruises. Her eyes were as hard and glittering as those of the anaconda at the shrine.

    “So,” she spoke slowly, picking her words, “you and. my sister seem attracted by each other! It is strange, indeed, for she has disavowed men both by preference and by oath. She may change one, but do not tempt her to break the other. It would mean death for both of you—unless—”

    She stopped speaking, her hands shaking like a wintry leaf, her voice trembling! “You have seen her before?” she almost hissed.

    Morse answered her quietly, wondering at his own calmness.

    “She rescued me last night when some of your

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    [paragraph continues]Atlantean cutthroats set upon me. I suspect I have her to thank for my life.”

    “Ah!” Rana relaxed, and some of the cruelty left her eyes, though suspicion still lurked in their depths. “Who were these men?”

    “They came at me swiftly,” he replied, “and later they slunk quietly into the shadows. They were Indians, but not slaves. They wore swords.”

    Rana’s brows met, and she compressed her lips. “They shall be punished,” she said aloud; and to herself: “And you, my sister, shall be watched.”

    The court rose after the procession had passed, making their way, first by litter and then by boats, to a great float roofed with silken curtains. Here they feasted and watched the ceremony of propitiation. Ru and his priests descended the water stairs of the temple, and as the men chanted, cast objects into the water that glittered as they whirled and shot out colored sparks from the gems that incrusted them. Then they ranged themselves on either side, as Leola and her attendants repeated the action. The populace lined the balustrade, waiting for a signal for their share in the sacrifice.

    It came with a blast of trumpets, and a shower of ornaments rained into the lake. The trumpets were repeated, and at each blast gold and gems broke the water’s surface. Kiron tossed in a miniature replica of the double ax, but Morse noticed that the nobles cast their share not overliberally.

    “It is all a great waste,” said Rana, as she slipped a magnificent bracelet from her wrist. Still, it satisfies the people and keeps the artificers busy. You, too, must sacrifice, now that you are a noble of Atlantis.”

    “I have nothing valuable but what you have given me,” said Morse. He spoke as a matter of fact, but Rana smiled and laid her hand upon his arm with a lingering pressure.

    “That was a courtier’s speech,” she said. “Give me that fibula.”

    He took the golden ornament that was strangely like an elaborate safety pin from his mantle and handed it to her. She plucked a silver cord from the fringe of her rainbow-plaided girdle and tied the pin to her bracelet, then turned and tossed the two offerings into the air

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    together. The knot slipped, and the offerings fell apart before they reached the water. There was an involuntary silence among the nobles, and Kiron smiled. Rana shot him a murderous look, her face distorted like that of Medusa.

    “Poseidon refuses your combination, cousin,” mocked Kiron. “The omens are not favorable.”

    “I hate you!” she hissed. Kiron only laughed, and Rana bent an inscrutable look upon Morse. There was tragedy here, and apprehension, and a purpose that he could not quite understand.

    “The ceremonial is over,” she said abruptly. “It is useless to wait longer. Let us return to the palace.”

    She rose petulantly, summoning the boats, but she did not ask him to join her for the return. With open relief, Morse took a seat beside Laidlaw.

    The conclusion of the ritual was a signal for the crowd to depart. This was done in a confusion of oars and sails that produced much laughter and shouting. Somehow, a lane was cleared for the ceremonial barge of the high priestess of Pasiphae, a cumbersome, top-heavy craft with a shrine built high upon its stern. It was towed by ropes from two galleys, rowed by lesser priestesses and neophytes.

    A sudden wind blew from the cliffs and sent the cluster of boats into a hopeless entanglement. Laughter was replaced by cries of consternation. Morse saw that the royal float had been torn from its moorings, and, impelled by the strong wind upon its awnings and curtains, it bore down on the overladen boats.

    The float was high out of water, and heavily built; it was a formidable engine of destruction as it drove before the fury of this sudden gale. Women and children screamed, and men fought hard to clear their boats from its path. It smashed into an open shallop, driving the craft beneath the water as its occupants were dragged aboard a larger vessel. A second float was destroyed, and the float now threatened the barge of the priestesses.

    The oarswomen towing the barge faltered in their stroke, undecided as to a course of action. Morse, recognizing the frail construction of the barge, urged his rowers forward. In the face of imminent danger,

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    [paragraph continues]Leola remained calm, but below her women huddled together in fear. The heavy float crashed into the stern of the barge, and the shrine, insecurely attached, first rocked and then toppled into the water amid the shrieks of the onlookers.

    Leola moved suddenly as the platform tottered, springing to clear herself. As she reached the water, weighted down as she was by her heavy, silvered robes and ritual ornaments, she fought to swim away from the wreck, but the supports of the silken awning struck her and she sank below the surface.

    A score of boats raced to the rescue of the high priestess, and the one which carried Morse and Laidlaw was as close as any. Morse flung off his outer garment and dived into the water. An oar struck him a glancing blow on the side of his head as he leaped, but it did not deter him. He surfaced, wiped the mingled blood and water from his eyes, and sought his direction.

    The blue-and-silver awning floated thirty feet away, and there beyond it he made out a gleam of silver tissue And the clutching fingers of a hand that barely showed above the surface; then disappeared. Morse pushed himself through the water with frantic strokes, and, nearing the point where he had glimpsed the hand, he dove. Below him he saw a confused mass of garments outspread in the current, and streaming from them a mass of golden hair. He reached for the hair, seized it finally, and struggled upward. His lungs seemed about to burst before he broke the surface into the world of bright sunlight. For half a minute there was silence about him, and then a roar of excited cheers.

    Morse turned on his back, paddling with his legs and one hand, letting go of the girl’s hair and managing to throw his free arm about her shoulders. Leola’s body, heavy with the soaked robes, dragged down, but her head was securely on his shoulder. Her face, pale as the petals of a water lily, dark eyes closed, lay turned toward his chest.

    Laidlaw suddenly loomed above the couple, anchored squarely in the stern of the boat. A moment later, his powerful arms gathered in the limp form of Leola, and Morse was pulled over the side by two oarsmen.

    “Row to the float!” Morse ordered gaspingly, as he

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    fought for his breath. The sudden gale was over, and the big platform that had caused the damage had been secured. Now it swung on its broken cable, held by men in boats who had come up too late for the rescue.

    Morse stepped onto the float and took Leola from Laidlaw’s arms, laying her gently on the rugs and cushions that had been provided for the royal party. He knelt over her. There were no visible bruises. The support had struck the mass of her hair, tearing it from its combs and fastenings, but the thick pad of it had caused the blow to stun and not injure her. And her insensibility had prevented her from swallowing a dangerous amount of water.

    As Morse knelt down, the blood from his scalp wound dropped upon her robe. He gently raised the ivory arms above her head and lowered them again to promote respiration. After a dozen motions, he was rewarded by a quiver of her eyelids and the slow, perceptible heave of her breast. Someone handed him a crystal flask, and he dropped a little of the pungent liquid between her slightly parted lips that disclosed the even, pearly teeth. Her eyes opened and gazed into his, blankly at first, before the light suddenly shone in them. She sighed.

    Morse thought he distinguished some syllables and bent lower. He was not mistaken. It was his name that she murmured for a second time—not the harsh surname—but his first name, softened by the Greek tongue to “Stan-na-li.” Then her eyes closed as he whispered her name in return. A faint tinge of rose appeared in her cheeks.

    A group of protesting priestesses surrounded them. Two of them knelt, and Morse remembered one as the girl who had glanced up at Kiron from her litter. She pillowed Leola’s head upon her lap and attempted to make her comfortable. Morse was surprised at the angry voices and glances that he drew, and allowed Laidlaw to draw him to one side where Kiron spoke to him.

    “Come into my boat, both of you. You have done all you can; at least, all they’ll let you do.”

    The barge had sunk. The priestesses had been taken in by the boats that had towed them, and they were now

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    on the float seeking to shield their high priestess from the gaze of men.

    “They seem to be angry that you saved her life,” said Laidlaw, helping Morse bind a strip of linen about his head.

    Kiron chuckled.

    “They are,” he said. “You have profaned the person of Pasiphae’s representative. They will have- to hold votive ceremonies for a month to wipe out the ignominy of the touch of a man. I wish I’d had your chance, though,” he added ruefully.

    “With Leola?” asked Laidlaw.

    “Not with Leola,” admitted the king. And he went on: “Rana looks furious. I watched her during the rescue and I think she sensed your anxiety. If I were you, I’d make that wound of yours an excuse for staying away from the banquet tonight. Otherwise the praise that you are bound to receive from those who do not share the priestesses’ view of profanation is going to provoke Rana into a display of temper. You’re not hurt are you?”

    “Nothing but a scrape,” replied Morse. “Sorry if I called down the wrath of Pasiphae.”

    But he did not look very unhappy as he said it, and Kiron rallied him.

    “Leola didn’t raise any objection when she revived,” he said with a smile.

    Morse grinned in reply. “I’ll send my excuses to Rana. Laidlaw, will you take them?”

    Laidlaw grunted. “You need a nurse,” he said.

     

    Later, an hour after Laidlaw had departed for the banquet, Morse rose suddenly from the lounge on which he had been lying. Strange thoughts had been running through his mind—thoughts of Leola. Since their meeting, his nature seemed to have changed, developed into a condition that left him feverish and uncertain. He had never been in love; he avoided it; he had exposed himself little to its conditions. Occasionally, when he was in New York after wanderings in little-known lands, he would find it necessary to attend some elaborate function of relatives or family friends. But here he would remain the silent, almost unseen

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    guest, lurking in some out-of-the-way corner and dreaming of his next exploration—much to the chagrin of many of the women whose main objective seemed to be “seeing Stanley married and securely tied down.”

    Morse knew that he was not cut out for such a life, that he was out of place in the society that bred him. But in Le-ol-a, priestess of Pasiphae, there was much to lure him. Le-ol-a, mentally alert, throwing out a challenge to men that, failing her standard, she would have none of; blessed with a beauty that was flawlessly alien to the women he knew; possessing an element of the very mystery that drew him irresistibly, time and again, to the unexplored and unknown. Leola…

    From the first moment of meeting he had sensed the magic, the electricity between them. Now he knew what he had not seen before, hidden as it had been by this new feeling: that Leola must become his mate … jungle or civilization, it made no difference. And he knew, too, that he had pierced the armor of her reserve. Her eyes, the flush on her cheeks, the murmur of his name upon her lips; they told him.

    But Morse did not blind himself. Rana was jealous. Leola was a priestess with vows that excluded men from her life. Love for him would expose her to a scorn—perhaps more—from the priestesses of Sele, and perhaps the virulence of Ru. Yet, if she loved him? His soul kindled at the thought. He loved her. She was the mystery that he had sought unknowingly over all the world. He would win her.

    And Kiron would aid him. The king, beneath his practiced indifference, was a man, and he hid a passion for another priestess of that woman’s isle. They would flee Atlantis, its intrigues and threat of revolution.

    Morse’s thoughts could not wait. Before him was a night of freedom. Unseen, he could slip across to the isle of Sele, forbidden though it was to men, and confront Leola in the very shrine of Pasiphae, if that were necessary.

    He dressed himself with scrupulous care and lingered before the metal mirror in a fashion that would have been laughable to the Morse of a day before.

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    [paragraph continues]It had been only twenty-four hours since he had first seen her. Since then she had looked at him with eyes that hinted at understanding and spoken with lips that had betrayed her.

    He called Maya and Xolo and cautioned them to tell any inquirers that he was asleep—that he could not be disturbed. These bronzed watchmen could be relied upon in case a message came from Rana. Then he slipped away toward the water stairs.

    The night was brilliant, the deserted causeway illuminated by moon and stars. The nobles were at the palace fete; the populace, tired with the day’s excitement, in their homes.

    Kiron had given him the key to a bronze lock that chained a light boat, and Morse stepped into it. He took up the strange, square-bladed oars and rowed the shallop swiftly from the shore, sending wavelets back along the calm surface. As the boat left the landing, two forms, clad in the tawny kilts of the priest’s guard, rose from the shadow and slipped away in the direction of the palace.

    Morse turned his head and saw the isle of Sele, its temple columns white beneath the moon. A bluish ray, made more conspicuous by the smoke that curled in the spreading shaft of light, lifted from behind the pillars. The lake was destitute of other craft, and an almost invisible mist hung over it in patches. Morse ran his hand through the water and was startled at the temperature. It had been warm when he rescued Leola, but now it seemed to be almost the temperature of blood.

    As he approached the island, the sound of singing came to his ears. It was the chant of women’s voices in a simple, pleasing harmony carried to him on the breeze. He faced the city, gray against the background of trees and cliff. The snowy cone of the volcano appeared silver, and from it came great puffs of cloud, Purple-bodied, laced at the edges by the moonlight. Morse noticed that they were on the increase from the morning.

    Soon he was in the shadow of the isle. The water was deep close up to the steep and rocky shore which was thickly set with tall trees and a profusion of palms

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    and semi-tropical undergrowth. Flowers grew everywhere—on the ground—amid the shrubbery, in the treetops, and between them the vivid blossoms of orchids swung free, hanging from branches or trailing along the lianas.

    Morse avoided the main landing, and paddled along easily, looking for a place to step ashore. The chanting came faintly through the trees, and above them the blue, vaporous ray showed ominously. He was aware of the danger of being discovered on the sacred island, and remembered the anger of the priestesses after his rescue of Leola. These women were trained in the use of arms, Kiron had said, and boasted of their ability to equal man in all athletic pursuits. Morse was inclined to believe in their capability. Yet, he reflected, they had screamed and shown signs of indecision in their alarm at the float. Perhaps they were unable to banish all feminine attributes.

    A long, narrow cove appeared, and he headed into it silently. At its extreme the surface was covered with enormous circular leaves, the size of a table-top, among which floated huge, pink water lilies. Morse stepped ashore to a velvety turf, secured the boat, and moved through a wood in the direction of the singing. The trees were thick, and it took him a long time to make his way through the dense underbrush in the extreme darkness. Finally he broke through, and only by gripping some stout creepers did he hold himself back from a fall that would have meant instant discovery.

    Morse had reached the rim of a grassy bowl that sloped before him in a sharp incline toward an oval of level ground at its center. The grass in the bowl was starred with gorgeous, night-blooming flowers. At one end of the oval twelve exquisitely carved columns were set in a circle. They were unroofed and unconnected and fashioned so skillfully and elaborately that they seemed to be shafts of magical growth, rather than pillars of solid stone. In the center of their circle stood an altar upon which burned the flame that formed the blue ray. Two priestesses stood beside it, one pouring oil occasionally into the reservoir that fed the flame, while the other from time to time cast into it a powder that produced the color and gave out a resinous

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    pungent perfume.

    In the open space before the shrine, a figure, clad only in a diaphanous robe, postured within a group of priestesses who lay motionless on the ground, their vestments covering them in filmy folds. Surrounding them in double ranks were the singers, waving long branches of palm in rhythm to their chant. The sound of strings and notes of piping arose from somewhere in their midst.

    Brilliant moonlight illumined the scene almost as vividly as by day, yet invested it with a mystery that caused it to seem unreal, the vision of a dream.

    Crouched in the thicket, his gaze fixed on the center figure whose limbs moved with exquisite grace, Morse listened to the words of the song:

     

    “Mother of Life and Love,
    Thou the All Giving
    Shine on us from above
    Our faults forgiving.
    Thou who divinest
    All our desires;
    Note, as thou shinest,
    Thy altar fires.
    Virgin and cold as we,
    In emulation
    Strive we to copy thee
    With adoration.
    Thy beams, descending,
    Enter our hearts;
    Pour prayers ascending
    Mount on our darts.
    Hear us, O Pasiphae
    Being divine!
    Smile on us, Pasiphae
    Shine, goddess, shine!”

     

    The chant ended, and the prostrate votaries arose. With arms aloft, they wove in and out the measures of a stately dance about their high priestess who stood in an attitude of appeal. Her arms were extended to the moon, its beams full upon her face, subduing the pale gold of her hair to frosted silver. Faster and faster

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    moved the dancers, their garments streaming with the pace until they formed a continuous, swiftly moving chain of shimmering silk, lowering their arms to shoulder level and linking fingers, while their naked feet seemed hardly to touch the ground.

    The motion was reversed, the steps slackened, and the chain broke into separate links, each with a silent, motionless figure of supplication. The palm branches were raised moonward. The altar attendants left their fire and advanced toward Leola. From one of them she took a bow, and from the other four arrows. Impaled upon the latter, close to the points, were strips of papyrus. Leola bent the bow, and the first shaft sped upward, glittering as it curved in a graceful arc to fall beyond the rim of the basin among the trees.

    The high priestess turned as she loosed one of the prayer-bearing messengers to each quarter of the heavens. The last arrow dropped within a few feet of Morse, its head buried in the turf. He reached out cautiously, secured it, and placed it within the folds of his chiton.

    The altar fire was dying down. The singers and musicians had formed ranks and marched toward a path that led through the forest to their temple. The dancers followed. Only Leola remained.

    When the oval was deserted, she moved slowly toward the shrine and knelt beside the altar. The flame fluttered and vanished. The high priestess regained her feet, passed her hands across her brows, then raised them toward the moon. Morse caught the sound of a faint sigh. The procession had disappeared. The words of the chant to which they marched were scarcely audible:

     

    “Smile on us, Pasiphae!
    Shine, goddess, shine!”

     

    He cupped his hands and called softly but distinctly. “Le-ol-a!”

    The high priestess started, set a swift hand to her heart, and looked toward him as he repeated her name. He stepped free of the thicket and advanced down the slope toward the shrine. She came toward him, her

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    arms motioning him away.

    “Go back!” she cried. “You must not be seen-here. It means death. Go back!”

    Morse’s heart gave a sudden leap. She did not want him discovered. She wanted to shield him, high priestess though she was.

    “I will not go back unless you come with me,” he said simply.

    “With you—where?” she answered, a little wildly.

    “To the edge of the forest, where your last arrow fell at my feet.”

    “Where my last arrow fell?” she repeated slowly, a strange look of awe upon her face.

    “Yes,” he insisted. “Come!”

    He held out his hand, and she slipped her cool fingers into it unresistingly. Instantly he thrilled to her touch, and knew that she shared the emotion.

    At the fringe of the thicket she paused and attempted to withdraw her hand.

    “I must not, I will not!” she cried. “What magic have you wrought on me, O stranger?”

    “Not a stranger, but ‘Stan-na-li,’” he said. The moonlight could not efface the rosy color that stole into her face. “As for the magic, it was not I who used it; it was you, Leola.”

    “I?”

    “You. For never until now did I know for what I have been seeking. As you have lived without need of man, Leola, so did I live without need of woman—until I met you. Then, as the seed breaks through the dark earth and bears a blossom, my spirit flowered. But the flower blooms only for you.”

    “You must not talk to me this way,” she said. “I spoke to you—I came this far with you only to repay the life you saved this afternoon.”

    “Only for that, Leola? Swear to me that it was for that reason alone, and I will believe you and go.” He forced her to meet his gaze.

    “You are not kind,” she murmured.

    “Listen,” said Morse. “I heard the words of the chant to Pasiphae.”

    She drew back with a gleam of anger in her eyes. “You dared—”

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    “I dared,” he answered quietly. “And you know why I dared, Leola. It was not to witness forbidden rites. But I heard the last of the singing. You asked the moon goddess to receive the prayers impaled upon your darts. You believe that she can answer them?”

    “Surely.”

    He took the arrow from his robe and read the linear script inscribed upon the papyrus:

    “Grant, O Pasiphae, the dearest wish of our hearts.”

    “It fell at my feet,” he said. “Your hand guided its upward flight, but surely the goddess directed its descent. Am I not the answer?”

    He had dared a great deal, and resentment flamed in her glance. Then it softened.

    “I do not know why I stay here talking with you,” she said. “My vows—”

    The moonlight faded. Clouds formed from the vapors of the volcano were being driven across the face of the planet by a breeze which was beginning to stir the tree tops in back of them.

    “Look!” said Morse. “Pasiphae is mighty, but Eros conquers her and veils her face. Love has come to both of us, Leola. It spoke from our eyes as they met when the procession halted. Was it for nothing that you came ashore last night as I was being captured, for nothing that I found you in the waters of the lake and rescued you? It was the will of the gods, Leola. Fate mocks at vows, except the ones she prompts; and Fate vowed you and I to each other long ago when she willed that we should meet, though half the world divided us.”

    A heavy mass of vapor completely shrouded the moon and chased the watchful shadows. Morse placed his arms about her and drew her to him. For a moment she resisted, then suddenly accepted the embrace. Her face was lifted slowly to his, as if fighting against surrender. He set his palm against the masses of her hair and bent his lips to her. They were tremulous, but warm with life, and met his in a kiss that joined them irrevocably.

    Men broke through the undergrowth, seized Morse from behind, and tore Leola from his arms. Her hair

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    caught upon a trailing vine and showered down in a rain of pale gold as the moon’s disk cleared. Morse struggled in silence as more men flung themselves upon him, but Leola shook off the lighter grasp of the two that held her.

    “How dare you!” she gasped. “How dare you! One cry and my followers will come and slay you for your profanation!”

    A man took a step from the band. He was bearded and dressed in priestly vestments. Morse recognized him as one of Ru’s advisers.

    “You have no followers, Leola,” he said sternly. “It is you who have profaned your own shrine. Do you think the priestesses of Pasiphae will obey one who has forsworn her vows and brought the worship of the goddess into disrepute?”

    Leola was silenced. Rude hands were clapped across Morse’s mouth before he could prevent it. The next moment he was trussed and helpless, and being carried to the cove where he had landed. Beside his shallop was a galley manned by slaves. He was tossed into its stern like a bundle, and the next moment Leola, also bound and gagged, was laid beside him.

    Morse was sick at the thought of what he had brought upon the woman he loved, and he twisted until the hide strips sank into his flesh. His arm rested against Leola’s, and her fingers interlaced themselves in his with a pressure that was forgiveness perhaps, perhaps love.

    The galley was poled out of the cove, and under lusty strokes raced toward the mainland. As Morse lay there, the wind lifted a fragrant tress of Leola’s hair, and it fell across his face like a caress. He touched it with his lips.

    The boat glided against the landing, and the prisoners were lifted out silently and carried up the water stairs. Morse saw the cone of the volcano lifting its peak against the stars, its hoary crest gleaming frostily. The puffs of vapor had turned into an uninterrupted flow of smoke that funneled out to a dense mass, part of which streamed leeward like a dusty, pointing finger. The lower part of the cloud was tinged with a lurid, pulsating glow.


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    CHAPTER XI—THE JUDGMENT OF RU

    The palace festival hall was a blaze of light as the prisoners were ushered in. Its tables were arranged in a wide U, and the diners had apparently rearranged their places in expectation of something to come. Ru sat by the side of Rana, and back of them were ranged the priests of Minos. The guard was heavily disposed inside the door.

    Morse looked around, first for Kiron and then for Laidlaw, but both men were absent.

    Morse and Leola had been placed upon their feet outside the entrance, their lower bonds loosened in order that they might walk, and then forced into the dining hall by their captors. Rana regarded them with the eyes of a basilisk, and Ru with more complacency but none the less assurance.

    “So, my sister,” said Rana fiercely, “it seems that you are more human than we thought. You—the woman who styled the other sex stupid—have succumbed to the seduction of a stranger.”

    Leola surveyed the queen calmly, as if she had not spoken, and Ru took up the denunciation.

    “Priestess of Pasiphae, you are forsworn,” he said, and the nobles about the tables craned their necks to listen. “The fire mountain shows the anger of the gods. The lake itself is an emblem of their growing wrath. We have consulted the oracles with anxious questionings, and they have answered.”

    In the silence that fell upon the hall as Ru paused, the heavy breathing of the audience betrayed their fear and superstition. Ru looked at them with the air of an animal trainer who had been doubtful whether his performers had forgotten their tricks, but now he knew that they were held well in hand.

    “The oracle has said: ‘From fire and water was Atlantis born. When fire and water mingle, then the beginning shall be the end. Watch carefully, lest destruction come from without. Desert not the gods, lest in time of peril they in turn desert you.’

    “‘When fire and water mingle!’ The lake will soon begin to boil unless the danger can be averted. Vapor hangs over it tonight—vapor born of the mingling of

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    the elements. ‘Watch carefully, lest destruction come from without.’ Within our midst, in the very center of our age-old worship of the eternal gods—Leola has been unfaithful to her vows, a priestess who has flouted the gods and made a mockery of them before their own altars!”

    A muttering broke out along the line of tables. Rana alone said nothing, but she bent a venomous gaze upon her sister who looked through her as if she had not been present.

    “From the outside have come strangers with talk of peoples who are so much more powerful than Atlantis. If they are so great and wise, why do they come to spy upon us? Why are they not content to remain in their own land as we are in Atlantis? Yet, we would have treated them courteously, but they have conspired with this recreant priestess to pollute our sacred shrines. Their penalty must be death!”

    The mutterings grew louder, but under Ru’s piercing stare no one dared show signs of dissent.

    “And simple death cannot atone for, nor avert, the gathering displeasure of the gods. Sacrifice alone will appease them!”

    A slight tremor rocked the building, and the lamps swung on the chains that supported them. Ru’s eyes blazed with triumph.

    “See!” he cried. “The gods answer and accept!”

    The mutterings changed to audible exclamations of awe and wonder. Into the faces of the nobles, men and women alike, crept the look that they had worn in the amphitheater. Their eyes hardened and their mouths grew cruel. There had been no human sacrifices in Atlantis for some time; it would be a rare spectacle.

    “The false priestess shall stand upon the Spot of Sacrifice while Re touches with his shining finger the rays of his emblem,” said Ru. “As for the stranger, let him learn the embrace of the Bull of Minos.”

    Morse, wondering what horrors might lie in the fate decreed for Leola, dimly sensed what his own would be. He knew the ancient torture of the Minoans described in the frescoes of Cnossus, where strangers were “presented” to the bull, shut up within the belly of a brazen image made red-hot to receive them. Doomed

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    and without hope as he believed them, strangely, death seemed far away, unfathomable. His mind was misty, and idly, without feeling, he wondered what they would do to Laidlaw, and if the scientist had already been condemned.

    Dimly he heard the thrill, almost the pleasure, in the tones of the nobles as they repeated: “The Bull of Minos!”

    He turned to Leola, and her eyes held an open avowal of love before they saddened to farewell.

    “Forgive me,” he said hoarsely. The mist was clearing from his mind as the hands of the guards took hold of him.

    “There is nothing to forgive,” Leola answered quietly. “You have given me love, and that is more than life!”

    “Silence, you wanton!” It was the shrill voice of Rana, cracking in its malignity and unsuppressed anger. The queen had risen, and her face was convulsed with a deadly hatred. Ru laid a restraining hand upon her arm.

    Leola smiled. “Yours is a hollow victory, my sister. I win far more than I lose, and you lose what you could never have won.”

    Rana snatched a sharp-cutting dagger from the table and threw it with all her strength and fury. Hate thwarted her aim, and the blade sank into the shoulder of a guard who stood close by.

    Ru motioned the captives away.

    There was a sudden rush of sandaled feet, and the hall was filled with the indignant priestesses of Pasiphae. Their heads were topped with crested helmets, their waists girdled with swords. Some carried long shields that covered their bodies and bore spears, while the remainder were armed with bows and arrows. They surrounded Leola, the feathered shafts threatening Rana and Ru. The guards fell back sullenly; the determination of these women warriors was not to be held lightly.

    One of the two priestesses who had been carried abreast of Leola in the afternoon procession—it was not the girl who had glanced at Kiron—advanced halfway the length of the tables and addressed Ru.

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    “By what right,” she demanded, in a tone of arrogance and anger, “do your guards seize the person of our high priestess upon the isle of Sele, within the holy borders of the shrine?”

    Ru answered evenly:

    “The priests of Minos have always held the right of entry upon Sele. But wait—” he cried, as the priestess started to bring up her spear. “Hear me out. We followed in the footsteps of this stranger, believing that he intended to violate the sacred precincts of the isle to keep a tryst with Leola.”

    There was a movement of disbelief, of repulsion, among the priestesses, and their gaze fastened on Leola’s face.

    “We found her,” continued Ru, “in his embrace. She cannot deny it. Ask her,” he cried, as the priestesses protested in indignation.

    The spokeswoman turned to Leola, half-fearfully. The unasked question was in her silent glance.

    “It is true,” the high priestess admitted calmly.

    As swiftly as waves retreat from a sloping beach, the priestesses of Pasiphae drew back from Leola as a thing abhorred, whose touch would befoul them. Only one remained close to her; it was the one whom Kiron had called Lycida. She hesitated for a moment as the others moved away sullenly. Then she stepped to Leola’s side, lifting her head fearlessly, and checked the high priestess before she could speak.

    “Then I, too,” she said, looking scornfully at her fellows, “abjure my vows. My respect for her is stronger than my devotion to Pasiphae. The vows of friendship to flesh and blood are stronger than those to a goddess in the souls of whose followers humanity is as lifeless as the flame that died last night upon the altar of the shrine.”

    Her voice rang out fearlessly, and her dark eyes flashed.

    “So be it,” said Ru grimly. “You have cast your lot with flesh and blood, and your fate is entwined with the fate of Leola. The gods will appreciate another offering. Tomorrow, at dawn, you may have cause for regret when you face an offended Pasiphae at the entrance of the underworld.”

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    Lycida shivered, but stood as straight as an arrow.

    “We will give them into your keeping,” continued Ru to the priestesses. “We will await you in the Hall of Sacrifice an hour before sunrise.”

    It was a shrewd move that allied the irate votaries of Pasiphae with him in the judgment that he had declared. He had no wish to offend them at the present. There was time enough for that later on.

    The first priestess, whose eyes already held a look of satisfied ambition, hesitated for only a moment. At a sign from her, the armed priestesses closed in about Leola and her companion and led them from the hall.

    The sound of their departure had barely died away when there was a noise of confusion in the antechamber. The clang of a shield, the quick clatter of weapons, and the imperious voice of Kiron ordered the guards to stand aside.

    A little phalanx of nobles entered, swords in hand. They were armored in helmets, breastplates, and greaves, and their sword arms were protected from wrist to elbow by plates of bronze. With them were the personal attendants of the young king, the Indians Maya and Xolo who flanked Laidlaw, and Kiron himself. The scientist and the two Indians held rifles. Thrusting the guards aside, they surrounded Morse, their shields welded into an unbreakable barrier.

    “This time, Ru, you have usurped your prerogatives,” said Kiron. “This man and this”—he indicated Morse and Laidlaw—”can hardly be called strangers. On the contrary, they are citizens and nobles of Atlantis, members of the Brotherhood of Kol, epoptae and mystae of the ritual over which you presided. They can be judged only by the will of the people.”

    Ru’s face grew scarlet, and the veins on his forehead stood out as if he had been lashed.

    “This we will not countenance!” he shrieked. “Our shrines have been profaned. Their lives are forfeit. Be careful that you do not involve yourself!”

    He struck a gong that hung upon a tripod close by him. Above its sound broke a heavy detonation, and again the palace shook to its foundations.

    “Listen to the voice of Minos,” cried Ru. “Atlantis

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    is shaken. We lie in the hollow of his palm. Beware or he will close it and crush us.”

    In answer to the sound of the gong, a company of guards appeared behind Ru to strengthen his position. Consternation reigned among the feasters. The violence of the tremor and the ferocity of Ru’s speech frightened them, and the priest was quick to recognize this. The terror of the moment had invested him with all the ancient powers of his office.

    “Seize them!” he cried, and the guards rushed at the little force who stood firm to the attack, outnumbered though they were. A clash of bronze upon bronze sounded as Kiron and his men fiercely resisted the crush of men who sought to cut them down by shear weight of numbers.

    Morse and Laidlaw, joined by Maya and Xolo, forced their way into the front ranks, and opened fire, the first use of firearms that the Atlanteans had ever witnessed. The noise of the rifles and automatics was almost lost in the fierce combat, but Ru’s guards saw the spitting fire and shrank back before the stream of lead that smashed through flesh and bone and left a dozen of their number on the floor.

    Morse caught a glimpse of the head and shoulders of Ru behind the mass of guards, and he fired without taking aim. The bullet smashed against the golden headpiece that the high priest wore and sent it banging to the floor. Ru bobbed low with surprising alacrity and kept out of sight behind his guards.

    “Quickly!” shouted Kiron, as the attack slackened. “Before they can cut us off.”

    Still facing their opponents, the little band backed slowly through the door and then hastened along the corridor to Kiron’s quarters. A few of the party had been wounded in the short conflict, and these were treated as Kiron revealed his doings to the Americans.

    “I sent a messenger to your apartments and learned from the Indians that you had left instructions not to be disturbed. After a little while Ru was interrupted by some of his men who talked excitedly, although I could not hear what was said. An evil but satisfying look came over his face as he exchanged a word with Rana,

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    and then his men rushed off with new instructions.

    “As soon as the opportunity presented itself, I slipped away to your apartments. Maya admitted that you were not there, and I set out to find you. The boat that I had lent you was gone, and a little distance from there I found a fisherman who told me of an incoming barge that held prisoners from Sele. Messages were sent to Laidlaw and these men whom I felt certain I could count on, and we armed ourselves. You know the rest. What do you know of Leola?”

    Morse told him and the king’s face became pale and hard as he heard of the devotion of the priestess, Lycida.

    “They left the palace by another way,” he said slowly. “If I had met them…” he paused and let his sentence go unfinished, fighting deep emotion. Finally he gained control of himself.

    “We cannot stay here indefinitely. The doors are solid, but Ru will inflame all of Atlantis against us. They are already in mortal fear from the earth tremors. The fisherman told me that the western waters are white with dead fish, and the paint on his boat was blistered with the heat. The volcanic cloud is red with the reflection of fire.”

    He turned to the nobles who had fought for him. “I do not wish to embroil you in this quarrel, my friends. Yet, I am afraid that you are already marked men.”

    “Your cause is ours, Kiron,” one of them answered for all.

    “Good! If I can get word to my villa, there are fifty men there who are well-trained in the use of arms. But our numbers will still remain too few,” he mused sadly.

    “Leola and her friend must be rescued,” interposed Morse quietly but firmly. “Ru plans to sacrifice them at dawn. We must reach them somehow. A raid on Sele—”

    “We would be cut down before we reached the boats,” said Kiron.

    “Then a bold stroke in the temple. Can you gain us entrance somehow? If we could hide ourselves until the right moment, seize the girls, and fight out way to the tunnel, we might have a chance. The guns will hold

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    them off if we can take them by surprise.”

    Kiron looked at Morse doubtfully.

    “It is the only thing we can do,” he agreed finally. “It is a desperate chance. Your death tubes may aid us to win through, but I think Ru will be certain to guard the tunnel. But I can gain access to the temple by the royal entrance. It opens only to my touch, and even Ru does not have the secret. The passage leads from here to the chamber of Tele, the astrologer. He will help us, for he has no love for Ru. The priests hate him because he will not read the stars to suit their will.”

    A fierce hammering sounded on the metal doors that shut off the wing from the rest of the palace. Maya appeared to tell them that Ru’s forces had mustered for an attack.

    “If the doors will hold them for awhile, ” said Morse, “we can collect our ammunition and make our way to your astrologer.”

    On the outside, men battered savagely at the doors. It took only a few moments to secure the arms, the flashlights, and the field glasses. They stepped into the large room that housed the king’s pool, and Kiron moved to its side, reaching for some unseen object beneath the water’s surface. There was a rush of water, and the pool emptied rapidly.

    Kiron turned and motioned them down a flight of steps.

    Along the side of the pool, a series of bronze rings were set for handholds. The king inspected them carefully, selected one, and gave it a peculiar twist to the side. A low door appeared, and they passed through, followed by the nobles who had cast their lot with the king. The passage was pitch dark. Laidlaw switched on his flashlight and by its light Kiron found a lever set in the wall. As he pulled it, the door behind them closed quickly, and the sound of water was easily distinguishable. The pool was being refilled.

    “The doors should hold them,” said Kiron hopefully. “I made sure that they were well built. By the time they have them down, the pool will have reached its normal level. Let me lead. There are other tricks that make this hidden way secure.”


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    CHAPTER XII—THE HALL OF SACRIFICE

    The hidden way led downward with sudden dips and turns. Along the route they passed through two ancient doors, both several inches thick and encased in metal. They were opened only after Kiron had spoken through a tube and set in motion delicately balanced machinery that was controlled by the action of a diaphragm. Finally, they came to the end of the passage—to face a blank wall.

    Silencing his companions, Kiron blew into a pipe that ran into the wall. For a minute nothing happened, and then a soft, muffled whistle penetrated back through the tube. Laidlaw and Morse exchanged glances as Kiron spoke swiftly into the tube and stepped back. The wall slid silently away, and they crowded into a room that was almost filled by the numbers of their party.

    An old man, bowed nearly double, so that his straggling beard swept the floor, greeted them. The men of the king’s party moved a step backward, involuntarily, awed to be in the presence of the astrologer who could read in the stars the secrets of their life and death.

    The stargazer wore a black robe emblazoned with rayed disks worked in gold and silver. On his breast was the representation of the sun, centered by an opal that changed color at every laboring breath. His hands shook palsiedly. The wrinkled skin of his face held the unhealthy pallor of shadowed fungi. Only his two eyes lived, and they mated the opal of the ornament.

    His first words halted the king’s speech. “I expected you, Kiron,” he said simply, in a deep voice that was astonishingly vibrant. “You and the strangers. The stars have told me.” He pointed to a circular stone on which was engraved a mass of symbols.

    “In the month of Pasiphae, in this generation, disaster shall come to Atlantis. Disaster from within and without. The appointed time is here. As the stars are born in flame and perish in dead ashes, so nations rise and fall as the gods have appointed.

    “Still, the children of Atlantis will not perish in entirety. In an alien land, you”—he pointed a wavering finger at Kiron—”will survive with the priestess

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    you love. In the far days to come, your son’s son shall once again rule the people of Minos. And you”—he fixed his lustrous eyes upon a fascinated Morse—”you, too shall breed those who will restore the ancient glory of Atlantis.

    “Last night, I read the Stars. Soon you will travel beneath constellations I have never seen; yet ones I know well. You will tread a path laid out aeons before you drew your first breath. I have prophesized this to Ru and his priests, but because I have refused to twist the inexorable law that is written in the sky to their ambitions, I am discredited.

    “What is your will?”

    Kiron explained quickly, and the sage nodded.

    “Rest in the best manner that you can until I call you,” he said. “I go to read the symbols of the night. No one will suspect your presence here. Will you come with me, man of another land?” he asked Laidlaw. “My time is short, and yet I would exchange knowledge with you. The brain may die, but knowledge is incorruptible. When we return I will place you behind the calendar disk in a hollow that is unknown to Ru. The disk is pierced in its carving, and you can observe all that passes, and at the chosen moment enter the temple.

    “The way is difficult, and the omens tell of hardship and death. Yet courage will take you to your end.”

    Laidlaw and the astrologer disappeared up a narrow, winding stair, and the party relaxed as far as cramped quarters would permit. There could be no thought of sleep in the anxiety of what was to come,: and presently Kiron arose.

    “The way should be clear now,” he said. “I will return to my quarters by the way that we entered, and then leave the palace in disguise. We can use the men who are at my villa. I think the tunnel to the outer world will be guarded, but there is an old exit at the northern end of the lake that was closed many years ago. Still, we may be able to open it—if we can get that far.”

    Morse tried to dissuade him, but the king was resolute.

    “We must have more men,” he said, and Morse reluctantly acknowledged this. Even with the advantage

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    given them by their firearms, they would be smothered quickly by the sheer weight of the numbers opposing them.

    Kiron departed, and the moments dragged until Tele and Laidlaw returned.

    “There are two hours left before daylight,” said Laidlaw, “and the night is almost as bright as day with the reflection from the volcano. Unless I miss my guess, we’re going to see an eruption within twenty-four hours. We counted four shocks while we were on the parapet, and the city is beginning to awaken. Ru has sent messengers out to keep the people informed.”

    “Damn him!” said Morse. “I won’t miss the next time I get a shot at him. Did you see anything of Kiron?”

    “We didn’t see him, and we were careful not to expose ourselves,” said Laidlaw, once Morse had explained the king’s errand. “There are many boats on the lake. The priestesses from Sele have arrived, and we heard them chanting.”

    Aside to Morse, he said: “Tele has cast his lot with us. By giving us sanctuary he will be linked to us the moment we show ourselves from behind the calendar stone. He is a rare mixture of shrewdness and more than a smattering of real science. I hope we can take him back with us. I like him. You haven’t brought anything along to eat, have you?”

    “Not I,” Morse answered. “Didn’t you satisfy yourself at the feast?”

    “My mouth was filled with words when it should have been full of meat,” said Laidlaw wryly.

    “I’m afraid you’ll be long hungry before our next meal. We’ve got to be moving.”

    They filed down a slanting corridor to find themselves in a circular chamber closed by a great circle of stone slitted with deep carving on its unexposed side. The flashlight showed a bronze pipe that was fitted with a mouthpiece leading to a box-like affair above the stone.

    “Tele’s private megaphone by which he spouts his oracles,” guessed Laidlaw. He switched off his flashlight at the astrologer’s directive.

    They crowded around the openings that looked into

    p. 117

    the Hall of Sacrifice. The darkness harbored them, and they waited, fingering their weapons nervously.

    Suddenly, lights appeared in the inner chamber. The hall was revealed in all its vastness, a forbidding place carved from solid rock. Frescoes of frightening sacrificial rites decorated the walls. Directly in line with the calendar stone was an altar, a high platform built of massive blocks on which rested a golden flower, its petals closed upon its center. Above it loomed the savage figure of the deity, cross-legged, clad in a loin cloth, a mighty idol with the head of a bull. Its eyes glowed crimson, and one hand held a torch that spouted a flame of natural gas. The other held a golden goblet. Steps led up to the altar, and on either side stood two thrones of marble.

    A murmur of voices reached the ears of the hidden people. Before them Ru and his attendants entered the chamber and prostrated themselves before the altar. They were clad in ceremonial vestments that fairly coruscated with gems and polished metal.

    Morse’s finger itched on the trigger of his pistol. Only the knowledge that a shot would destroy all chances of saving Leola restrained him.

    A priest advanced to a pillar that was hewn in rough semblance of a human figure with bowed shoulders that supported the roof of the chamber. He pressed a center spot in the carved figure. Slowly the petals of the flower lifted and fell back until they formed the rays of the sun about a transparent center of crystal through which shone a ruddy glow. Another man worked a lever from behind one of the thrones. A grating noise could be heard; Ru and the priests stepped rapidly aside as a portion of floor opened before them, and the chamber was filled with the glare and heat of a roaring furnace, Tongues of fierce flame increased the temperature perceptibly before the opening closed again.

    “The Spot of Sacrifice,” whispered Laidlaw. “Connected by a shaft with the volcano itself, I think. At dawn, the sun shines through a crack that penetrates the roof and faces the east. The gem is the finger of Minos which stirs his emblem, the sun flower, to life. With its opening the shaft is uncovered, and the victim is hot into the incandescent lava.

    p. 118

    “Of course the sunbeam is a theatrical trick. The devilish invention works mechanically. But the finger of Minos is a vital part of the ritual that ties it to the supernatural. And Tele declares it will not pierce the slit today, though there is no eclipse due. He thinks the smoke from the volcano will veil the sun, and he’s probably right. It should put a hitch in Ru’s ceremonial.”

    “I hope so,” said Morse anxiously. “I’m afraid something may have happened to Kiron. He’s got to be here before daylight to do us any good or to avoid discovery.”

    Ru and his followers, satisfied that the hellish machinery was in working order, departed. The lights still burned in the Hall of Sacrifice, and from beyond the walls the silent watchers could hear the faint sound of chanting.

    After a time, a column of guards filed in and fixed ropes to keep back the populace who were never allowed too close to the “divine” mysteries. When this was completed, some of the men took up stations by the main entrance, and the crowd swarmed in. Their murmur of conversation was subdued in the presence of the god and the nature of the circumstance.

    Finally, Ru and his train made their entrance. In another part of the chamber, a door opened, and the sound of chanting became clear and loud. The priestesses of Pasiphae, their white and silver vestments changed for robes of somber purple that was almost a black marched toward the altar. In their midst Leola and Lycida walked with heads erect.

    Four of the priests received the victims, as the priestesses took up a station to the right of the altar, standing opposite to the attendants of Ru. There was a long pause.

    In the hidden cavity behind the calendar stone, Morse and Laidlaw could hear the beating of their hearts as they prayed for Kiron’s coming. They counted a double company of guards within the Hall of Sacrifice, and another detachment entered in company with Rana, who passed by Leola with a look of triumph. She seated herself majestically on one of the thrones, while the other—the throne of Kiron—

    p. 119

    remained empty.

    The priests of Minos began a sacred song to the sun. Ru stood in an expectant attitude, glancing above him to the cut in the roof through which the sunbeam would fall. The four priests bound the feet of the victims, and Leola was left standing on the Spot of Sacrifice.

    At Tele’s bidding, the little company grouped to one side behind the calendar stone. The astrologer readied himself to touch the mechanism that would swing the stone on a pivot, watching Morse intently. Morse, in turn, watched every move of the priests for the first suggestion of a movement that would cause the flower to open.

    But Ru cast anxious looks at the slot above him. The lights had been lowered to make the appearance of the sunbeam more effective, but nothing happened. Twice the priests repeated the final phrases of their chant:

     

    “The Sun God comes in flame.
    Hail unto Re, all hail!
    Acclaim his sacred name
    To Re, all hail!”

     

    No finger of light appeared. The people shifted uneasily, and a deep voice sounded:

     

    “Re refuses the sacrifice.
    He shines not upon deeds that are unjust.”

     

    It was the voice of the Oracle. For a moment even Ru was startled. Morse could see the frightened eyes of the guards as Tele’s impressive voice boomed through his megaphone. He had confided the secret of the sunbeam’s non-appearance. The earthquake had loosened courses from the roof, but, with characteristic mystery, reserved this knowledge until it became necessary to use every second of delay.

    Ru grew furious, aware that his own tricks were being used against him. He faced the people knowing that he must act without delay.

    “By Re and Minos,” he cried, “the Oracle speaks falsely. The sun is veiled by the smoke from the volcano.

    p. 120

    [paragraph continues]But its power can pierce the cloud. Look! The sun flower opens!”

    A priest had moved silently to the pillar and touched the hidden stud. The rays began to lift. A second priest advanced toward the lever that would precipitate Leola into the shaft as the heart of the flower was disclosed.

    The calendar stone revolved on its edge, and Morse, Laidlaw, and their band swept into the temple. Laidlaw fired at the priest, who dodged unhurt behind Rana’s throne as soon as he caught sight of them. Morse caught Leola to his side, while Rana, maddened by rage and jealousy, leaped at her sister with an upraised knife. From behind the throne Ru cried out to stop her, but the queen gave him not so much as a look. At that moment a portion of the floor rolled back, and a great tongue of flame shot almost to the temple roof. Rana shrieked, dropped her weapon, and covered her face with her hands, seared and blinded with the leaping flames. She tottered and fell forward with a hideous shriek into the shaft of death.

    The temple became a bedlam. The guards fell back momentarily, then attacked the band with fury, pressing them back toward the calendar stone. Suddenly, Kiron appeared behind them with a body of fifty men, and the guards fell back before these new reinforcements. The king moved forward swiftly and pulled Lycida from the arms of a pair of Ru’s henchmen who had sought to push her into the flames.

    For a moment, there was a lull in the fighting, and then Ru’s strong voice called out. He urged the multitude to avenge their queen and the profanation of the temple, and the spectators, who had been silent spectators to the fierce battle, looked at each other dumbly. Ru’s urging was renewed, and then with a thunderous roar the mob surged forward. Morse had time to set Leola behind the stone, and then joined Laidlaw and the two Indians in a fusillade at their attackers. But the wave could not be stopped; the numbers were too great.

    Tele was down, gasping his life away with a great wound in his breast. And Kiron himself was hard pressed until Laidlaw, noticing the king’s peril, shot two of his closest adversaries. Ru, his passion kindled by the overpowering rush of the multitude, forgot his

    p. 121

    danger in the impending victory. He moved from his sanctuary behind the throne, shrieking his hate. And for just a moment he was revealed to Morse.

    The American steadied himself and his aim was true. A crimson star blazed on the forehead of the high priest, and he screamed, spun wildly, and plunged headlong into the fiery pit.

    In the next minute the band was behind the great stone, and Kiron fumbled for the hidden spring. He found it, and the ponderous mass shut out the furious attackers.


    CHAPTER XIII—THE END OF ATLANTIS

    For what seemed like hours, but what was in reality only a few minutes, Kiron and his companions traversed unused passages until they had reached the street. As they emerged from the palace, the earth shook violently, and a number of men were thrown to the ground. The sky was leaden where the great pall of the volcano shifted above the city, lit up by sudden flashes. The lake was covered with waves in which fish floated by the thousands, and steam hung above the surface like a low fog.

    Here and there along the causeway sections of cornices had fallen. Apparently tremors, which had gone unnoticed in the low level of the temple during the intense fighting, had been occurring with greater frequency.

    Kiron led them to the boats in which he had landed his men. As the band showed themselves on the main causeway, howls of rage greeted them. Behind them, they saw the first ranks of the infuriated populace, some of the guards, and a few of the bolder priests, who burst from the temple entrance like angry hornets.

    The boats were boarded and pushed into the lake with less than a hundred feet to spare, but the pursuers poured into other vessels, and their oars lashed the water to a frenzied foam. Morse, Laidlaw, and the two Indians sought to discourage them with their rifles, but the odds were too great. And many of the pursuing craft, with two tiers of oars, were gradually overhauling

    p. 122

    them.

    “We’ll have to land on Sele,” shouted Kiron. “We can fight them from the water stairs and have the temple to fall back to.”

    “We’ll have to watch out or they’ll flank us,” said Morse, remembering the cove. “Are there any other landing places besides that one they used to capture us?” he asked Leola.

    “There are none,” she answered.

    “Then Maya and Xolo can guard the cove with a dozen men and their guns. If only we had more rifles!”

    The little group moved away quickly, following the Indians. There was little time for talk, barely time to range themselves upon the shallow steps of Sele, before the leading galley moved alongside, and the fight was on again.

    Morse and Laidlaw checked the first attack, but ammunition was running low. Moreover, their opponents were now fully convinced that the volcanic eruption and earthquake were caused by the actions of the priestess and the outsiders, and they fought desperately. Soon, the lower steps were covered with dead and dying, but the attack did not waver. Step by step the little force retreated, fighting tenaciously. Behind shields set edge to edge, they wielded their swords, while those in the second line flung short javelins or thrust with long spears.

    The defenders held the advantage of the steps which had been hewn from the rocky bed of the island. Yet, they were rolled back inevitably toward the temple. Three galleys had landed, and in the distance additional ships were leaving the city.

    The guards, trained fighters that they were, fought like fiends. Their giant leader appeared invulnerable as he swung his ax with frightful and deadly dexterity, changing it to either hand as the occasion demanded and shouting wild cries to which his henchmen responded. Kiron attacked him and was beaten to his knees, recovering under the prompt covering of friendly shields.

    At last the little band of defenders found themselves unable to retreat—they had been backed against the columns of the temple. Laidlaw and Morse were close

    p. 123

    beside each other when they fired their last cartridges. Morse stooped to secure a spear, and, as he rose, the giant guardsman, cleaving a way through the wavering ranks, charged at him. His swift leap evaded Morse’s spearthrust, and with a shout of triumph he leaped in, ax swinging high. Morse was off-balance, and there was no aid at hand. Laidlaw was throttling an assailant in his powerful hands, and the balance of Kiron’s men were reeling in near-exhaustion. Before Morse could ready himself for a defense, something whistled past his ear. The giant guardsman, with a look of astonishment, dropped his ax and flung up both arms.

    From his broad chest protruded the feathered shaft of an arrow. Others began to fly, two in a volley, straight to their marks. Morse secured the bronze battleax that had threatened him and turned to see Leola and her companion, Lycida, loosing arrow after arrow against their attackers. There were no bows to be used in retaliation. The weapon had become almost obsolete and was used only by the priestesses of Pasiphae as a sacred symbol.

    Morse waved at Leola, and she called out encouragement. Laidlaw had found a sword and was swinging it around him with unquenchable fury, the great scientist lost in a berserk madness. Morse, ax in hand, fought to his side, and together they inspired a rally that drove back the attackers. As the fighting ceased, Maya and Xolo came up on the run, followed closely by the men who had been dispatched to guard the other landing. They reported that an earthquake had closed the cove, squeezing the rocks into a high dike. These reinforcements were welcome, particularly the weapons with the few remaining cartridges.

    But it could only be the beginning of the end. Less than a dozen of the initial force remained on their feet. The survivors were wounded, bruised, almost too weary to lift their weapons. Twenty boats were on the lake, bringing certain death closer at every oar pull.

    In the breathing space allotted by fate they greeted each other with grim smiles. The two priestesses stood close to the men they had chosen over their vows, and Laidlaw surveyed them with looks of kindly sympathy. The scientist looked like a Viking warrior,

    p. 124

    with his hair and beard in a ruffled mane. Bare from the waist, his body was splotched with blood, and there was a nasty cut on one forearm. He had set a helmet on his head, and a gory sword was still clutched in one hand.

    “It’s a good way to go out,” he grinned. “I’ve always thought I’d like to be in one good, smashing fight. And we’ve had it. Ey! Here they come!”

    The lovers embraced for a final time. The flotilla was less than a hundred yards away, and shouts of vengeance carried from them. The three galleys that had first pursued them floated idly, covered with dead and dying, a monument to the bravery of the hunted. But less than twenty remained able to give battle to an enemy numbering more than a thousand.

    A frightful roar came from the volcano. The cloud pall shook and scattered as flame shot up. The crate . r lip became a molten mass that slowly moved down the steep slopes, erasing the snow. The island quivered, shook. Behind them temple columns toppled and crashed down. The water stairs were split in two, the edges grinding and working hungrily against each other. A great wave suddenly slapped at the land and sent its scalding spray among them. The men in the boats ceased to row. A second lava overflow spilled from the crater in time with a second shock.

    Leola clutched at Morse’s arm.

    “Look!” she cried, pointing to the northern shore. The wall of the lake was opening! The mountain dissolved before their eyes, a great wedge splitting below the water line. Clouds of fine ash began to fall, covering the lake with scum and the land with fine powder that choked them., The boats were now rowing frantically for the farther shore.

    “They’ll never make it,” said Laidlaw. “The current will grip them. They’ll go over that Niagara—listen to the sound of it. The lake’s emptying! Damn these ashes; my mouth’s full of them!”

    They climbed the shattered steps and entered the half-ruined temple. Leola led them to an inner chamber where they found food and drink. And somehow they ate by the light of a pair of torches. The temple lights had been destroyed, and the sifting ashes turned

    p. 125

    the day to a choking twilight. The volcanic dust became unbearable, and they descended into the temple crypts, where flashlight rays exposed rows of skeletons in niches hollowed from the rock.

    Laidlaw examined the latter.

    “Lava,” he said. “The whole island’s built out of it. These tunnels are of volcanic formation. I’m afraid that we and Atlantis are going to go out together.”

    Morse took Leola in his arms. “Are you afraid?” he asked.

    “Afraid? Of what? No matter where the path leads, we go down it together.”

    “I believe we’ll get clear,” said Kiron optimistically. “Do you remember Tele’s prediction? That with courage we would win through? I have faith in that last Oracle of his. He was generally too correct to be popular.”

    Encouraged by Kiron, they fought the hours in silence. No ashes reached them, but the air grew foul and hot. Twice earth tremors of lessening violence loosened ancient skeletons upon them. Gradually the temperature increased until they could endure it no longer.

    “Lava rising in the old channels,” announced Laidlaw. “But the shocks seem to have ended. Suppose we take a look.”

     

    The world on which they gazed was new to them. The wan rays of the setting sun shone tired and old upon a gray landscape. The volcanic ash had ceased to fall, but everywhere there was a fine dust—uprooted trees, damaged buildings, all powdered to the same dreary shade. The water stairs—what was left of them—ended in a sheer drop to what had been the lake. The water had fallen thirty feet, and the turbid current swirled slowly toward the gap in the mountains through which it still poured with the noise of a distant cataract. There was not a boat to be seen.

    The city of Dor stood upon cliffs. Many of its buildings had fallen, and its palace and temple were on fire. Little remained that had escaped nature’s hand of destruction. Nor was there any sign of human survival. The volcano vomited its pall of smoke, black above,

    p. 126

    blood-red below, and the slow lava stream had almost reached the line of trees. Everything was dull with the gray film that floated in patches upon the dying lake. Here was the abomination of desolation.

    “Not a cheerful outlook,” said Morse. “But it is an outlook!”

    “There are no boats,” said Kiron.

    “There are trees,” Morse answered. “We can build a raft.”

     

    Three months later there was talk across the table in Morse’s dining room.

    “I think I’ll go back to Atlantis,” said Laidlaw. Kiron made a face. “Haven’t you had enough of destruction?” he asked.

    Laidlaw smiled. “I don’t think you four have been married long enough for me to coax away the grooms, but I want to finish my researches, and with Kiron’s permission I’m going to form a company.”

    “A company for what?” asked Kiron. “And why with my permission?”

    “Because you should have the first claim on it. The lake bottom off the temple water stairs ought to be high and dry by now. There’s a fortune lying there in gold and jewels to be picked up.”

    “Getting a mercenary streak, Laidlaw?” laughed Morse.

    “Money is always useful, if only to leave to godchildren,” answered the scientist. “I’ll use most of it for archeological researches, with the exception of the possible legacies just mentioned. Want to come with me, Kiron?”

    The late king of Atlantis shook his head.

    “We haven’t started on what you call our honeymoon yet. Better come with us, Laidlaw. We are going to spend it in Crete.”

    “A lot of company you’d be to me, or I to you,” said the scientist. “I prefer Atlantis. How about you, Morse? Think of the treasure-trove we can uncover.”

    “I think,” said Morse, as his hand closed over that of Leola’s, “that as far as I’m concerned, I have the treasure of Atlantis.”


    p. 127

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    In the year 1925, the controversial Englishman, Colonel P. H. Fawcett disappeared into the remote mountain country of Brazil to a fate that baffled a curious world. Colonel Fawcett had excited archeologists and armchair adventurers with his quest for a lost prehistoric city which he believed to exist in this unexplored hinterland.

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    p. 128

    titled non-fiction volume, THE RIVER OF SEVEN STARS.

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    THE BOWL OF BAAL by Robert Ames Bennet

    SWORDSMEN & SUPERMEN “Time-Lost” anthology

    CAESAR DIES by Talbot Mundy

    THE KING OF NO MAN’S LAND by Arthur O. Friel

    SOLOMON KANE by Robert E. Howard


     

  • AMERICAN INDIAN FAIRY TALES

    AMERICAN INDIAN FAIRY TALES


    AMERICAN

    INDIAN FAIRY

    TALES


    SNOW BIRD,
    THE WATER TIGER, etc.
    BY

    MARGARET COMPTON

    With numerous illustrations

    NEW YORK

    DODD, MEAD & COMPANY

    [1907]

    Scanned at sacred-texts.com, February 2007. This text is in the public domain in the United States because it was published prior to January 1st, 1923. These files may be used for any non-commercial purpose provided this notice of attribution is left intact in all copies.Front Cover and Spine

    “Once he found a water-lily with a leaf so broad that it made a petticoat for his wife”

    Title Page

    Verso

     

    COPYRIGHT, 1895
    BY
    DODD, MEAD & COMPANY
    ________
    All rights reserved

    TO
    MY SISTER,
    WHO STILL “LOVES FAIRY TALES,”
    THIS VOLUME IS
    AFFECTIONATELY DEDICATED.


    AUTHOR’S NOTE

    THROUGH the courtesy of the librarian of the Smithsonian Institute, the author has had access to government reports of Indian life. Upon these and the folk-lore contained in the standard works of Schoolcraft, Copway, and Catlin these stories are founded.


    CONTENTS

    PAGE.

    THE STORY-TELLER HIMSELF

    1

    SNOWBIRD AND THE WATER-TIGER

    3

    THE COYOTE OR PRAIRIE WOLF

    15

    HOW MAD BUFFALO FOUGHT THE THUNDER-BIRD

    27

    THE RED SWAN

    37

    THE BENDED ROCKS

    55

    WHITE HAWK, THE LAZY

    63

    THE MAGIC FEATHER

    75

    THE STAR MAIDEN

    93

    THE FIGHTING HARE

    101

    THE GREAT HEAD

    113

    THE ADVENTURES OF LIVING STATUE

    123

    TURTLE-DOVE, SAGE-COCK, AND THE WITCH

    133

    THE ISLAND OF SKELETONS

    141

    STONE-SHIRT AND THE ONE-TWO

    155

    THE GREAT WIZARD

    167

    WHITE CLOUD’S VISIT TO THE SUN-PRINCE

    185


    LIST OF ILLUSTRATIONS

    PAGE

    “Once he found a water-lily with a leaf so broad that it made a petticoat for his wife,”

    Frontispiece.

    “Then, all of a sudden it changed to a woman,”

    10

    “Pounced upon him, and lifted him into the air,”

    31

    “He flew swiftly toward the magician’s lodge,”

    53

    “Lo! Clouds of blue and white pigeons rushed from the smoke,”

    91

    “He went to the top of the cliff and saw the sun just rising,”

    111

    “Near the white, misty road of the dead,”

    132

    ” Whispered to the Swans, ‘Come, let us go home,’”

    148

    “Instead of one handsome young warrior, there were two,”

    161

    “It formed a small lake,”

    172

    “White Cloud and his friend at last gave a great leap,”

    197


    p. 1

    THE STORY-TELLER HIMSELF

     

    AGOO, the story-teller of the Indians, is a little, old man with a face as black as the shell of the butternut and a body like a twisted stick. His eyes are twice as large as other men’s, so that when a bird flies past him he sees twice as many feathers on it, and all the little colors underneath are bright to him. His ears are twice as large as other men’s, so that what seems to them but a tiny sound is to him like the roll of thunder. His legs are supple and his arms are strong, so that he can run faster and further, and can lift and carry twice as much as others.

    No one believes him, yet every one is eager to listen to him. He tells of things of which no one else ever saw the like; but the stories are pleasant to hear, and Iagoo says they are true. When the rivers and lakes are frozen so that the Indian cannot fish, and the snow has drifted many feet in thickness so that he cannot hunt, then he goes into his wigwam, cowers under his heaviest bear-skin wrapper or

    p. 2

    crouches by the fire, and longs for Iagoo to appear. When the Storm-fool dances about the wigwam and throws the snowflakes, hard and dry as sand, in at the doorway, then Iagoo is most likely to visit him.

    He vanishes for many moons and comes back with new and wonderful tales. He has met bears with eyes of fire and claws of steel, mosquitoes whose wings were large enough for a sail for his canoe and serpents with manes like horses.

    Once he found a water-lily with a leaf so broad that it made a petticoat for his wife. At another time he saw a bush so large that it took him half a day to walk round it.

    As he sat in his doorway one summer evening he shot an arrow without taking direct aim. It killed a swan and twenty brace of ducks that were swimming on the river, then passed on and mortally wounded two Mons on the bank, bounded back and, as it touched the water, killed an enormous fish.

    He remembers when the oldest oak was an acorn. He says that he will be alive long after the white man has disappeared from the land.

    These are his tales written down for the little Pale-faces. They are of the fairies, the giants, the dwarfs, the witches and the magicians of our own land, America.


    p. 3 p. 4 p. 5

    SNOWBIRD AND THE WATER-TIGER

    SNOWBIRD was the much-loved wife of Brown Bear, the brave hunter whose home was on the shore of the Great Lake. He kept the wigwam well supplied with food; and Snowbird’s moccasins were the finest in the tribe, save only those of the Chief’s daughters. Even those owed much of their beauty to the lovely feathers that Snowbird had given them. If you had asked her where she got them she would have answered proudly, “My husband brought them from the chase.”

    Besides Brown Bear and his wife, there lived in the wigwam their own, dear, little papoose whom they called “Pigeon,” because he was always saying, “Goo, goo;” but they hoped that he would win a nobler name some day, when he should fight the enemy, or kill some beast that was a terror to the tribe, and so take its name for his own.

    p. 6

    These three would have been a very happy family; nor would the little orphan boy whom they had adopted long before Pigeon was born, have made them any trouble; he was a great help to them. But there was still another inmate, Brown Bear’s mother, a wicked, old squaw, whom none of the other sons’ wives would have in their wigwams. Brown Bear was her youngest son, and had always been her favorite. She was kind to him when she was not to any one else; and he loved her and took good care of her, just as much after he brought Snowbird home to be his wife, as he had done before. But the old woman was jealous; and when Brown Bear brought in dainty bits, such as the moose’s lip and the bear’s kidney, and gave them to his wife, she hated her and grumbled and mumbled to herself in the corner by the fire.

    Day after day she sat thinking how she could get rid of the “intruder,” as she called her daughter-in-law. She forgot how she had married the only son of a brave Chief and had gone to be the mistress of his wigwam; and he had been as kind and good to her as her son was to Snowbird.

    One day when the work was all done,

    p. 7

    the old woman asked her daughter-in-law to go out to see a swing she had found near the Great Lake. It was a twisted grapevine, that hung over a high rock; but it was stout and strong, for it had been there many years and was securely fastened about the roots of two large trees. The old woman got in first and grasping the vine tightly, swung herself further and further until she was clear out over the water. “It is delightful,” said she; “just try it.”

    So Snowbird got into the swing. While she was enjoying the cool breeze that rose from the lake, the old woman crept behind the trees, and, as soon as the swing was in full motion, and Snowbird was far out over the water, she cut the vine and let her drop down, down, down, not stopping to see what became of her.

    She went home and putting on her daughter-in-law’s clothes sat in Snowbird’s place by the fire, hiding her face as much as possible, so that no one should see her wrinkles.

    When Brown Bear came home he gave her the dainties, supposing she was his wife; and she ate them greedily, paying no attention to the baby, who was crying as if its heart would break.

    p. 8

    “Why does little Pigeon cry so?” asked the father.

    I don’t know,” said the old woman, “I suppose he’s hungry.”

    Thereat, she picked up the baby, shook it soundly and made believe to nurse it. It cried louder than ever. She boxed its ears and stuffed something into its mouth to keep it quiet.

    Brown Bear thought his wife very cross, so he took his pipe and left the wigwam.

    The orphan boy had watched all these doings and had grown suspicious. Going to the fire he pretended to brush away the ashes; and, when he thought the old woman was not looking at him, he stirred the logs and made a bright flame leap up so that he could plainly see her face. He was sure there was something wrong.

    “Where is Snowbird?” asked he.

    “Sh—!” said the old woman; “she is by the lake, swinging.” The boy said no more, but went out of the wigwam and down to the lake. There he saw the broken swing, and guessing what had happened, he went in search of Brown Bear and told him what he had discovered.

    Brown Bear did not like to think any wrong of his mother, and therefore asked her no questions. Sadly he paced up and

    p. 9

    down outside the door of his wigwam. Then taking some black paint he smeared his face and body with it as a sign of mourning. When this was done he turned his long spear upside down, and pressing it into the earth, prayed for lightning, thunder and rain, so that his wife’s body might rise from the lake.

    Every day he went thither, but saw no sign of his dear Snowbird, though the thunder rolled heavily and the lightning had split a great oak near the wigwam from the top to the base. He watched in the rain, in the sunlight, and when the great, white moon shone over the lake, but he saw nothing.

    Meanwhile the orphan boy looked after little Pigeon, letting him suck the dantiest, juiciest bits of meat, and bringing him milk to drink. On bright afternoons he would take the baby to the lake shore and amuse him by throwing pebbles into the water. Little Pigeon would laugh and crow and stretch out his tiny hands, then taking a pebble would try to throw it into the water himself, and, though it always dropped at his feet, he was just as well pleased.

    One day as they were playing in this manner they saw a white gull rise from

    p. 10

    the center of the lake and fly towards the part of the shore where they were. When it reached them it circled above their heads, flying down close to them until little Pigeon could almost touch its great, white wings. Then, all of a sudden, it changed to a woman— Snowbird, little Pigeon’s mother!

    The baby crowed with delight and caught at two belts, one of leather and one of white metal, that his mother wore about her waist. She could not speak; but she took the baby in her arms, fondled it and nursed it. Then she made signs to the boy by which he understood that he was to bring the child there every day.

    When Brown Bear came home that night the boy told him all that had happened.

    The next afternoon when the baby cried for food the boy took him to the lake shore, Brown Bear following and hiding behind the bushes. The boy stood where he had before, close to the water’s edge, and, choosing a smooth, round pebble, raised his arm slowly and with careful aim threw it far out into the lake.

    Soon the gull, with a long, shining belt around its body, was seen rising from the


    “Then, all of a sudden it changed to a woman.”

     

    p. 11

    water. It came ashore, hovered above them a moment, and, as on the previous day, changed into a woman and took the child in her arms.

    While she was nursing it her husband appeared. The black paint was still on his body, but he held his spear in his hand.

    “Why have you not come home?” he cried, and sprang forward to embrace her.

    She could not speak, but pointed to the shining belt she wore.

    Brown Bear raised his spear carefully and struck a great blow at the links. They were shivered to fragments and dropped on the sands, where any one seeing them would have supposed they were pieces of a large shell.

    Then Snowbird’s speech returned and she told how when she fell into the lake, a water-tiger seized her and twisting his tail around her waist, drew her to the bottom.

    There she found a grand lodge whose walls were blue like the bluejay’s back when the sun shines upon it, green like the first leaves of the maize and golden like the bright sands on the island of the Caribs; and the floor was of sand, white as the snows of winter. This was the

    p. 12

    wigwam of the Chief of the water-tigers, whose mother was the Horned Serpent and lived with him.

    The Serpent lay on a great, white shell which had knobs of copper that shone like distant campfires. But these were nothing to the red stone that sparkled on her forehead. It was covered with a thin skin like a man’s eyelid, which was drawn down when she went to sleep. Her horns were very wonderful, for they were possessed of magic. When they touched a great rock the stone fell apart and there was a pathway made through it wherever the Serpent wanted to go.

    There were forests in the Water-Tiger’s country, trees with leaves like the willow, only longer, finer and broader, bushes and clumps of soft, dark grass.

    When night came and the sun no longer shone down into the lodge and the color went out of the walls, there were fireflies—green, blue, crimson, and orange—that lighted on the bushes outside the Water-Tiger’s wigwam; and the most beautiful s of them passed inside and fluttered about the throne of the Serpent, standing guard over her while the purple snails, the day sentinels, slept.

    Snowbird trembled when she saw these

    p. 13

    things and fell down in a faint before the great Horned Serpent. But the Water-Tiger soothed her, for he loved her and wanted her to become his wife. This she consented to do at last on condition that she should be allowed to go back sometimes to the lake shore to see her child.

    The Water-Tiger consulted his mother, who agreed to lend him a sea-gull’s wing which should cover his wife all over and enable her to fly to the shore. He was told, however, to fasten his tail securely about her waist, lest she should desert him when she found herself near her old home. He did so, taking care to put a leather belt around her, for fear the links of white metal might hurt her delicate skin.

    So she lived with the Water-Tiger, kept his lodge in order and made moccasins for the little water-tigers out of beaver skin and dried fish scales, and was as happy as she could have been anywhere away from her own Brown Bear and Little Pigeon.

    When the old woman, Brown Bear’s mother, saw them at the door of the wigwam, she leaped up and flew out of the lodge and was never seen again.


    p. 14 p. 15 p. 16 p. 17

    THE COYOTE OR PRAIRIE WOLF.

    N the beginning, when the Cahrocs lived on the shores of the Klamath River, beyond the desert of the sage-brush and far from the Rocky mountains, on towards the falling place of the sun, they had many good gifts. Their forests were noble and their deer were stately and fat. The bear was fierce, but his flesh was sweet and life-giving, and the Cahrocs grew strong by feeding upon it. But they longed for the gift of fire. In the evening when the beautiful red appeared in the sky they looked and looked upon it and wished that they might catch just one spark from the fagots in the heavens.

    All the fire in the world at that time was held by two old hags who lived at the mouth of the river and watched it with jealous care. They also held the key of the dam that kept back the shining salmon.

    The Cahrocs hated the old women and sought for some way to deceive them, so that they might loose the salmon, but

    p. 18

    most of all they wanted the precious fire. They lay and shivered under the thick bear-skin robes, for the nights were long and cold in their country, and the north wind blew in their faces and cut them sharply with his spears of ice and his arrows of snow.

    They tried many times to steal the fire. Those rich in wampum offered to buy it, while some who were cunning attempted to wheedle the old hags into giving it to them, but all to no purpose. At last they thought of asking the animals to help them. But who so cunning and so brave as to undertake the task? The bear was too clumsy and growled too much, the elk was too tall and his antlers would strike against the lodge pole of the wigwam; the dog was not wise, and the serpent was never known to do good to the Cahrocs or to any man.

    The council sat and smoked and thought about the matter and at last decided to ask the Coyote, for he was lean and hungry and might be glad to earn some food. Moreover, he would feel proud to have the Cahrocs ask a favor of him, for even the meanest beast despised him because he had such hard work to get a living.

    p. 19

    So they went to see the Coyote. His home was in the deserts half way to the mountains, where he cowered behind the sage-brush, from whence he kept a sharp lookout for blood spilled by the hunter, the flesh that he threw away, or animals small and weak enough for him to be able to capture. The Coyote must forever go hungry, for when the animals were let loose upon the earth and each sprang upon its prey, the mountain sheep which was given to the Coyote dodged him, and ever since all coyotes blunder in the chase.

    The Cahrocs found him sniffing at the ground for the hunter’s trail. He felt flattered when he knew that they had come to see him, but he was far too cunning to show it. They explained their errand, but he would not promise to do anything. He took the food that they offered him, some dog’s meat, buffalo steaks, and bear’s kidney, dainties that the Cahrocs gave to an honored guest. Then he could no longer conceal his pleasure, nor refuse to do what they asked of him.

    He did not need to hunt that night, so he curled himself up snugly, put his nose under his paws, whisked his tail about to keep his feet warm, and for the first time in his life was really comfortable. He

    p. 20

    soon fell asleep, but not before he had made up his mind that it would be well to do his best for the Cahrocs; it was much better than hunting in the desert.

    The next morning he set out early to secure help from other animals, for he could not do the thing alone. The smaller ones did not dare to refuse him, and the larger ones felt sorry for the poor creature, and were willing to be of use to him.

    The Coyote placed a frog nearest to the camp of the Cahrocs, then a squirrel, a bat, a bear, and a cougar at certain measured distances, arranged in proportion to their strength and to the roughness of the road. Last of all a Cahroc was told to hide in the bushes near the hut where the old hags lived.

    Then the Coyote walked slowly up to the door and scratched for admittance. One of the sisters went to see what was wanted and she let him in; they were surely not afraid of a miserable coyote. He walked wearily to the center of the lodge, where he dropped down as if tired out, and shivered so that he shook the very lodge pole.

    The two old hags who sat by the fire,  cooking salmon turned to look at him,

    p. 21

    and one of them said: “Come up near the fire if you are cold,” and she made room for him directly in front of the blaze.

    He dragged himself to it and lay with his head upon his paws. When he grew uncomfortably warm he gave two short barks as a signal to the man outside.

    The old hags thought he barked because he enjoyed the fire. “Ha! ha!” they said, “wouldn’t the Cahrocs like this?”

    Just then there was a fearful noise of hammering and of stones striking the lodge. The old women rushed out to drive the enemy away.

    Instantly the Coyote seized a half-burnt stick of wood and fled like a comet down the trail in the forest. The hags pursued him; but when he heard their shrieks he ran all the faster.

    Nearer and nearer they came, now they were almost upon him and his strength was fast giving out. By a great effort he flung the brand from him, just as they put out their hands to catch him.

    The Cougar seized it and ran with long bounds down the winding road. The hags followed, but were no match for him and he had no trouble in handing it over to the Bear.

    p. 22

    The Bear was very awkward and dropped it several times from his clumsy paws, so that the old women gained upon him rapidly; and had it not been that the Bat seized it and flew high in the air quite unexpectedly, the Cahrocs would never have got the fire. As for the old Bear, he rolled over against the tree exhausted.

    The Bat led the hags a roundabout chase over trees, now flying high, now close to their very heads, until he nearly tired them out.

    They took courage when they saw the Squirrel spring forward to catch the stick that the Bat let fall from a great height. “Surely we can catch him,” they said; and they gathered their skirts about them and pursued him with furious haste.

    All this time the brand was burning and it grew so hot that the Squirrel could hardly hold it. But he was a brave, little fellow and hopped and jumped steadily on through the woods, though his tail was burnt so badly that it curled up over his back and shoulders. He bears the marks of the singeing to this day.

    Just as he thought he would have to drop it, he caught sight of the Frog. It was such a little piece by this time that the Frog could hardly take it from him,

    p. 23

    but he caught hold of it and ran on. The smoke blinded him and made his eyes smart, besides choking him so that he lost ground, and soon heard the hags close to him. He was the last, and only a pond lay between him and the village of the Cahrocs. His heart thumped against his sides and he dropped the fire in order to take breath before jumping into the water, when the old women pounced upon him.

    But he was too quick for them. He dodged them, swallowed the brand and jumped into the lake. They leaped after him, but it was of no use, for they could not swim. So he got away, and they had to turn back and go to their hut at the mouth of the river.

    The Cahrocs were waiting on the edge of the pond, and when the Frog crossed they welcomed him with shouts of joy. But where was the fire? He lost no time in showing them, for he spat out the sparks upon some fagots and they quickly caught alight. But the Frog lost his tail and it never grew again. Tadpoles still wear tails, but when they become full-grown frogs they cast them off, out of respect to their brave ancestor, who is king of all the animals that inhabit the bogs and marshes of the Klamath country.

    p. 24

    After his success in getting the fire, the Coyote was a great favorite with the Cahrocs and dined off the choicest bits that were brought into the camp.

    They were not satisfied even now that they had roasted meat and corn, but must needs coax the Coyote to go and get the salmon. They explained to him that the big, shining fish were all in a great dam at the mouth of the river and that the old hags from whom he had stolen the fire kept the key.

    The Coyote was willing, but he said: “Wait a little till my coat changes so that the hags will not know me.”

    So they waited till his coat grew thin and light in color, and then when he was ready, accompanied him, with song and shouting, to the edge of the village.

    He went down the Klamath many days’ journey, until he reached the mouth of the river, where he saw the old hags’ lodge. He rapped at the door. They were asleep by the fire, but one of them being roused by the noise, growled, “Come in.”

    Instead of hanging his head, drooping his tail, and looking weary, as he had done when he went to steal the fire, the Coyote held up his head, frisked his tail

    p. 25

    and grinned at them. He was of much greater importance now, and he was sleek and round from being well fed, so the hags did not know him.

    They cooked salmon, but offered him none. He said nothing, for he was not hungry, having dined off food that the Cahrocs had prepared for him. “Ha!” he thought, “I shall soon have all the salmon I want from the Cahrocs.”

    The next morning he pretended to be asleep when the elder sister arose and went to the cupboard to get the key of the dam. She was going for salmon for breakfast. When she had left the lodge he stretched himself lazily and walked slowly towards the door. Once outside he ran after the old woman and flung himself between her feet, so that she fell down and in doing so dropped the key. He seized it, went to the dam and unlocked it.

    The green water shining with silvery salmon rushed through it so fast that it broke not only the lock, but the dam itself, and thereafter the Cahrocs had all the salmon that they wanted.

    The Coyote grew proud over his success and was not satisfied with the kindness and honor shown to him by the Cahrocs.

    p. 26

    [paragraph continues]He wanted to dance through heaven. He chose a bright blue Star for a partner and called out to her night after night to dance with him. At last she grew tired of his howling; so one night she told him to go to the highest point of the cliff and she would reach down far enough for him to dance with her.

    He had fine sport for a while; but as she lifted him higher and higher he began to feel cold, until his paws became numb and slipped from his partner’s wrist, and he fell into the great chasm that is between the sky and the earth at the edge of the world. He went down, down, until every bit of him was lost; for Coyotes could not be permitted to dance with Stars.


    p. 27 p. 28 p. 29

    HOW MAD BUFFALO FOUGHT THE THUNDER-BIRD.

    NCE upon a time the Indians owned all the land around the Big Sea Water. The Good Spirit had smoked the pipe of peace at the Red-stone quarry and called all the nations to him. At his command they washed the war-paint from their faces, buried their clubs and tomahawks and made themselves pipes of red sand-stone like the one that he had fashioned. They, too, smoked the peace-pipe, and there was no longer war among the nations, but each dwelt by its own river and hunted only the deer, the beaver, the bear, or the bison.

    In those happy days there lived on that shore of the Big Sea Water, which is directly under the hunter’s star, an Indian whom all his nation trusted, for there were none like him in courage, wisdom, and prudence. From his early childhood they had looked to him to do some great deed.

    He had often mastered the grizzly bear

    p. 30

    and the strong buffalo. Once he captured a buffalo ox, so large and so strong that a dozen arrows did not kill it, and from that day he was known as Mad Buffalo.

    When the magic horns were needed for medicine for the people, Mad. Buffalo went forth in the Moon of Flowers and by cunning, not by magic, cut them from the head of the Great Horned Serpent. For this the people loved him and he sat with the oldest and the wisest of the tribe.

    Their greatest trouble in those days was the mysterious thunder-bird, which was often seen flying through the air. It had black and ragged wings, and as it moved swiftly overhead they darkened all the earth. On moonlight nights no harm came; but when it passed in the daytime, or when the Moon-princess was journeying to see her brother, the Sun-prince, and her shining lodge was hidden by the beautiful red, the thunder-bird did evil to all who fell under its shadow.

    Great curiosity existed as to its nest, but no one had dared to follow it, nor had any hunter discovered a place where it seemed likely that it could hide. Some thought it lived in a hollow tree, others that its home was in the sandstone caverns, but it had never been seen to alight.

    p. 31

    “Pounced upon him, and lifted him into the air.”

    One day in the winter, Mad Buffalo set out in search of food for his family. He had to travel to the lodge of the beavers across the Big Sea Water and far up the river. He trapped a fat beaver, slung it over his shoulder and started for home just as the full moon showed through the tree-tops.

    While crossing the lake, when he was in sight of his own wigwam, a great shadow passed before him, shutting out all light. After it had gone he looked about him for the cause. The night was clear and the moon so bright that the hunter’s star could be seen but faintly, but objects about him were as plain as in the day.

    At first he saw nothing, for the thunderbird was directly over his head; but as it circled he caught sight of it. It made a swift movement downwards, pounced upon him and lifted him with all he had into the air.

    He felt himself rising slowly till he was far above the earth, yet not so far as to prevent him seeing what was going on in the village. He could even see his own wigwam and his children in the doorway. They saw him and were terribly frightened. Their mother failed to comfort them, for they knew by heart all the

    p. 32

    dreadful tales that were told of the thunder-bird. They themselves had seen the beautiful birch tree which they had often climbed, torn up by the roots and lie black and dead in the forest. And the oak tree where the warriors assembled was split to its base by this terrible creature. The yellow cedar whose boughs were used for the canoe that sailed on the Big Sea Water was scorched and blighted by the thunder-bird.

    Mad Buffalo’s heart did not fail him. He grasped his spear firmly and waited his chance to do battle with the monster. Faster and faster they went towards the north, straight across the Big Sea Water, rising higher and higher in the air.

    At last they came to a great mountain where no trees grew. The top was a solid, bare, rugged rock, while the sides were formed of sharp boulders, with here and there a small patch of coarse grass and a few stunted furze bushes. In a cleft of the highest rock overhanging the water was the nest of the thunder-bird. It was made of the tendons of human beings, woven with their scalp locks and the feathers they had worn when living.

    Still Mad Buffalo was not afraid. As the bird neared its home it croaked and

    p. 33

    muttered, and the sound was echoed and re-echoed till the noise was deafening. Worse than this, the creature tried to dash him against the rock, driving him towards it with its wings; and when these struck him his flesh stung and smarted as if touched by coals of fire.

    By violently wrenching himself and balancing his spear, he managed to escape uninjured. At length with one powerful blow the bird drove him into its nest. It then flew away.

    Mad Buffalo was stunned, but only for a moment. On coming to himself he heard a low crackling noise of thunder and found that he was left to the mercy of a brood of wild, hungry young thunders, for whose food he had probably been brought. They began at once to pick at his head, uttering croaks like the old bird, only not so loud; but as they were many the sound was, if possible, more dreadful.

    Seeing that they were young birds, Mad Buffalo supposed they would be helpless; and when the old bird was out of sight he ventured to fight them. Raising himself as well as he could, he struck at one with his spear. Thereupon they all set upon him, beating him with their wings and blinking at him with their long, narrow,

    p. 34

    blood-red eyes, from which darted flashes of lightning that scorched his hands and face. In spite of the pain he fought bravely; though, when they struck him with their sharp wings, it was like the prick of a poisoned arrow or the sting of a serpent.

    One by one their strength failed them and they were beaten down into the nest. Mad Buffalo took hold of the largest and strongest, wrung its neck and threw it over the precipice. On seeing this the others crept close together and did not offer to touch him again.

    He seized another, pulled out its heart, threw the body away and spread the skin over the edge of the nest to dry. Then filling his pipe from a pouch of wolf skin suspended from his belt, he sat down to smoke. While resting he wrung the necks of the other birds and threw them into the Big Sea Water, saving only their hearts and claws.

    When he had killed them all he took four short whiffs at his pipe, pointing as he did so to the kingdoms of the four winds, and asking them for assistance. Then he got inside the dry skin, fastened it round him with the claws he had saved, put the hearts of the young thunders on

    p. 35

    his spear and started to roll down the side of the mountain.

    As he tumbled from rock to rock the feathers of the skin flashed like fire-insects. When he was about half way down he straightened himself out and, lifting the wings with his arms, found that he could fly. He moved slowly at first, but was soon used to the motion and went as fast as the great bird could have done.

    He crossed the Big Sea Water and winged his way over the forest until he came to the place from which he had been taken ten days before. There he alighted, tore off the bird’s skin and started homewards.

    His wife and children could hardly believe that it was he; for they supposed the young thunders had long ago picked his bones. He broiled the hearts of the birds, which crackled and hissed so that they could be heard a mile from the wigwam, but the meat was juicy and tender.

    The old bird was never seen again in that part of the country. Hunters who came from the Rocky Mountains say that it built a nest on the highest peak, where it raised another brood that sometimes

    p. 36

    came down towards the earth, despoiling the forests and the grain fields. But they flew higher than formerly, and from the day that Mad Buffalo fought them they never interfered with men. Their nest henceforth was made of the bones of the, mountain goat and the hair of his beard.

    Now when Indian children hear the fire crackling they say it is the hearts of the young thunders; for all their nations know of the brave deed of Mad Buffalo.


    p. 37 p. 38 p. 39

    THE RED SWAN.

    GREAT chief, Red Thunder, was traveling with his wife and three children to a council of the nations. When they were near the place appointed for the meeting, one of the children saw a beautiful white bird winging its way high in the air. He pointed upwards, clapping his hands with delight, for it was flying swiftly towards the earth and the sun was shining on its broad back and wings.

    While the smile was on their faces the bird suddenly appeared above them, and in a moment struck their mother to the earth, driving her into the ground so that no portion of her body remained. The force of the blow was so great that the bird itself was broken in pieces and its plumes were scattered far and wide. The Indians assembled at the council, rushed forth eagerly to secure them; for a white feather is not easily procured and is highly prized in time of war.

    Red Thunder stood speechless in his

    p. 40

    great agony. Then taking his little ones with him he tied into the forest, and no man ever saw him again. He built himself a lodge and never passed far from its doorway. When Winter shook his white locks and covered the land with snow, Red Thunder fell, shot by an unseen arrow.

    Thus the three boys were left alone. Even the eldest was not large enough or strong enough to bring home much food, and all that they could do was to set snares for rabbits. The animals were sorry for them and took them in charge. The squirrels dropped nuts at their doorway, and a great brown bear kept guard over them at night. They were too young to remember much of their parents, and they were brave boys, who tried their best to learn how to hunt and fish. The eldest soon became skillful and he taught his brothers.

    When they were all able to take care of themselves, the eldest wanted to leave them and go to see the world, to find other lodges and bring home wives for each of them. The younger ones would not hear of this, and said that they had gone along so far well without strangers, and they could still do without them. So

    p. 41

    they continued to live together and no more was said about any of them leaving.

    One day they wanted new quivers for their arrows. One made his of otter, another chose sheep, and a third took wolf skin. Then they thought it well to make new arrows. They made many, some being of oak and a few, very precious, of the thigh-bone of the buck. It took them much longer to fashion the heads of flint and sandstone; but at last all were finished, and they were ready for a grand hunt. They laid wagers with one another as to who should come in first with game, each one agreeing to kill only the animal he was in the habit of taking, and not to meddle with what he knew belonged to his brother.

    The youngest, named Deep Voice, had not gone far when he met a black bear, which according to the agreement he was not to kill. But the animal was so close to him that he could not refrain from taking aim. The bear fell dead at his feet. His scruples were gone then, so he began skinning it.

    Soon his eyes troubled him and he rubbed them with his bloody hands, when, on looking up, everything appeared red. He went to the brook and washed

    p. 42

    his hands and face, but the same red hue was still on the trees, the ground, and even on the skin of the black bear. He heard a strange noise, and leaving the animal partly skinned, went to see whence it came.

    By following the sound he came to the shore of a great lake, where he saw a beautiful swan swimming. Its feathers were not like those of any other swan he had ever seen, for they were a brilliant scarlet and glistened in the sun.

    He drew one of his arrows and fired at it, but the arrow fell short of its mark. He shot again and again until his quiver was empty. Still the swan remained dipping its long neck into the water, seemingly ignorant of the hunter’s presence.

    Then he remembered that three magic arrows which had belonged to his father were in the wigwam. At any other time he would not have thought of meddling with them; but he was determined to secure this beautiful bird. He ran quickly to the lodge, brought the arrows and fired them. The first went very near the bird, but did not strike it. The second also fell harmless in the water. The third struck the swan in the neck; but she rose immediately and flew towards the setting sun.

    p. 43

    Deep Voice was disappointed, and knowing that his brothers would be angry about the loss of the arrows, he rushed into the water and secured the first two, but found that the third had been carried off by the red swan.

    He thought that as the bird was wounded it could not fly far, so, placing the magic arrows in his quiver, he ran on to overtake it. Over hills and prairies, through the forests and out on the plain he went, till at last it grew dark and he lost sight of the swan.

    On coming out of the forest he heard voices in the distance, and knew that people could not be far off. He looked about and saw a large town on a distant hill and heard the watchman, an old owl, call out, “We are visited,” to which the people answered with a loud “Hallo!”

    Deep Voice approached the watchman and told him that he came for no evil purpose, but merely to ask for shelter. The owl said nothing, but led him to the lodge of the Chief, and told him to enter.

    “Come in, come in,” said the Chief; “sit there,” he added, as the young man appeared.

    He was given food to eat and but few questions were asked him.

    p. 44

    By and by the Chief, who had been watching him closely, said, “Daughter, take our son-in-law’s moccasins, and if they need mending, do it for him.”

    Deep Voice was much astonished to find himself married at such short notice, but made up his mind to let one of his brothers have her for his wife. She was not good-looking and she proved herself bad-tempered by snatching the moccasins in such a surly manner that Deep Voice ran after her, took them from her and hung them up himself.

    Being very tired he soon fell asleep. Early next morning he said to the girl: “Which way did the red swan go?”

    “Do you think you can catch it?” she said, and turned angrily away.

    Yes,” he answered.

    “Foolishness!” said the girl; but as he persisted, she went to the door and showed him the direction in which the bird had flown.

    It was still dark, and as the road was strange to him he traveled slowly. When daylight came he started to run and ran all day as fast as lie could. Towards night he was almost exhausted and was glad to find himself near another village, where he might be able to rest.

    p. 45

    This village also had an owl for a watchman, a large, gray bird, who saw him at a distance and called to those in the camp, “Tu-who! we are visited.”

    Deep Voice was shown to the lodge of the Chief and treated exactly as on the first night. This time the Chief’s daughter was beautiful and gentle in her ways. “She shall be for my elder brother,” thought the boy, “for he has always been kind to me.”

    He slept soundly all night and it was nearly dawn when he awoke; but he lost no time, for the Chief’s daughter was ready to answer his questions at once. She told him the red swan had passed about the middle of the previous afternoon, showed him the exact course it took and pointed out the shortest road to the prairie.

    He went slowly until sunrise and then ran as before. He was a swift runner, for he could shoot an arrow and then pass it in its flight so that it would fall behind him. He did this many times on the second day, for it helped him to travel faster. Towards evening, not seeing any town, he went more leisurely, thinking that he would have to travel all night.

    Soon after dark he saw a glow of light

    p. 46

    in the woods, and found when he went nearer that it came from a small, low lodge. He went cautiously on and looked in at the doorway. An old man was sitting by the fire, his head bent forward on his breast.

    Although Deep Voice had not made the slightest noise the old man called out, “Come in, my grandson.”

    The boy entered.

    “Take a seat there,” said the old man, pointing to a corner opposite him by the fire. “Now dry your things, for you must be tired, and I will cook supper for you. My kettle of water stands near the fire.”

    Deep Voice had been looking about the fireplace, but had seen no kettle. Now there appeared a small earthen pot filled with water. The old man took one grain of corn and one whortleberry, dropped them into the pot and set it where it would boil. Deep Voice was hungry and thought to himself that there was small chance of a good supper.

    When the water boiled the old man took the kettle off, handed him a dish and spoon made of the same material as the pot and told him to help himself.

    Deep Voice found the soup so good that

    p. 47

    he helped himself again and again until he had taken all there was. He felt ashamed, but he was still hungry.

    Before he could speak, the old man said, “Eat, eat, my grandchild, help yourself,” and motioned to the pot, which was immediately refilled.

    Deep Voice again helped himself to all the soup and again the kettle was filled, and his hunger was satisfied. Then the pot vanished.

    “My grandchild,” said the old man, when Deep Voice had finished, “you have set out on a difficult journey, but you will succeed. Only be determined, and be prepared for whatever may happen. Tomorrow you will go on your way until the sun sets, when you will find one of my fellow-magicians. He will give you food and shelter and will tell you more than I am permitted to do. Only be firm. On the day beyond to-morrow you will meet still another who will tell you all you wish to know and how you are to gain your wish.”

    Deep Voice lay down on the buffalo skins, which were white and soft, and slept soundly; for the old man’s words made him very happy.

    The magician prepared his breakfast as

    p. 48

    he had done the supper, after which the boy went on his way. He found the second magician as he had been told, and was given a supper from a magic kettle, and a couch upon white buffalo robes.

    The second magician did not seem so sure of the young man’s success. “Many have gone this way before you,” said he, “and none have ever come back. We shall see, we shall see.”

    This was said to try the courage of Deep Voice; but he remembered what the first magician had told him and was firm in his resolution.

    After breakfast next day he ran forward quickly, for he was anxious to meet the third magician who should tell him all about the red swan. But though he ran all day he did not get to the third lodge any earlier than he had reached the others.

    After a supper prepared as on the previous nights, the magician said to him: “My grandchild, to-morrow night you will come to the lodge of the Red Swan. She is not a bird, but a beautiful girl, the most beautiful that ever lived. Her father is a magician and rich in wampum. This wampum is of much value, for many of the shells were brought from the Great

    p. 49

    [paragraph continues]Salt Lake; but he prizes his daughter far more than all. The Red Swan loves her father, and all her life is spent in making him comfortable. The old man has met with a misfortune, having lost his cap of wampum which used to be fastened to his scalp and was never removed, night or day. A tribe of Indians, who had heard of it, one day sent to him, saying that their Chief’s daughter was very ill and that but one thing could cure her—a sight of this magic cap of wampum. The magician did not suspect the messengers, though he tried to persuade them to bring the maiden to him. They declared that she could not be moved; whereupon the old man tore off his cap, though it gave him much pain to do so, and sent it to the Chief. The story was all a pretense; and when they got the cap they made fun of it and placed it on a pole for the birds to peck at, and the stranger to ridicule. The old man is not strong enough to get the cap back; but he has been told that a young warrior shall some day procure it for him. The Red Swan goes forth in the Moon of Falling Leaves to seek for this Brave, and she has promised to be the wife of him who is successful. My grandchild, many have followed her and have

    p. 50

    failed, but I think you will be more favored. When you are seated in the lodge of the Red Swan, the magician will ask you many things. Tell him your dreams and what your guardian spirits have done for you. Then he will ask you to recover his cap of wampum and will show you what you are to do to find and punish the wicked possessors of it.”

    Deep Voice was greatly pleased to hear that he might win such a beautiful wife. He leaped and ran gaily through the forest the next day, and the idea that he might fail never entered his mind. Towards evening he heard deep groans, which he believed came from the lodge of the Red Swan.

    It was not long before he reached a fine wigwam, and on entering saw the magician seated in the center, holding his head with both hands and moaning with pain.

    The old man prepared supper, for no one was allowed to see the Red Swan, or even to know that she was in the wigwam. But Deep Voice saw a curtain dividing the lodge, and thought that he heard a rustle of wings.

    His heart did not fail him, and he answered the old man’s questions patiently

    p. 51

    and truthfully. When he told his dreams, the magician shook his head, saying, “No, that is not the one, that is not it,” to each, until Deep Voice thought he would not tell him any more. He was not willing, however, to give up the Red Swan, so at last he remembered a dream wholly different from the others, which he straightway told.

    The magician became quite excited before he had finished his story, and exclaimed: “That’s it, that’s it! You will cause me to live! That is what I have been waiting for a young man to say. Will you go and get my cap for me?”

    “Yes,” said Deep Voice, “and on the day beyond to-morrow when you hear the voice of the night-hawk, you must put your head out of the door of the lodge. You will see me coming with the cap, which I will fasten on your head before I enter. The magic food that I have eaten has given me the power to change my form, so I shall come as a night-hawk, and will give the cry to let you know that I am successful. Have ready your war-club that I may seize it to strike with when I come.”

    Deep Voice had not known when he began speaking what he would say, but

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    as the magician looked at him the words came. In spite of all the tales that he had heard about the young men who had gone before him, and the magician told him many that night, Deep Voice was anxious to begin his task. He rose early and went in the direction pointed out to him.

    When he saw the cap at a distance he thought that no one was near it; but as he went nearer he found that those about it were as the hanging leaves for number. Knowing that he could not pass unharmed through so great a crowd, he changed himself into a humming-bird and flew close enough to the cap to examine it, but did not touch it, for fear an arrow might be aimed at him.

    The cap was tied securely to a tall pole and no bird could unfasten it without his actions being noticed. Deep Voice, therefore, changed himself into the down of a dandelion and lighted on the cap itself. He thrust his silver fingers under and between the cords, untied them, and lifted the cap slowly, for it was a great weight for so small a thing to carry.

    When the crowd below saw the cap moving, and that it was being carried away, they raised a great shout and ran after it,

    p. 53

    “He flew swiftly toward the magician’s lodge.”

     

    shooting clouds of arrows as they went. The wind which blew the arrows blew the down out of their reach; so it was soon far enough from them to be safe for Deep Voice to take the form of a bird. As a night-hawk he flew swiftly towards the magician’s lodge, giving the call he had named as a signal.

    The old man heard him and looked out. Deep Voice flew close to him and dropped the cap upon his head; then changing himself into a man, he seized the war-club which the magician had placed just outside the lodge, and with one powerful blow fastened the cap securely, but knocked the old man senseless. When he recovered, what was the surprise of Deep Voice to see, not the old magician who had entertained him, but a handsome young warrior who said to him, “Thank you, my friend, for the bravery and kindness by which you have restored my youth and strength.”

    He urged Deep Voice to remain in his lodge as his guest. They hunted together many days and became fast friends. At last Deep Voice wished to return to his brothers. The young magician then brought out gifts—buffalo robes and deer skin white as snow, strings and belts of

    p. 54

    wampum, as much as he could carry, enough to make him a great man in any country.

    During all his stay nothing had been said about the Red Swan. This day, as they were smoking their farewell pipe, the young magician said to Deep Voice: “My brother, you know the reward that was to be for him who restored my cap of wampum. I have given you riches that will be all that you will want as long as you live. I now give you the best gift of all.”

    At this the Red Swan appeared.

    “Take her,” said the magician; “she is my sister, let her be your wife.”

    So Deep Voice and the Red Swan went home by the way he came, stopping at the lodges of the old magicians to take with them the wives for his brothers. The Red Swan far surpassed them in beauty and loveliness, and her daughters and their daughters have ever been known as the handsomest women of the tribe.


    p. 55 p. 56 p. 57

    THE BENDED ROCKS.

    A STORY OF NIAGARA.

     

    ENDING WILLOW was the most beautiful girl in a tribe noted for its handsome women. She had many suitors, but she refused them all; for her love was given to a young warrior of a distant nation, who, she felt sure, would some day return to throw a red deer at her feet in token that he wished to marry her.

    Among her suitors was a hideous old Indian, a chief who was very rich. He was scarred and wrinkled and his hair was as gray as the badger that burrows in the forest. He was cruel also, for when the young men were put to the torture to prove themselves worthy to be warriors, he devised tests more dreadful than any that the tribe had ever known. But the chief, who was rightly named No Heart, declared that he would marry Bending Willow, and, as he was powerful, her parents did not dare to refuse him. Bending Willow begged and pleaded in vain.

    p. 58

    On the night before the day set for the marriage, she went into the woods, and throwing herself on the ground, sobbed as if her heart would break. All night she lay there, listening to the thunder of the great cataract of Niagara, which was but a woman’s journey from the village. At last it suggested to her a sure means of escape.

    Early in the morning before any one was stirring, she went back to her father’s wigwam, took his canoe and dragged it to the edge of the river. Then stepping into it she set it adrift and it headed quickly towards the Falls. It soon reached the rapids and was tossed like a withered branch on the white-crested billows, but went on, on, swiftly and surely to the edge of the great fall.

    For a moment only, she saw the bright, green water, and then she felt herself lifted and was borne on great, white wings which held her above the rocks. The water divided and she passed into a dark cave behind the rainbow.

    The spirit of Cloud and Rain had gone to her rescue and had taken her into his lodge. He was a little, old man, with a white face and hair and beard of soft, white mist, like that which rises day and

    p. 59

    night from the base of the Falls. The door of his lodge was the green wave of Niagara, and the walls were of gray rock studded with white stone flowers.

    Cloud and Rain gave her a warm wrapper and seated her on a heap of ermine skins in a far corner of the lodge where the dampness was shut out by a magic fire. This is the fire that runs beneath the Falls, and throws its yellow-and-green flames across the water, forming the rainbow.

    He brought her dainty fish to eat and delicate jelly made from mosses which only the water spirits can find or prepare.

    When she was rested he told her that he knew her story, and if she would stay with him he would keep her until her ugly old suitor was dead. “A great serpent,” added he, “lies beneath the village, and is even now poisoning the spring from which No Heart draws all the water that he uses, and he will soon die.”

    Bending Willow was grateful, and said that she would gladly remain all her life in such a beautiful home and with such a kind spirit.

    Cloud and Rain smiled; but he knew the heart of a young girl would turn towards her own home when it was safe

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    for her to return. He needed no better proof of this than the questions she asked about the serpent which caused so much sickness among her people.

    He told her that this serpent had lain there many years. When he once tasted human blood he could never be satisfied. He crept beneath a village and cast a black poison into the springs from which people drew water. When any one died the serpent stole out at night and drank his blood. That made him ravenous for more. So when one death occurred more followed until the serpent was gorged and went to sleep for a time.

    “When you return,” said Cloud and Rain, “persuade your people to move their camp. Let them come near me, and should the serpent dare to follow I will defend them.”

    Bending Willow stayed four months with Cloud and Rain, and he taught her much magic, and showed her the herbs which would cure sickness.

    One day when he came in from fishing he said to her: “No Heart is dead. This night I will throw a bridge from the foot of the waters across the Falls to the high hills. You must climb it without fear, for I will hold it firmly until you are on the land.”

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    When the moon rose and lighted all the river, Cloud and Rain caused a gentle wind to raise the spray until it formed a great, white arch reaching from his cave to the distant hills. He led Bending Willow to the foot of this bridge of mist and helped her to climb until she was assured of her safety and could step steadily.

    All the tribe welcomed her, and none were sorry that she had not married No Heart. She told them of the good spirit, Cloud and Rain, of his wonderful lodge, of his kindness, and of the many things he had taught her.

    At first they would not entertain the idea of moving their village, for there were pleasant fishing-grounds where they lived, and by the Falls none but spirits could catch the fish. But when strong men sickened and some of the children of the Chief died, they took down their lodge poles and sought the protection of the good spirit.

    For a long time they lived in peace and health; but after many moons the serpent discovered their new camp and made his way thither.

    Cloud and Rain was soon aware of his arrival, and was very angry because the serpent dared to come so near his lodge.

    p. 62

    [paragraph continues]He took a handful of the magic fire and molded it into thunderbolts which he hurled at the monster. The first stunned him, the second wounded him severely, and the third killed him.

    Cloud and Rain told them to drag the body to the rapids and hurl it into the water. It took all the women of the tribe to move it, for it was longer than the flight of twenty arrows. As it tossed upon the water, it looked as though a mountain had fallen upon the waves, and it drifted but slowly to the edge of the Great Fall. There it was drawn between the rocks and became wedged so firmly that it could not be dislodged, but coiled itself as if it had lain down to sleep. Its weight was so great that it bent the rocks, and they remain curved like a drawn bow to this day. The serpent itself was gradually washed to pieces and disappeared.

    In the Moon of Flowers the young warrior whom Bending Willow loved came and cast a red deer at her feet, and they were happy ever after.


    p. 63 p. 64 p. 65

    WHITE HAWK, THE LAZY.

    HITE HAWK was known as the laziest boy in the tribe. When his father set his nets, even on the coldest days in winter, he had to do it alone; for White Hawk would never help him either to carry the net or to cut the ice. He neither hunted nor fished, he took no part in the games of the young men, and he refused to wait upon his parents, until his name became a reproach.

    His father and mother were deeply grieved by his conduct, for they themselves were industrious and frugal. They did not, like many of their tribe, return from the wintering grounds to feast and be idle; but built themselves a lodge in the forest, where they laid store for the future. At last they determined to try to shame White Hawk out of his laziness. So one night when he had refused to go to fetch water for them, the father said: “Ah, my son, one who is afraid to

    p. 66

    go to the river after dark will never kill the Red Head.”

    Now, it was the ambition of every Indian boy to kill the Red Head. Though his parents did not know it, White Hawk had always believed that he would accomplish it, and he often sat and thought of different ways in which it might be done, for he was strong, despite his laziness.

    He made no answer, but went at once to bed. The next morning he asked his mother to make him some new moccasins of deer skin while he cut some arrows. He made only four, which he put into a shabby quiver and laid beside his moccasins ready to take with him in the morning.

    He rose before daylight, and without waking either his father or his mother put on his moccasins, took his bow and quiver and set out, determined to kill the Red Head before he returned. He did not know which way to go, so as soon as it was light he shot an arrow into the air and followed the direction of its flight.

    He traveled all day. Towards night he was tired and hungry, for he had brought no food with him and had found but a few acorns in the forest. To his surprise he saw a fat deer with an arrow in its side lying across his path.

    p. 67

    It was the arrow he had shot that morning. He did not pull it out, but cut off as much meat as he wanted to eat and left the rest for the coyotes.

    He slept in a hollow tree all night. Early the next morning he shot another arrow into the air to find out in what direction to go that day, and at night he found another deer that had been pierced by this arrow.

    Thus it happened every day for four days; but as he had not withdrawn any of the arrows, on the fifth day he had none to use and so was without food. He was very hungry, for he had long since left the woods and there were no nuts or berries on the prairie.

    He lay down, thinking he might as well die there as elsewhere, for he was suffering great pain from hunger. It was not long before he heard a hollow, rumbling sound that seemed to be under ground.

    He stood up and looking around, saw a broad, beaten path leading across the prairie. An old woman was walking along this path, thumping the ground with a stick at every step.

    He went nearer and was terribly frightened, for he discovered that she was a

    p. 68

    witch, known throughout the country as “the little old woman who makes war.”

    She wore a mantle made entirely of women’s scalps. Her staff, which was a stout, hickory stick, was ornamented with a string of toes and bills of birds of all kinds. At every stroke of the staff they fluttered and sang, each in its own fashion, and the discord was horrible.

    White Hawk followed her, creeping along in the high grass so as to hide himself, until he saw her lodge, which was on the shore of the lake. She entered, took off her mantle and shook it several times. At every shake the scalps uttered loud shrieks of laughter, in which the old witch joined.

    Presently she came out, and without seeming to look, walked directly up to White Hawk. She told him that she knew all about his determination to kill the Red Head, and that she would help him. “Many young men have thought about killing him,” she said, “but you are the only one who has set out to do it.”

    She insisted upon his going to her lodge to spend the night, and he went, although he knew that he would not be able to sleep in such a place.

    She told him to lie down, and taking

    p. 69

    out a comb, began to comb his hair, which in a few moments became long and glossy, like a woman’s. She tied its with a magic hairstring, and gave him a woman’s dress of fine, soft skin, a necklace, and brooches of silver, and many strings of wampum. Then she painted his face red and yellow, not forgetting to put on some love-powder. Last of all she brought a silver bowl for him and slipped a blade of scented sword-grass into his girdle.

    She told him that the Red Head lived on an island in the center of the lake on the shore of which her lodge was built.

    On the morrow White Hawk should go down to the water and begin dipping they silver bowl into the lake and drinking from it. The Indians who were with the Red Head would see him, and, supposing him to be a woman, would come over in their canoes, and each would wish to make her his wife.

    He was to say, “No, I will only marry the Red Head, and he must bring his own canoe for me, for I have traveled a long way in order to be his wife.”

    When the Red Head should receive the news he would cross in his canoe and take White Hawk to the island. The witch

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    loaded him with presents to give in the event of a marriage, in which case he was to be on the watch for an opportunity to kill the Red Head by cutting off his head with the spear of scented sword-grass.

    White Hawk rose next morning, put on the woman’s garments that had been given him, went down to the lake and began dipping water with the silver bowl.

    Presently many canoes were put out from the island. They were driven swiftly to the spot where he stood, and the men strove with one another in offers of marriage.

    White Hawk acted as the witch told him a woman would under the circumstances. To all their entreaties he replied: “I have come a great way to see the Red Head, whom I am resolved to marry. If he wants me let him come in his own canoe to take me to his wigwam.”

    The message was taken to the Red Head, who immediately crossed the lake in his canoe. As it neared the shore White Hawk saw that its framework was of live rattlesnakes, who thrust out their heads and hissed and rattled as he stepped into the boat. The Red Head spoke to them and they quieted down, as dogs at the word of their master.

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    When they landed the Red Head went straight to his wigwam and the marriage was performed. Then a feast was spread, the presents were given and White Hawk waited his opportunity.

    By and by Red Head’s mother, who had been watching the bride closely, said to her husband, “That is no woman our son has married; no woman ever looked out of her eyes like that.”

    Her husband was very angry; and White Hawk, who had overheard the conversation, jumped up and said: “I have been insulted, and by my husband’s people. I cannot live here. I will return at once to my nation,” and he ran out of the wigwam, followed by the guests and by the Red Head, who motioned to them to leave him.

    White Hawk went down to the shore and made pretense of getting into a canoe, when the Red Head laid a hand upon him and sorrowfully begged him to wait at least a little time. He turned back and sat down, when the Red Head threw himself at his wife’s feet and put his head into her lap.

    White Hawk lost not a moment in drawing out the blade of sword-grass and cutting off his head at a single stroke. He

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    then plunged into the water and swam across the lake with the head in his hand.

    He had scarcely reached the shore when he saw the Red Head’s followers come down with torches in search of him and his wife. He heard their shrieks when they found the headless body, and so lost no time in making his way to the witch’s lodge, whither they would not be likely to follow him.

    The witch received him with great joy. She told him that he must give her a little piece of the scalp for herself, but he might take the rest home.

    He was anxious to return, so she gave him a partridge to offer the spirit of the earth, in case he should meet him on the way.

    As White Hawk crossed the prairie, he heard a great rumbling and crackling sound, and the earth split and opened in front of him. He threw the partridge into the crack and it was closed immediately, so that he passed over it in safety.

    On reaching home he found that his parents had fasted and mourned for him as dead, for he had been gone a year. Many young men had come to them and had said, “See, I am your son,” until

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    when White Hawk did return they would not even look at him.

    He threw himself at their feet and told them that he had killed the Red Head. They paid no attention to him, and the young men of the tribe to whom he repeated the story laughed in his face.

    He went outside the camp and brought back the head. Then indeed his parents rejoiced, for they knew that he would be admitted at once to the company of warriors for having rid them of so great an enemy. While they all wondered how one who was so lazy could have become so great a brave, he told them why he had acted as he did before he left the village. He was so strong that he had been afraid of breaking things, and so did not dare to touch them. He took hold of some fishing-nets, and as he turned them over in his fingers, they snapped in many places. But now that he was a man his strength would be useful to him and to the tribe. He could clear the forest of fallen trees, and carry some to the streams, where he could throw them so that his people might go from one side to the other in safety. Thereafter he was not known as White Hawk the Lazy, but as “The Strong Man.”


    p. 74 p. 75 p. 76 p. 77

    THE MAGIC FEATHER.

    N the depths of the forest in the land of the Dacotahs stood a wigwam many leagues distant from any other. The old man who had been known to live in it was supposed to have died; but he kept himself in hiding for the sake of his little grandson, whose mother had brought him there to escape the giants.

    The Dacotahs had once been a brave and mighty people. They were swift runners and proud of their fleetness. It had been told among the nations for many generations that a great chief should spring from this tribe, and that he should conquer all his enemies, even the giants who had made themselves strong by eating the flesh of those they took in battle and drinking their blood. This great chief should wear a white feather and should be known by its name.

    The giants believed the story and

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    sought to prevent it coming true. So they said to the Dacotahs: “Let us run a race. If you win you shall have our sons and our daughters to do with them as you please, and if we win we will take yours.”

    Some of the wise Indians shook their heads and said: “Suppose the giants win; they will kill our children and will serve them as dainty food upon their tables.” But the young men answered: “Kaw: who can outrun the Dacotahs? We shall return from the race with the young giants bound hand and foot, to fetch and carry for us all our days.” So they agreed to the wager and ran with the giants.

    Now, it was not to be supposed that the giants would act fairly. They dug pitfalls on the prairie, covering them with leaves and grass, which caused the runners to stumble, and lose the race.

    The Dacotahs, therefore, had to bring out their children and give them to the giants. When they were counted one child was missing. The giants roared with anger and made the whole tribe search for him, but he could not be found. Then the giants killed the father instead and ate his flesh, grumbling and

    p. 79

    muttering vengeance with every mouthful.

    This was the child whose home was in the forest. When he was still a very little fellow his grandfather made him a tiny bow and some smooth, light arrows, and taught him how to use them.

    The first time he ventured from the lodge he brought home a rabbit, the second time a squirrel, and he shot a fine, large deer long before he was strong enough to drag it home.

    One day when he was about fourteen years old, he heard a voice calling to him as he went through the thick woods:

    Come hither, you wearer of the white feather. You do not yet wear it, but you are worthy of it.”

    He looked about, but at first saw no one. At last he caught sight of the head of a little old man among the trees. On going up to it he discovered that the body from the heart downwards was wood and fast in the earth. He thought some hunter must have leaped upon a rotten stump and, it giving way, had caught and held him fast; but he soon recognized the roots of an old oak that he well knew. Its top had been blighted by a stroke of lightning, and the lower branches

    p. 80

    were so dark that no birds built their nests on them, and few even lighted upon them.

    The boy knew nothing of the world except what his grandfather had taught him. He had once found some lodge poles on the edge of the forest and a heap of ashes like those about their own wigwam, by which he guessed that there were other people living. He had never been told why he was living with an old man so far away from others, or of his father, but the time had come for him to know these things.

    The head which had called him, said as he came near: “Go home, White Feather, and lie down to sleep. You will dream, and on waking will find a pipe, a pouch of smoking mixture, and a long white feather beside you. Put the feather on your head, and as you smoke you will see the cloud which rises from your pipe pass out of the doorway as a flock of pigeons.” The voice then told him who he was, and also that the giants had never given up looking for him. He was to wait for them no longer, but to go boldly to their lodge and offer to race with them. “Here,” said the voice, “is an enchanted vine which you are to

    p. 81

    throw over the head of every one who runs with you.”

    White Feather, as he was thenceforth called, picked up the vine, went quickly home and did as he had been told. He heard the voice, awoke and found the pouch of tobacco, the pipe, and the white feather. Placing the feather on his head, he filled the pipe and sat down to smoke.

    His grandfather, who was at work not far from the wigwam, was astonished to see flocks of pigeons flying over his head, and still more surprised to find that they came from his own doorway. When he went in and saw the boy wearing the white feather, he knew what it all meant and became very sad, for he loved the boy so much that he could not bear the thought of losing him.

    The next morning White Feather went in search of the giants. He passed through the forest, out upon the prairie and through other woods across another prairie, until at last he saw a tall lodge pole in the middle of the forest. He went boldly up to it, thinking to surprise the giants, but his coming was not unexpected, for the little spirits which carry the news had heard the voice speaking to

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    him and had hastened to tell those whom it most concerned.

    The giants were six brothers who lived in a lodge that was ill-kept and dirty. When they saw the boy coming they made fun of him among themselves; but when he entered the lodge they pretended that they were glad to see him and flattered him, telling him that his fame as a brave had already reached them.

    White Feather knew well what they wanted. He proposed the race; and though this was just what they had intended doing, they laughed at his offer. At last they said that if he would have it so, he should try first with the smallest and weakest of their number.

    They were to run towards the east until they came to a certain tree which had been stripped of its bark, and then back to the starting point, where a war-club made of iron was driven into the ground. Whoever reached this first was to beat the other’s brains out with it.

    White Feather and the youngest giant ran nimbly on, and the giants, who were watching, were rejoiced to see their brother gain slowly but surely, and at last shoot ahead of White Feather. When his enemy was almost at the goal,

    p. 83

    the boy, who was only a few feet behind, threw the enchanted vine over the giant’s head, which caused him to fall back helpless. No one suspected anything more than an accident, for the vine could not be seen except by him who carried it.

    After White Feather had cut off the giant’s head, the brothers thought to get the better of him, and begged him to leave the head with them, for they thought that by magic they might bring it back to life, but he claimed his right to take it home to his grandfather.

    The next morning he returned to run with the second giant, whom he defeated in the same manner; the third morning the third, and so on until all but one were killed.

    As he went towards the giant’s lodge on the sixth morning he heard the voice of the old man of the oak tree who had first appeared to him. It came to warn him. It told him that the sixth giant was afraid to race with him, and would therefore try to deceive him and work enchantment on him. As he went through the wood he would meet a beautiful woman, the most beautiful in the world. To avoid danger he must wish himself an elk and he would be changed into that

    p. 84

    animal. Even then he must keep out of her way, for she meant to do him harm.

    White Feather had not gone far from the tree when he met her. He had never seen a woman before, and this one was so beautiful that he wished himself an elk at once for he was sure she would bewitch him. He could not tear himself away from the spot, however, but kept browsing near her, raising his eyes now and then to look at her.

    She went to him, laid her hand upon his neck and stroked his sides. Looking from him she sighed, and as he turned his head towards her, she reproached him for changing himself from a tall and handsome man to such an ugly creature. “For,” said she, “I heard of you in a distant land, and, though many sought me, I came hither to be your wife.”

    As White Feather looked at her he saw tears shining in her eyes, and almost before he knew it he wished himself a man again. In a moment he was restored to his natural shape, and the woman flung her arms about his neck and kissed him.

    By and by she coaxed him to lie down on the ground and put his head on her lap. Now, this beautiful woman was

    p. 85

    really the giant in disguise; and as White Feather lay with his head on her knee, she stroked his hair and forehead, and by her magic put him to sleep. Then she took an ax and broke his back. This done, she changed herself into the giant, turned White Feather into a dog, and bade him follow to the lodge.

    The giant took the white feather and placed it on his own head, for he knew there was magic in it; and he wished to make the tribes honor him as the great warrior they had long expected.

    p. 86

    II.

    N a little village but a woman’s journey from the home of the giants lived a chief named Red Wing. He had two daughters, White Weasel and Crystal Stone, each noted for her beauty and haughtiness, though Crystal Stone was kind to every one but her lovers, who came from far and near, and were a constant source of jealousy to White Weasel, the elder. The eldest of the giants was White Weasel’s suitor, but she was afraid of him, so both the sisters remained unmarried.

    When the news of White Feather’s race with the giants came to the village, each of the maidens determined that she would win the young brave for a husband. White Weasel wanted some one who would be a great chief and make all the tribes afraid of him. Crystal Stone loved him beforehand, for she knew he must be good as well as brave, else the white feather would not have been given to him. Each kept the wish to herself and went into the woods to fast, that it might come true.

    p. 87

    When they heard that White Feather was on his way through the forest, White Weasel set her lodge in order and dressed herself gaily, hoping thereby to attract his attention. Her sister made no such preparation, for she thought so brave and wise a chief would have too good sense to take notice of a woman’s finery.

    When the giant passed through the forest, White Weasel went out and invited him into her lodge. He entered and she did not guess that it was the giant of whom she had been in such fear.

    Crystal Stone invited the dog into her lodge—her sister had shut him out—and was kind to it, as she had always been to dumb creatures. Now, although the dog was enchanted and could not change his condition, he still had more than human sense and knew all the thoughts of his mistress. He grew to love her more and more every day and looked about for some way to show it.

    One day when the giant was hunting on the prairie, the dog went out to hunt also; but he ran down to the bank of the river. He stepped cautiously into the water and drew out a large stone, which was turned into a beaver as soon as it touched the ground. He took it home

    p. 88

    to his mistress, who showed it to her sister and offered to share it with her. White Weasel refused it, but told her husband he had better follow the dog and discover where such fine beavers could be had.

    The giant went, and hiding behind a tree, saw the dog draw out a stone, which turned into a beaver. After the animal had gone home he went down to the water and drew out a stone, which likewise turned into a beaver. He tied it to his belt and took it home, throwing it down at the door of the lodge.

    When he had been at home a little while, he told his wife to go and bring in his belt. She did so, but there was no beaver tied to it, only a large, smooth stone such as he had drawn out of the water.

    The dog, knowing that he had been watched, would not go for more beavers; but the next day went through the woods until he came to a charred tree. He broke off a small branch, which turned into a bear as soon as he took hold of it to carry it home. The giant, who had been watching him, also broke off a branch, and he, too, secured a bear; but when he took it home and told his wife to fetch it in, she found only a black stick.

    Then White Weasel became very angry

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    and scoffed at her husband, asking him if this was the way he had done the wonderful things that had made his fame. “Ugh!” she said, “you are a coward, though you are so big and great.”

    The next day, after the giant had gone out, she went to the village to tell her father, Red Wing, how badly her husband treated her in not bringing home food. She also told him that her sister, who had taken the dog into her wigwam, always had plenty to eat, and that Crystal Stone pitied the wife of the wearer of the white feather, who often had to go hungry.

    Red Wing listened to her story and knew at once that there must be magic at work somewhere. He sent a company of young men and women to the lodge of Crystal Stone to see if White Weasel’s story were true, and if so to bring his younger daughter and the dog to his wigwam.

    Meanwhile the dog had asked his mistress to give him a bath such as the Indians take. They went down to the river, where he pointed out a spot on which she was to build him a lodge. She made it of grass and sticks, and after heating some large stones laid them on

    p. 90

    the floor, leaving only just enough room for the dog to crawl in and lie down. Then she poured water on the stones, which caused a thick steam that almost choked him. He lay in it for a long time, after which, raising himself, he rushed out and jumped into a pool of water formed by the river. He came out a tall, handsome man, but without the power of speech.

    The messengers from Red Wing were greatly astonished at finding a man instead of the dog that they had expected to see, but had no trouble in persuading him and Crystal Stone to go with them.

    Red Wing was as much astonished as his messengers had been, and called all the wise men of the tribe to witness what should take place, and to give counsel concerning his daughters.

    The whole tribe and many strangers soon assembled. The giant came also and brought with him the magic pipe that had been given to White Feather in his dream. He smoked it and passed it to the Indians to smoke, but nothing came of it. Then White Feather motioned to them that he wished to take it. He also asked for the white feather, which he placed on his head; when, at

    p. 91


    “Lo! Clouds of blue and white pigeons rushed from the smoke.”

    the first whiff from the pipe, lo! clouds of blue and white pigeons rushed from the smoke.

    The men sprang to their feet, astonished to see such magic. White Feather’s speech returned, and in answer to the questions put to him, he told his story to the chief.

    Red Wing and the council listened and smoked for a time in silence. Then the oldest and wisest brave ordered the giant to appear before White Feather, who should transform him into a dog. White Feather accomplished this by knocking upon him the ashes from the magic pipe. It was next decreed that the boys of the tribe should take the war-clubs of their fathers and, driving the animal into the forest, beat him to death.

    White Feather wished to reward his friends, so he invited them to a buffalo hunt, to take place in four days’ time, and he bade them prepare many arrows. To make ready for them, he cut a buffalo robe into strips, which he sowed upon the prairie.

    On the day appointed the warriors found that these shreds of skin had grown into a large herd of buffaloes. They killed as many as they pleased, for White Feather

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    tipped each arrow with magic, so that none missed their aim.

    A grand feast followed in honor of White Feather’s triumph over the giants and of his marriage with Crystal Stone.


    p. 93 p. 94 p. 95

    THE STAR MAIDEN.

    HE Ojibways were a great nation whom the fairies loved. Their land was the home of many spirits, and as long as they lived on the shores of the great lakes the woods in that country were full of fairies. Some of them dwelt in the moss at the roots or on the trunks of trees. Others hid beneath the mushrooms and toadstools. Some changed themselves into bright-winged butterflies or tinier insects with shining wings. This they did that they might be near the children they loved and play with them where they could see and be seen.

    But there were also evil spirits in the land. These burrowed in the ground, gnawed at the roots of the loveliest flowers and destroyed them. They breathed upon the corn and blighted it. They listened whenever they heard men talking, and carried the news to those with whom it would make most mischief.

    It is because of these wicked fairies that the Indian must be silent in the

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    woods and must not whisper confidences in the camp unless he is sure the spirits are fast asleep under the white blanket of the snow.

    The Ojibways looked well after the interests of the good spirits. They shielded the flowers and stepped carefully aside when moss or flower was in their path. They brushed no moss from the trees, and they never snared the sunbeams, for on them thousands of fairies came down from the sky. When the chase was over they sat in the doorways of their wigwams smoking, and as they watched the blue circles drift and fade into the darkness of the evening, they listened to the voices of the fairies and the insects’ hum and the thousand tiny noises that night always brings.

    One night as they were listening they saw a bright light shining in the top of the tallest trees. It was a star brighter than all the others, and it seemed very near the earth. When they went close to the tree they found that it was really caught in the topmost branches.

    The wise men of the tribe were summoned and for three nights they sat about the council fire, but they came to no conclusion about the beautiful star. At last

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    one of the young warriors went to them and told them that the truth had come to him in a dream.

    While asleep the west wind had lifted the curtains of his wigwam and the light of the star fell full upon him. Suddenly a beautiful maiden stood at his side. She smiled upon him, and as he gazed speechless she told him that her home was in the star and that in wandering over all the earth she had seen no land so fair as the land of the Ojibways. Its flowers, its sweet-voiced birds, its rivers, its beautiful lakes, the mountains clothed in green, these had charmed her, and she wished to be no more a wanderer. If they would welcome her she would make her home among them, and she asked them to choose a place in which she might dwell.

    The council were greatly pleased; but they could not agree upon what was best to offer the Star Maiden, so they decided to ask her to choose for herself.

    She searched first among the flowers of the prairie. There she found the fairies’ ring, where the little spirits danced on moonlight nights. “Here,” thought she, “I will rest.” But as she swung herself backwards and forwards on the stem of a lovely blossom, she heard a terrible noise

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    and fled in great fear. A vast herd of buffaloes came and took possession of the fairies’ ring, where they rolled over one another, and bellowed so they could be heard far on the trail. No gentle star maiden could choose such a resting-place.

    She next sought the mountain rose. It was cool and pleasant, the moss was soft to her dainty feet, and she could talk to the spirits she loved, whose homes were in the stars. But the mountain was steep, and huge rocks hid from her view the nation that she loved.

    She was almost in despair, when one day as she looked down from the edge of the wild rose leaf she saw a white flower with a heart of gold shining on the waters of the lake below her. As she looked a canoe steered by the young warrior who had told her wishes to his people, shot past, and his strong, brown hand brushed the edge of the flower.

    “That is the home for me,” she cried, and half-skipping, half-flying down the side of the mountain, she quickly made her way to the flower and hid herself in its bosom. There she could watch the stars as well as when she looked upward from the cup of the mountain rose; there she could talk to the star spirits, for they

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    bathed in the clear lake; and best of all, there she could watch the people whom she loved, for their canoes were always upon the water.


    p. 100 p. 101 p. 102 p. 103

    THE FIGHTING HARE.

    T

    HE Prince of the Hares was playing with his children in front of his burrow, one day, when, growing tired, he threw back his ears, drew in his feet, and lay down to sleep.

    Meanwhile the sun came up and passed so close to the earth that it burnt his back full of holes. The Hare felt very sore; and as he rubbed himself, his fur came off in great patches, so that his beauty was spoiled. He was furiously angry, and starting up, cried out that he would fight the sun; and in spite of all that his friends could say, went at once in pursuit of him.

    The land where the Hare lived was a vast plain. When he had come to the end of it, he climbed a high hill in order to look over the country. He saw below him on the other side a field of green plumes nodding to the west wind. He had never seen corn growing before, and did not know what these plumes were.

    He ran eagerly to the place, broke off

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    as many as he could carry, and hid them behind the rocks. Then he rubbed two dead branches together and made a fire, in which he roasted the corn.

    Presently the owner came along, and seeing the damage done, called his warriors to fight the thief.

    The Hare had burrowed a hole at the side of the rock, and when the arrows were hurled at him, he blew them back with his magic breath. The warriors ran to catch him, but so great was their haste that one rushed upon another, and each caught only the other’s fists. Then they thought of digging him out. They worked until the Sun Prince was half way home, but before they had caught sight of the Hare, he had escaped through a secret passage.

    He ran to a rock a little way off and higher than the one beneath which they were digging, and hurled his magic ball at the burrow, breaking away the floor and the sides, so that it fell in, burying the Chief and all his followers.

    The next morning the Hare saw two men making arrowheads of hot rocks. He watched them heating the rocks, and when they were red hot, he cried out: “Oho! hot rocks will not burn me!”

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    The men looked up, and one of them said: “Are you a wizard?”

    “No,” said the Hare, “but I am a better man than you are, or the man who is working with you. I will lie on the hot rocks, if you will let me hold you on them in the same manner.”

    They agreed. So, when the rocks were glowing, the Hare laid himself on top of them, and the men pressed him down against them with their hands. But he breathed heavily, and his magic breath so cooled the part on which he was lying that not a particle of his fur was singed.

    The men having no such protection, soon begged for mercy, but the Hare held them to their promise and they both perished. “So much for making one’s self equal to a wizard,” said the Hare to himself as he continued his journey.

    The following day he passed by a high cliff round which the winds blew so hard that it was known by the men of that country as Hurricane Cliff. It overhung a deep ravine in which were sunflowers as tall as trees and the heads were heavy with seeds.

    The Hare took a handful of seeds and amused himself by throwing them into the air and catching them in his mouth.

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    [paragraph continues]While doing this he heard voices, and looking up, saw a group of women who were plotting to kill him.

    “Oho!” they said, “let us call the hurricane to hurl a rock down on him.”

    The Hare said nothing, but went in full sight of them and began eating the seeds with great relish. The women looked at them longingly, and finally asked him to share his dainties with them, not knowing what he really had.

    He tossed a handful of seeds into the air, and they tried hard to catch them, but failed again and again, each time going nearer to the edge of the cliff till, in her eagerness, the one nearest the edge reached out too far and fell into the ravine. The others were so close that they fell over her; so all but two were dashed to pieces, and these vowed vengeance on the Hare.

    He met them soon afterwards gathering berries, and called out that he would give them the revenge they wished. “Come,” said he, “you may blow these blackberry thorns and leaves into my eyes. I will let you try first and if you do not blind me you must let me do the same to you.”

    They took him at his word and threw

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    a handful of little else than thorns. But by breathing as he had done when on the hot rocks, he blew them all from him.

    The women trusted to their hands to protect them, but the Hare aimed well and the thorns passed between their fingers and put their eyes quite out.

    He had one more adventure with women. While passing through a lonely place he saw several women weaving jugs of willow which they made water-tight by smearing them inside with pitch. They, too, were planning to destroy him.

    He went boldly up to them and proposed that they should put him inside one of the jugs. As he could not get into those already made they put him into one that was not finished and wove the neck of the jug about him, making it very small, so that he should not escape.

    While they were laughing at the ease with which he had been caught he burst the jug open and stepped out unhurt.

    He then compelled them to get inside of the jugs and to let him weave the necks about them. He worked slowly at first to make them think that he did not know how to weave, but he made the necks strong and fastened them well.

    Then he rolled the jugs about till the

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    women were shaken and badly bruised. They threatened to be revenged, but when he knocked them harder and their blood ran out over the ground, they begged him to let them out.

    He would not, but, after a time, thinking that they had suffered enough, he struck each jug with his magic ball and put them out of their misery.

    A tarantula who had watched the Hare resolved to punish him by his own methods. The spider had a magic club which poisoned everything it struck, but never injured him. He called to the Hare and asked to be struck with the club.

    The Hare raised it and beat him on the head and back, but the spider remained unhurt. He began to suspect something wrong, and just before it was his turn to be struck he changed the spider’s club for his magic ball and killed the insect with one blow.

    Thus he traveled on, conquering all who opposed him or plotted against him, till he came to the edge of the world. There he saw a high cliff covered with trees of all sizes and kinds. He went up to the maple and said: “What are you good for, pray?”

    The maple shook its leaves in great disdain

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    and said: “I am the food of the Great Head. The blood of my children is sweet and nourishing, and they give it freely to the nations.”

    The Hare next went to the larch and asked: “What are you good for?”

    “I,” said the larch, “bind together the canoes of the people. If it were not for me they could not sail upon the lakes and rivers.”

    The cedar answered the question by saying: “I make the canoes strong, so that they will bear the weight of the great warriors. If it were not for me, none but women and children could sail on the waters.”

    The birch stood next in his way and said: “If it were not for me you could make no canoes at all. My bark is for the picture-writing of the people. How, but for me, could one Chief talk to his brother who lives by the distant river?”

    The fir-tree boasted of its balsam without which the canoe could not glide upon the water.

    “Ugh!” said the Hare. “You all say that no canoe could be made without you. You, Linden, you have no part in these canoes; what are you good for?”

    “I,” said the Linden, “am for the

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    cradles of the children. Without me where could they be rocked and put to sleep when the beautiful red has gone from the sky and the night comes? From me you take the basswood for your bowls and your drinking-cups.”

    The Oak stood in his path, and before the question was put to it, touched his head with its lower branches and said in a deep voice: “I shelter the great warriors. I mark the spot for their councils. From my boughs are made the swift arrows that bring food to the feet of the hunter and carry death to his enemies.”

    The Ash sighed and whispered: “From me is taken the bow that speeds the arrow in its flight.”

    The Red Willow drooped its head as it said: “My bark is for the pipe of the Indian, my wands are to bid him to the feast. My osiers are for his baskets, his mats and his water-jugs.”

    Thus every tree claimed to be of so much use that men could not do without it. At last the Hare came to a little tree hardly more than a shrub, many of whose leaves were blighted. “Of what use are you?” asked he.

    “None,” said the tree, “unless you can use me.”

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    “He went to the top of the cliff and saw the sun just rising.”

     

    “We shall see, we shall see,” said the Hare.

    He went to the top of the cliff and saw the sun just rising. It caught sight of him at the same moment, and knowing that he had come for vengeance, it retreated quickly into its cave.

    It stayed there three days and all the world suffered from cold and darkness. At last the noise of the people in their discontent reached the sun and he was obliged to come out.

    The Hare had his arrows ready and aimed many at him, but they fell short of their mark. When the sun was directly overhead he drew forth a magic arrow, which he dipped into a magic tear that escaped from his eye. With this he took good aim. It struck the sun and broke it into thousands of fragments.

    The flying pieces set the whole world on fire. It burned the forest, the prairie, the villages, the corn and the wild rice, the pumpkin vines and the gourds, the grapes and the nuts.

    The children of the Hare Prince ran into their burrow and the Great Elk led many of the other animals into a vast field in the Rocky Mountains, around which was drawn a sacred line that no fire could cross.

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    The fire burnt the cliff at the edge of the world. The Hare sought refuge first in one tree and then in another; but they were all destroyed except the little one that had said it was of no use. It was so small that it could not wholly protect him. His tail, his back, his feet and the tips of his ears were burnt, every part of him except his head.

    He rolled over and over trying to get relief, but his pain was so great that his eyes burst, and the water gushing from them put out the fire.

    The sun had been conquered and was summoned to appear before the council. They found him guilty of cruelty and indifference to the welfare of men; so he was compelled to travel the same trail day after day for all time and at a fixed distance from the earth. Thus he can no longer burn trees or animals, nor can he leave them in cold and darkness.


    p. 113 p. 114 p. 115

    THE GREAT HEAD.

    ONE WOLF was an Indian, who with his wife and ten sons moved some distance from their tribe and built themselves a lodge in the forest. The man and his wife were both old, and when sickness came they had no strength to fight it, but died within a few moons of each other. The sons were too young to live by themselves, and therefore went to the wigwam of their uncle, Deep Lake, their mother’s brother. He gave them food and shelter until the elder ones were able to hunt and so provide for their brothers.

    One morning several of them started out, each going in a different direction. The eldest went towards the north, because he was better able to travel far and to fight the fierce animals which lived in that region.

    The night came, bright with many stars, but he did not return.

    The next morning the second brother

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    set out in the same direction, thinking he might find the trail of the other. He did not return. Then the third brother went in search of those who had disappeared, and he, too, was seen no more.

    Thus they all followed one another, until only the youngest, Little Elk, was left with his uncle. He was too small and feeble to hope to succeed where his brothers had failed; and Deep Lake forbade him going out alone, for fear the witch or giant who had destroyed his brothers should do him harm.

    One day while Deep Lake and Little Elk were in the woods together they heard a deep groan which seemed to come from the ground. They searched and found a man covered with mold and lying under a great log.

    “Quick,” said Deep Lake to his nephew, “run to the lodge and get the bear’s oil.”

    Little Elk hurried to the wigwam and returned with a jar of bear’s oil, with which he rubbed the man until he became conscious and was able to speak. His words were very strange, considering that he had never seen either of them before.

    “You,” said he, looking at the boy, “are Little Elk. You had nine brothers

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    who set out towards the barren place to hunt, and not one of them ever returned.”

    The old man began to suspect magic, and asked, tremblingly, “Who are you?”

    “I,” said the stranger, “am Rotten Foot, the brother of the Great Head.”

    Deep Lake knew well about the Great Head. It was an enormous head without any body. It had large eyes that rolled about fearfully, and long, coarse hair like that of the grizzly bear, and it streamed over the huge cleft rock that was his home. Seen or unseen, if it caught sight of any living thing it would shriek in a shrill voice, “I see thee, I see thee; thou shalt die!”

    Deep Lake had been a brave chief, and he thought perhaps he could conquer the Great Head, or that at least he could find out about his nephews, whom he felt sure the Head had destroyed, and the plan which occurred to him was to be kind to the Head’s brother, so that he might learn more about him.

    He therefore invited Rotten Foot to his wigwam, gave him the most comfortable seat by the fire, rubbed his stiff limbs with bear’s oil, and set dainty food before him.

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    When he was warm and well fed, Deep Lake began to question him about the Head. “Could you bring him here?” he said at last.

    “He would not come merely for the asking, but I might lure him hither,” was the reply.

    The next day Rotten Foot set out in search of his brother. He promised to use all his skill and magic, if necessary, to bring him to the lodge. “Have ready some blocks of the maple tree for the Head’s food, in case he should return with me,” said he, as he set out on his journey.

    He pulled up a hickory tree and made arrows of its roots; then he crept cautiously along until he saw the cleft rock in the distance. Fearing that he might be seen, he used his magic and crawled inside a mole and told the animal to burrow in the ground, so as to hide him.

    It was not long before he heard the Head growl, “I see thee, I see thee; thou shalt die!”

    He looked out and saw that his brother was watching an owl, which immediately dropped from the tree, its flesh crumbled and its bones immediately lay bare.

    Rotten Foot drew out an arrow and aimed it at his brother. It was but a

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    small arrow when it started, but it grew larger and larger as it neared the Head. It did not strike him, but flew back, growing smaller and smaller until it was its original size, and slipped itself into the quiver at Rotten Foot’s side.

    Feeling sure that the Head would follow him, he turned and ran towards Deep Lake’s wigwam. The ridge that the mole made as it passed along completely hid him from the view of the Head, who soon followed in a roaring tempest.

    Deep Lake heard him tearing through the forest, and provided himself and Little Elk with war-clubs in case he should attack the wigwam.

    Just as Rotten Foot reached the wigwam and was about to jump out of the mole’s skin, the Head recognized his brother. He was delighted to see him, for he had long since supposed him dead. He laughed so loudly that the clouds were broken and a rainbow appeared above the trees.

    On hearing the change in his voice, from fierce anger to laughter, Deep Lake and Little Elk dropped their clubs and brought out the blocks of the maple tree.

    The Head devoured them greedily, and when he had finished he told them that

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    he had made up his mind to kill a witch who lived towards the north, and who destroyed twice as many animals and men as he did. “I never kill the brave or the innocent,” said he; “but she has no mercy, and draws men to their death by her sweet songs. They lull the unwary hunter as the snow lulls him when he staggers and falls in the forest.”

    Deep Lake then said, “Let me go with you, for the witch has slain my nephews, nine men, all brothers of this lad.”

    “No,” said the Head, “I will take the boy, and he shall help to avenge their death.”

    They traveled in the night, and early in the morning came in sight of the witch’s lodge. It was a cave filled with dead men’s bones. Their fingers hung from the roof, their scalps were heaped together for her couch, their skulls were her bowls and kettles.

    She sat rocking herself to and fro, singing a low, sweet song, the notes of which made all who heard it turn cold and shiver till all their flesh was shaken off them and they became nothing but dry bones.

    The Head had told Little Elk to put two clover blossoms into his ears so that he could not hear her. When they were

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    near her lodge he said to the lad: “I will ask her the question, ‘How long have you been here?’ This will break the charm of her song upon me, but you will see the hair fall from my head. You must put it back as fast as it comes out and it will grow at once and very long; then I will jump upon her and bite her. You must take the pieces of flesh from my mouth and throw them from you, saying, ‘Be a fox, a bird,’ or anything you choose, so they will run off and never return.”

    As they crept up to the cave, the Head shouted, “How long have you been here?”

    His hair began to fall out in long, thick locks, which Little Elk at once replaced. The Head then jumped upon the witch, and she screamed and begged for mercy; but he answered, “You had no mercy on others; you must die!”

    He bit her and killed her, and all the plain was covered with animals and the river was filled with fish from the pieces of her body. To make sure of her never coming to life again, they burned her bones and scattered them on the river.

    Then the Head told Little Elk to search for the year-old bones, which would be whiter than the others, and lay them

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    together. “Now,” said he, “I am going home, and as I go I will raise a tempest that will strike into the mouth of this cave. As it touches the bones, you must say, ‘All arise.’”

    Little Elk had just laid down the last bone when he heard the wind rising in the forest. As it blew into the cave he called loudly, “All arise!”

    The bones stood up and were immediately covered with flesh. The brothers recognized one another, and one and all praised Little Elk for his courage and his patience. Then they vanished down the trail in the forest.


    p. 123 p. 124 p. 125

    THE ADVENTURES OF LIVING STATUE.

    IVING STATUE was a great magician of the Ottawas, who lived on the shores of Lake Huron. His wigwam was of skin that had been scrubbed and bleached until it shone like snow when the sun falls upon it; and it could be seen at a great distance. From the lodge pole downwards it was covered with paintings, some done by the magician and others by his friends, each telling a wonderful tale of his magic.

    His couch was of white buffalo skins, which are very rare and precious. His pipes were the admiration of all who saw them, for they were ornamented with red feathers from the breast of the robin, blue from the jay, purple from the neck of the pigeon, and green from the throat of the drake. His moccasins of rabbit skin, dyed scarlet, were the softest that could be made. They were worked with

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    beads brought by a messenger from a far-distant tribe, who had received them from the Pale-faces that came across the Big Salt Lake. But the most wonderful thing about these moccasins was that they were magic shoes; for every stride he took in them carried him over a mile of ground.

    His flute was a reed cut in the swamp forest. When he blew a loud note upon it the distant rocks answered him, and the little vanishing men who danced in the moonlight, took up the music and laughed it back to him. When he breathed softly upon it no Indian heard him; for the sound went straight into the heart of the flowers. The fairies hearing it crept forth and balanced themselves on the petals of the flowers that they might hear the better.

    The magician’s sister, Sweet Strawberry, whose fawn-skin robe may be seen in the moon on bright nights, sometimes rested on the topmost branches of the tall trees to listen. She had once lived with him, but the Moon Prince had taken her to be his bride, and all the tribe mourned for her as for one dead.

    Living Statue talked with the birds and the squirrels, who laid down and died

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    and rolled out of their skins when he asked for them. He was the friend of all the rabbits, who were proud to have him eat them. When he had finished the meal, he read the story of the animal’s life in its bones, and if it had been good in its time he stroked its skin and it came to life again, and could nevermore be caught.

    One day, as Living Statue Was walking across the plain near the edge of the forest, he met a little man no higher than his knee. The dwarf was dressed all in green, and wore a green cap with a red plume in it.

    “Fight me, fight me,” said the dwarf, placing himself directly in front of the magician.

    Living Statue tried to kick him out of his path. Thereupon his foot began to swell so that he could hardly move.

    “Fight me, fight me,” said the dwarf, who again danced in front of him.

    Living Statue stooped and took hold of him, intending to throw him to one side, but he found the dwarf too strong for him. He strove in vain to lift him, so he wrestled with him till his arms were tired; but the dwarf was not overcome. At last, by a great effort he pushed him

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    from him, then rushed at him with all his might and succeeded in throwing him to the ground. He sprang quickly upon him, and taking out his knife prepared to scalp him.

    “Hold, hold,” said the dwarf; “I see the Ottawa magician is a brave warrior, as well as a great wizard. He has fought and conquered me, though not by magic. I will show him greater magic than any he has ever known.”

    When he had done speaking he threw himself backwards and was changed into a crooked ear of corn, which rolled over and lay at the magician’s feet.

    “Take me,” said the ear; “tear off the wrapper that is drawn so tightly about me and leave nothing to hide my body from your eyes. Then pull my body to pieces, taking all the flesh from the bones and throw the flesh upon different parts of the plain. Cover me with earth that the ravens may not feast upon me. My spine you shall break in pieces no larger than your thumb and shall scatter them near the edge of the forest. Go back to your village when you have done this and return to this place after one moon.”

    Living Statue did exactly what the

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    dwarf had told him to do, but he said nothing to the Ottawas about his adventure. It was not for them to understand magic; they might try to do what he alone understood and the spirits would be offended.

    When the hot moon had come Living Statue went back to the plain where he had wrestled with the dwarf, and there he saw a field of long, green plumes waving in the sunlight. They were smooth and glossy and dropped almost to the ground. In color they were like the robe of the dwarf, only bright and shining.

    While he was looking and wondering, the dwarf suddenly sprang out of the broadest stalk and said, “You have done well. Let one moon pass and another appear before you come again. Then you will find a new food for the Ottawas, better than the wild rice, sweet as the blood of the maple, and strength-giving as the flesh of the deer.”

    At the time appointed, Living Statue went again to the spot and there he found the gift of the corn. He brought his tribe to witness, and to gather it. Then he and three other magicians painted their bodies with white clay and danced round the kettle in which it was being prepared,

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    which done, they took out the ears and burnt them as a sacrifice. They then put out the fire and lighted a fresh one, with which they cooked “the spirits’ berry” for themselves.

    One night when Living Statue lay asleep, he heard the curtain of his tent flap, and presently two dwarfs entered and crept up to his couch. One climbed upon his legs and sat astride them; the other mounted to his breast and began feeling his throat.

    “Choke him! choke him!” said the dwarf at his feet.

    “I can’t; my hands are too small and weak,” said the other.

    “Pull his heart out! Pull his heart out!” said the first.

    The second dwarf began pounding and tugging at the breast of the sleeper. At this the one astride his legs gave his companion a vicious kick, and said in a hoarse whisper, “You stupid! pull it out through his mouth.”

    So the dwarf forced open the teeth of Living Statue and thrust his fingers far down his throat. Now, this was just what the magician thought he would do; so when the fingers were inside his mouth, he shut his teeth together quickly and bit

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    them off. Then, slowly raising himself, he threw the dwarf who was on his legs, clear to the door of the wigwam.

    “Oh! oh!” cried the one whose hand was bitten, and he howled like a dog.

    “Oh! oh!” cried the other, and he howled like a wolf as the two disappeared in the darkness.

    The magician kept very still, then crept to the door, raised the curtain and put his head outside to listen, so that he might know in what direction they went. He heard them hurrying through the forest towards the lake. There was a soft splash, as of water when a canoe bends to it beneath the weight of a man, and all was still.

    In the morning Living Statue found that the fingers he had bitten off were long wampum beads, greatly prized by the Indians, and so valuable that they made him very rich. He had no trouble in following the trail of the dwarfs, for it was marked by drops of blood that were changed into wampum beads. He had enough to make a coat, a cap and leggings, so that ever after he was known to all nations as the Prince of Wampum.

    When he reached the lake he saw a stone canoe which was four times the

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    length of his prow and white as the waves when the strong wind races with them to the shore. Two men were seated in it, one at the bow and the other in the stern. They were bolt upright, with their hands upon their knees, and did not look towards him. On going closer he saw that they were the dwarfs turned into stone. The boat was filled with sacks of bear skin, in which was treasure such as the magician had never before seen or imagined.

    As he was about to take some of it away, the dwarf whose fingers he had bitten off, spoke to him and said: “In this manner the canoes of your people shall be loaded as they go past these shores, and no enemy shall be able to rob them.”

    The magician took the statues to his wigwam and afterwards they were set up in the sacred lodge of the tribe, the white canoe being placed between them.

    Many chiefs wished to give the Prince of Wampum their daughters in marriage, but he chose a star maiden, and they went to live in the fields of the sky, near the white, misty road of the dead.

    “Near the white, misty road of the dead.”


    p. 133 p. 134 p. 135

    TURTLE-DOVE, SAGE-COCK, AND THE WITCH.

    T

    URTLE-DOVE was a widow with two children—Yellow-bird, a girl eleven years of age, and Sage-cock, a baby boy. The girl was big, awkward and stupid; but the boy, though only a baby, gave signs of being a remarkably bright child.

    Turtle-dove was always anxious about him, for an old witch who lived in that part of the country stole every little boy that she could find.

    One day Turtle-dove went down to the valley to gather seeds and herbs. She carried her baby on her back, but he was heavy, and after a time she grew tired from the weight and constant stooping. So she took the baby and laid him under a sage-brush, telling his sister to watch him.

    Presently the old witch came that way, and going up to the bundle, felt it all over, and asked Yellow-bird what it contained.

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    “It is my sister,” said she, for she thought the witch would not want to steal a girl.

    Then the old witch scolded her, growing more and more loud and angry in her speech and manner until her eyes stood out, glaring at the girl, and her grizzled locks rattled like the naked branches of the trees. Yellow-bird grew cold as ice and could not even scream, she was so frightened.

    The old witch, seeing that she was not likely to be attacked, seized the little pappoose and flew away with him on her bat-like wings to the distant mountain, which no man can climb by reason of the rattlesnake forest at its base.

    When she reached her den, which was a hollow place black with cinders and hidden from sight by a clump of hemlock trees, she laid the boy on the ground, broke the strips of deer skin that held his fur blanket over him and stretched his legs till he became a man.

    “Now,” said she, “I shall have a husband.”

    Although Sage-cock had suddenly grown to a man’s size, he had only a baby’s heart and knew no better than to marry an ugly old witch.

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    When Turtle-dove returned and heard Yellow-bird’s story she was very angry and would not forgive the girl for not calling her. She spent day after day searching among the rocks and wherever a wild beast or a witch might have a hiding-place. She left no clump of bushes, however small, unexplored, but all to no purpose. At last she went to her brother, the Eagle, and told him her story.

    Eagle was keen of sight and a swift hunter. He put on his war feathers and his war paint and set out in search of the boy.

    One day he heard a baby crying, but he did not recognize its voice. He told his sister, and she begged him to take her to the place, for she felt sure that she would know the child’s voice and he would know hers.

    They went towards the witch’s mountain. Before they reached it they heard the child cry; but did not know how to get to him because of the rattlesnake forest.

    Eagle thought he would try his magic, for he was one of the wizards of the tribe. He took two feathers from his head dress and spread them out into

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    wings, which he fastened upon his shoulders. He then placed Turtle Dove on his back and flew with her over the forest of rattlesnakes.

    He hid in some bushes while the mother called, “Sage-cock, Sage-cock.”

    The child cried and strove to get out of the den. He did struggle through the bushes, but the witch caught him. Then with one blow of her stick she killed a mountain sheep near by, and taking the boy in her arms, jumped into its stomach. She pulled the wool about them and lay very still.

    Meanwhile Eagle killed a rabbit and put it on the top of a tall pine tree, then peeled the bark so that it would be hard to climb. They watched for days but with no success.

    At last the old woman grew hungry, and Sage-cock cried for food. So she crept out, and seeing the rabbit, tried to get it.

    When Eagle saw her he knew that the baby could not be far off. He stretched himself full length on the ground and listened, with his ear to the earth.

    First he heard a faint cry which seemed to come from the sheep, then, as he went nearer, he heard the boy’s heart thumping

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    and knew just whereto go. He found the baby, caught him up in his arms and ran quickly with him down to the edge of the rattlesnake forest.

    Knowing the old witch would follow him, he raised a great snow-storm, that covered all his tracks, so that she should not know in what direction he had gone.

    But in his haste he dropped two eagle’s feathers, and the witch knew at once who had stolen her husband. She went to her brother, one of the chiefs of the rattlesnakes, and asked him to take her part. He hated her, for she was always getting him into trouble; but she was his sister, and he could not refuse.

    Just then, Eagle’s war-whoop was heard; and, having no place in which to hide her, he opened his mouth, and let her jump down his throat. She would not be still and bothered him so much that after Eagle had passed he tried to throw her off. But he could not rid himself of her, and at last he wrenched himself so hard that he jumped out of his own skin.

    The witch still lives in it and rolls about among the rocks to this day, mocking all who pass, though no one can ever lay hold of her. The Pale-faces call her Echo.

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    Sage-cock became a little boy again and grew to be a mighty chief, succeeding his uncle, the Eagle, as a warrior and magician.


    p. 141 p. 142 p. 143

    THE ISLAND OF SKELETONS.

    IG Wave and his little nephew, Red Shell, lived together in a deep forest. The boy was the only relative that the old man had, and he was very fond of him. He had brought Red Shell and his sister, Wild Sage, to his home some years before, just after the great plague had killed most of his tribe, among them the father and mother of the children. But they had not been many months in the forest before Wild Sage was stolen by a giant who lived on the Island of Skeletons.

    Big Wave warned the boy never to go towards the east; for, if by any chance, he should cross a certain magic line of sacred meal that Big Wave had drawn, he would be at the mercy of the giant.

    The boy obeyed for a time; but by and by he grew tired of playing in one place, so he went towards the east, not noticing when he crossed the magic line, till he came to the shore of a great lake.

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    He amused himself for a while, throwing pebbles into the water, and shooting arrows. A man came up to him, and said, “Well, boy, where is your lodge?”

    Red Shell told him. Then the man proposed shooting arrows to see who could shoot the higher. Red Shell had had much practice, and though he was only a boy, his arm was strong, and he drew the bow far back and sent the arrow much higher than the man did.

    The man laughed and said, “You are a brave boy; now let us see whether you can swim as well as you can shoot.”

    They jumped into the water and tried holding their breath while swimming. Again the boy proved himself the victor.

    When they were again on land, the man said to him, “Will you go with me in my canoe? I am on my way to an island where there are pretty birds, and you can shoot as many as you please.”

    Red Shell said he would go, and looked about for a canoe. The man began singing, and presently there appeared a canoe drawn by six white swans, three on either side. The boy and his companion stepped in and the man guided the swans by singing.

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    The island was so long that he could not see the end of it, but it was not very wide. It was thickly wooded and there was so much undergrowth that the ground could hardly be seen, but Red Shell noticed heaps of bones under the bushes, and asked what they were. He was told that the island had once been a famous hunting-ground and these were the bones of the animals that had been killed.

    After wandering about for some time, the man proposed another swim. They had been in the water but a few minutes when the boy heard singing, and looking around he saw the man going off in the canoe and taking his own and Red Shell’s clothes with him. He shouted, but neither the man nor the birds paid any attention to him.

    Thus he was left alone and naked, and it was fast growing dark. Then he remembered his uncle’s warnings, and was so miserable from cold, hunger and fear, that at last he sat down and cried.

    By-and-by he heard a voice calling to him, “Hist! keep still.”

    He looked round and saw a skeleton lying on the ground not far from him. It beckoned to him and said, “Poor boy, it was the same with me, but I will help

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    you if you will do me a service. Go to that tree” (pointing to one close by) “dig on the west side of it, and you will find a pouch of smoking mixture and a pipe. Bring them to me. You can get a flint on the shore. Bring that also.”

    The boy was terribly frightened, but the skeleton spoke kindly, and not as though he meant to do harm. Red Shell therefore went to the tree, and brought the pipe and smoking mixture. Then he found a flint and on being asked to do so struck fire, lit the pipe and handed the same to the skeleton.

    It smoked quickly, drawing the smoke into the mouth and letting it escape between the ribs. Red Shell watched and saw mice run out from between the bones. When the skeleton was rid of them it said: “Now I feel better, and can tell you what to do to escape my fate. A giant is coming to-night with three dogs, to hunt you and kill you for his supper. You must lose the trail for them by jumping into the water many times on your way to a hollow tree, which you will find on the other side of the island. In the morning after they have gone, come to me.”

    Red Shell thanked the skeleton and

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    started at once to find the tree. It was quite dark, so he could see nothing, but he ran from tree to tree, climbing hallway up each one, and running into the water many times before he found the place where he had been told to sleep.

    Towards morning he heard the splash of a canoe in the water, and soon a giant followed by three large dogs, strode into the forest.

    “You must hunt this animal,” the giant said to the dogs.

    They scented the trail and dashed through the bushes. They rushed up one tree and then another, and at last came back to the giant with their tails between their legs, for they had found nothing.

    He was so angry that he struck the foremost animal with his war-club and killed it on the spot. He skinned it and ate it raw. Then he drove the two others down to the canoe, jumped in and went away.

    When they were out of sight of the island, Red Shell crept from his hiding place and went back to the skeleton.

    “You are still alive?” it asked in surprise. “You are a brave boy. To-night the man who brought you here will come to drink your blood. You must go

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    down to the shore before the darkness comes and dig a pit in the sand. Lie down in it and cover yourself with sand. When he leaves his canoe, get into it and say ‘Come swans, let us go home.’ If the man calls you, you must not turn round or look at him. When you are free, do not forget the skeleton.”

    Red Shell promised to come back to the island and to do all that he could for the poor bones. He went down to the shore and dug the pit deep enough so that when he stood in it his head was on a level with the water. When he heard the song in the distance he knew the swans were coming; so he covered his head with sand and waited till he heard a footstep on the dry leaves.

    Then he crept out stealthily, stepped into the canoe and whispered to the swans, “Come, let us go home.” He began the song that he had heard their master sing to them, and the canoe glided from the shore.

    The swans carried him down the lake to a large cleft rock in the center. They drew the canoe through the opening and through the cave till they came to a stone door. Red Shell tried to open it, but could not. Then he turned the canoe
    “Whispered to the Swans, ‘Come, let us go home.’”

     

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    around and struck the door with the stern.

    The door flew open and Red Shell found himself in a fine lodge. He saw his own clothes and many others heaped in a corner near the fire which was burning brightly. A kettle of soup was steaming over it and there were some potatoes in the ashes on the hearth.

    Seeing no one, the boy ate supper and then lay down to sleep on a couch of wild-cat skins.

    In the morning he went out and stepping into the canoe, said, “Come, swans, let us go to the island.”

    He saw the two dogs lying asleep in the sun and, on landing, found that then had killed their master.

    The skeleton was delighted to see him and praised him for his courage and for being true to his word. But he said to him, “You must not go home yet. Travel toward the east three days and you will come to some huge rocks. There you will see a young girl drawing water from a spring. She is your sister, Wild Sage, whom the giant stole many moons since, and whom you believed dead. You will be able to get her away. When you have done so, come back to me.”

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    Red Shell at once set out for the east and in three days he found the rocks of which he had been told. As he came near them he saw a lovely girl drawing water. “Sister,” he said, going up to her, “you must come home with me.”

    She was frightened and tried to run away. Looking back, she saw that it was really her brother, when she was even more afraid, though she turned and spoke to him. “Hist,” said she, “a giant keeps me here. Go before he sees you or he will kill you.”

    Red Shell did not move.

    “Go,” said Wild Sage.

    “No,” he answered, “not till you go with me. Take me to your lodge.”

    The giant had gone to a cranberry swamp, and Wild Sage knew that he would not return until the evening; so she ventured to take her brother home with her. She dug a pit in one corner of the lodge, told him to get into it, and then covered it with her bed of buffalo skins.

    Just before the darkness came the giant’s dogs rushed in, barking furiously. “Who?” said the giant, “is hidden here?”

    “No one,” said Wild Sage.

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    “There is, there is,” said the giant, “or the dogs would not bark like that.”

    They did not discover Red Shell, however, so the giant sat down to his supper.

    “This boy is not tender, he is not cooked enough, get up and cook him more,” said the giant.

    “Cook it yourself, if it doesn’t suit you,” she answered.

    The giant took no notice of her answer, but called to her to come and take off his moccasins.

    “Take them off yourself,” she said.

    “Kaw,” thought the giant, “now I know she has some one hidden. I will kill him in the morning.”

    Early the next day the giant said he was going to the cranberry swamp to get some children for his dinner. He did not go far from the lodge, but hid himself in some bushes close to the shore.

    He saw Wild Sage and her brother get into a canoe, and threw a hook after them, which caught the boat and drew it towards the shore. But Red Shell took up a stone and broke the hook, and they floated off once more.

    The giant was in a terrible rage. He lay down flat on the ground, and, putting his mouth to the water, drank so fast

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    that the canoe was drawn close to the shore He began to swell from drinking such a quantity, and could not move. Red Shell took another stone and threw it at him. It struck him and he snapped in two, and the water he had swallowed flowed back into the lake.

    Red Shell and his sister then sailed to the island, where the two dogs who had eaten their master rushed down to meet them. The boy raised his hand threateningly, and said: “Off to the woods as wolves. You no longer deserve to be dogs.”

    The animals slunk away growling, and as they disappeared were seen to change into lean and hungry wolves.

    Red Shell went to the skeleton, who commanded him to gather all the bones that he could find on the island and to lay them side by side in one place. Then he was to say to them, “Dead folk, arise!”

    It took him and his sister many days, for there were bones everywhere. When all had been arranged in one place, Red Shell stood off at a little distance and called loudly, “Dead folk, arise!” The bones raised themselves and took human form. All the men had bows and arrows,

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    but some had only one arm, and others only one leg. The skeleton whom Red Shell had first met became a tall, handsome warrior, perfect in every limb. He saluted Red Shell as Chief, and the others did the same.

    Then the boy and his sister crossed the lake and traveled westward till they came to their uncles’ lodge. He was very old, his fire was out and he was still mourning for his nephew. But as he listened to the story of the lad’s adventures, and realized that he had come back unhurt, some of his years left him.

    They built a long lodge with many fireplaces; then Red Shell returned to the island and brought back those who had been skeletons. The handsome brave, who was known as White Eagle, married Wild Sage, and they all dwelt together in peace to the end of their lives.


    p. 154 p. 155 p. 156 p. 157

    STONE-SHIRT AND THE ONE-TWO.

    S

    TONE-SHIRT was a terrible giant who wore a shirt of shells so fastened that no arrow could pierce it. He lived with his three daughters on the shore of the Big Sea Water.

    His daughters were not bad or hardhearted, but they were forced to do all sorts of evil to protect their father. They had magic arrows which went wherever they wished and found their way straight to the hearts of their enemies, though shot’ without aim.

    Stone-shirt, while out hunting one day, saw a beautiful woman gathering flags. “Who are you?” said he to her.

    She was afraid of him, and said “I am Spear-mint.”

    “You are not,” roared the giant, “you are Mouse, the wife of the Crane. I will kill him and you shall live with me. Kill your child before I return or I will dash him to pieces before your eyes.”

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    Mouse picked up the boy, and as soon as the giant was out of sight she ran quickly with it to its grandmother’s. Then she went back and smeared the stones with the blood of some fresh bear’s meat which she threw into the lake.

    She could not warn her husband, for he had gone hunting soon after sunrise, and she did not know which way he went or when he would be likely to return. Search as she might there was no escape.

    The giant was not long gone, and when he returned he carried the scalp of the Crane, whom he had met on the way back to his wigwam. Seizing Mouse by the hair, he shook the scalp in her face, and then dragged her through the forest.

    The deer had shed his horns many times when the baby boy, now grown to be a fine lad, went with his grandmother to dig flag-roots. They took a sharp flint knife with which to cut the ground, for the roots are hard to pull.

    When they had been some time in the swamp, they found that the roots came up easily and then more easily till at last they had only to take hold of a flag to have it at once loosened from the earth. The old woman said, “Surely something strange is going to happen. Let us go

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    home, I do not care to dig any more to-day.”

    The boy took an armful of flags to the place where he had put the others, but the pile was gone. He called to his grandmother and asked her if she had moved the roots.

    “No, my child,” said she, “perhaps some giant has stolen them, let us go home.”

    The boy looked around and soon spied a man sitting under a tree not far off. He felt sure it was he who had stolen the flags, and taking up some small stones, threw them at him, calling him, ”Thief, coward.”

    The man did not move. At last a stone larger than the others struck his leg and broke it. He lifted up the leg, bound it tightly with a strip torn from his coat and again sat down under the tree. Then he beckoned to the boy, and pointing to some bones in front of him, asked: “What bones are these?”

    The boy answered promptly, “Elk or deer.”

    “No,” said the man,” these are the bones of your father. Has not the old woman told you how he was killed by Stone-shirt and his bones left to rot like those of the wolf?”

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    “No,” said the boy.

    “Has she not told you of your mother whom Stone-shirt carried off?”

    “No,” said the lad again; but the man saw he would fight the giant, so he said no more, but disappeared as suddenly as he had come.

    The boy went back to his grandmother and told her what he had heard. She knew at once that he must have seen a spirit. When the boy blamed her for keeping the story of his father’s death a secret, she cried and said, “You are my only hope. If you go to fight Stone-shirt, he will kill you and I shall be alone.”

    The boy made no answer, but went and lay down on his couch of skins, for he felt a heavy sleep coming over him. He slept three days and three nights. When he awoke he refused food and said: “I am going to all nations to enlist warriors in my cause,” and passed out of the wigwam.

    The boy was tall and well-formed, and while he slept he had taken on the face of a young man. He traveled many moons, and wherever he went the chiefs listened to him, and the young men of the different tribes took up their bows and arrows and declared themselves ready

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    “Instead of one handsome young warrior, there were two.”
    Click to enlarge

    “Instead of one handsome young warrior, there were two.”

     

    to follow him. Among them were two magicians, the Wolf and the Rattlesnake.

    These two went with him some distance, and the three entered his grandmother’s wigwam. After they had eaten a meal which the old woman gladly prepared for them, the young man took a stone axe and handing it to her asked her to cut him in two.

    She refused, but he persisted, and at last commanded her to do as he said, and in such a tone that she dared not disobey.

    She struck the blow tremblingly, hitting the red deer’s tail that he wore, when lo! each half of his body took form, and instead of one handsome young warrior, there were two who were so much alike that one could not be distinguished from the other.

    The One-Two, as they called themselves, went out to meet the people who were now advancing through the forest. The number of them was so great that it was a day’s march from the foremost men to those at the end of the trail.

    Their way lay through a barren place, and they traveled all day without seeing trees or water. The next morning they

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    began to grumble, for they suffered from thirst. As the day wore on they grumbled more and more and began to threaten the One-Two, though no one had been compelled to follow.

    The Rattlesnake, who had much wisdom, said, “One-Two, now is the time to bring out your magic cup.”

    This cup was a large bowl of polished bass-wood. It could be held in the hand, and yet when one looked inside it one could not see the bottom. One-Two had received it from a magician when he first set out on his journey. He had sealed it as he had been told, with a water-lily leaf and the balsam of the fir, and kept it to use when in great distress.

    The brothers consulted together and decided to take the Rattlesnake’s advice. They handed the cup from one to another. As soon as one had taken all that he wanted, even to what might have been half that it held, the cup was full again. But before it could be passed to the Wolf he was dead.

    Then the people grumbled again, for the Wolf was brave and gave them courage. The brothers paid no attention to the complaints; but one held the cup while the other took some

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    water from it and with it he sprinkled the Wolf.

    Wolf arose and cried: “Why did you disturb me? I was having such pleasant dreams.”

    They gave him the cup and he drank all that there was in it; but when he handed it to the brothers it did not refill.

    They had brought but little food with them, and no animals crossed their path in the barren place; so they were hungry, and on the third day began again to grumble and to accuse the brothers.

    The One-Two said nothing, but towards evening they said to the Wolf, who was keen of sight and of scent, “Is not that an antelope in the distance?”

    “Yes,” said the Wolf, “but it is the goat with many eyes, the watchman of Stone-shirt. Nevertheless I will go and kill it.”

    Then the Rattlesnake said, “Let me go, for the antelope will see you and will run away.”

    But the One-Two sent the Wolf, for they knew him to be the braver. He started at once, going in and out so as to hide in the bushes,

    After he had gone, the Rattlesnake said to the brothers, “Do you see me?”

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    “No,” was the answer, and they began to search for him. They looked in vain till the Rattlesnake chose to show himself, although they were standing in an open space where there was no place for him to hide.

    The Rattlesnake again asked to be allowed to hunt the antelope. The brothers told him he might go, and in a few hours he returned with the game on his shoulders.

    The Wolf saw him as he passed, and at first was very angry, but afterwards he said to himself, “What does it matter, so long as the people get food?”

    Again they were without water; so the One-Two changed themselves into doves, took the magic cup and flew with it towards the lodge of Stone-shirt, which they knew was on the edge of a lake.

    The daughters of Stone-shirt bathed in the lake every morning; and having been annoyed by birds peeping at them from the bushes, they set a snare for them.

    The One-Two, knowing nothing of this, were caught, and the maidens carried them to a lodge. Stone-shirt looked at them with suspicion, for he knew no such birds lived thereabouts, and he feared they were spies. His daughters,

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    however, persuaded him not to kill them. They stroked them and fed them and in the morning let them fly away.

    The brothers went back to the bushes where they had dropped the cup, filled it and flew with it to their camp.

    The next day they ventured near Stone-shirt’s lodge in their natural form. This time they saw their mother. She did not believe their story at first, for she had left only one child. But when they explained how everything had happened, she begged them not to fight Stone-shirt, and told them about his armor and his daughters’ arrows.

    But they could not be persuaded. They told her they would surely fight the giant the next day, and warned her not to go down to the lake for fear she might be hit by a stray arrow.

    That night the One-Two disguised themselves as mice and crept into the wigwam of Stone-shirt, where they nibbled the strings of all his bows. The Rattlesnake went with them and hid himself behind a rock on which Stone-shirt sat every morning.

    When the giant appeared as usual, the Rattlesnake bit him. He leaped high in the air and exclaimed, “We are betrayed!”

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    His daughters seized their bows and arrows, but found them useless, as the strings had been gnawed.

    The cry of Stone-shirt had roused the warriors who, having advanced in the night, were lying in ambush near his lodge. They let fly a shower of arrows and then rushed from their hiding-place.

    Both the maidens were struck; and waving their hands to their enemies to fall back, they sang a death-song and fell dead across the path that led to the lodge.

    One-Two were very sorry, for the maidens had been kind to them. They buried them with great mourning; but the bones of Stone-shirt were left to rot as he had left those of their father, the Crane.


    p. 167 p. 168 p. 169

    THE GREAT WIZARD.

    ANGLED-HAIR, son of the West-wind, was a giant in size and his face was as black as the feathers of the crow. His hair was of twisted snakes, gray, black and spotted, with an adder raising its copper-colored head for his crown, while a rattlesnake spread itself across his shoulders. He was the greatest of all wizards, and could change himself into any bird or beast at will, could disguise his voice, and did both good and evil as he felt inclined.

    He lived with his grandmother, who had been thrown from the moon by a jealous rival. Their lodge was on the edge of the prairie not far from the Big Sea Water.

    He himself did not know his power until one day while playing with a beautiful snake, whose colors were brighter than any of those upon his head, he found that by means of it he could do magic. He had caught the snake and

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    kept it in a bowl of water, feeding it every day on birds and insects. By chance he let fall some seeds, which were turned into birds as they touched the water, and the snake greedily devoured them. Then he discovered that everything he put into the water became alive.

    He went to the swamp where he had caught the snake, for others, which he put into the bowl. Happening to rub his eyes while his fingers were still wet he was surprised to find how much clearer things at a distance appeared.

    He gathered some roots, powdered them, and put them into the water. Then he took a little of the water into his mouth and blew it out in spray which made a bright light. When he put the water on his eyes he could see in the dark. By bathing his body with it he could pass through narrow or slippery places. A feather dipped into it would shoot any bird at which it was aimed, and would enter its body like an arrow.

    He was able to heal wounds and sicknesses and to conquer all his enemies, but for all this he was a bad spirit nearly all his life.

    His father, the West-wind, had intrusted Tangled Hair’s brothers with the

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    care of three-fourths of the earth, the north, the south, and the east; but gave nothing to him, the youngest. When he was old enough to know how he had been slighted, he was very angry and sought to fight his father.

    He took his bearskin mittens and dipped them into the snake-water, thereby making them strong with magic, so that he could break off great boulders by merely striking them. He chased his father across the mountains, hurling boulder after boulder at him until he drove him to the very edge of the earth. He would have killed the West-wind if he had dared, but he was afraid of his brothers, who were friendly to one another, and he knew that he could not stand against the three. So he compelled his father to give him power over serpents, beasts and monsters of all kinds, and to promise him a place in his own kingdom after he should have rid the earth of them.

    Having thus secured his share, he returned to his lodge, where he was sick for a long time from the wounds that he had received.

    One of his first adventures after he had recovered was capturing a great fish, from which he took so much oil, that when he

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    poured it into a hollow in the woods, it formed a small lake, to which he invited all the animals for a feast.

    As fast as they arrived he told them to jump in and drink. The bear went in first, followed by the deer and the oppossum. The moose and the buffalo were late and did not get as much as the others. The partridge looked on until nearly all the oil was gone, while the hare and the marten were so long in coming, that they did not get any. That is why animals differ so much in fatness.

    When they had done feasting, Tangled Hair took up his drum, beat upon it, and invited his guests to dance. He told them to pass round him in a circle, keeping their eyes shut all the time.

    When he saw a fat fowl pass by him he wrung its neck, beating loudly on his drum to drown its cries, and the noise of its fluttering. After killing each one, he would call out, “That’s the way, my brothers, that’s the way!”

    At last a small duck, being suspicious of him, opened one eye, and seeing what he was doing, called as loudly as she could, “Tangled Hair is killing us,” and jumped and flew towards the water.

    Tangled Hair followed her, and just as

    “It formed a small lake.”

     

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    she was getting into the water, gave her a kick which flattened her back, and straightened her legs out backward, so that she can no longer walk on land, and her tail-feathers are few to this day.

    The other birds took advantage of the confusion to fly away, and the animals ran off in all directions.

    After this Tangled Hair set out to travel, to see if there were any wizards greater than himself. He saw all the nations of red men, and was returning quite satisfied, when he met a great magician in the form of an old wolf, who was journeying with six young ones.

    As soon as the wolf saw him, he told the whelps to keep out of the way, for Tangled Hair’s fame for cruelty and wickedness had been carried everywhere by the animals and birds he had tried to kill.

    As the young wolves were running off, Tangled Hair said to them, “My grandchildren, where are you going? Stop and I will go with you.”

    The old wolf was watching him and came up in time to answer, “We are going to a place where we can find most game, where we may pass the winter.”

    Tangled Hair said he would like to go

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    with them and asked the old wolf to change him into a wolf. Now this was very foolish, for he thereby lost his power, whereas if he had changed himself into one he might still have kept it, but even the greatest wizard did not know everything.

    The old wolf was only too glad to grant his wish, and changed him into a wolf like himself. Tangled Hair was not satisfied and asked to be made a little larger. The wolf made him larger; and as he was still dissatisfied, he made him twice as large as the others.

    Tangled Hair was better pleased, but he still thought he might be improved, so he said to the old wolf, “Do, please make my tail a little larger and more bushy.”

    The wolf did this, and Tangled Hair found a large tail very heavy to drag about with him.

    Presently they came to the bottom of a ravine up which they rushed into the thick woods where they discovered the track of a moose. The young wolves followed it, while the old wolf and Tangled Hair walked on after them, taking their time.

    “Which do you think is the swiftest

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    runner among my whelps?” said the wolf.

    “Why the foremost one, that takes such long leaps,” said Tangled Hair.

    The old wolf laughed sneeringly.

    “You are mistaken,” he said, “he will soon tire out. The one who seems to be slowest will capture the game.”

    Shortly afterward they reached a place where one of the young wolves had dropped a small bundle.

    “Pick it up,” said the wolf to Tangled Hair.

    “No,” replied he, “what do I want with a dirty dog-skin?”

    The wolf took it up and it was turned into a beautiful robe.

    “I will carry it now,” said Tangled Hair.

    “Oh, no,” said the wolf, “I cannot trust you with a robe of pearls,” and immediately the robe shone, for nothing could be seen but pearls.

    They had gone about six arrow-flights farther when they saw a broken tooth that one of the young wolves had dropped in biting at the moose as it passed.

    “Tangled Hair,” said the wolf, “one of the children has shot at the game, pick up his arrow.”

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    “No,” he replied, “what do I want with a dirty dog’s tooth?”

    The old wolf took it up, and it became a beautiful silver arrow.

    They found that the young wolves had killed a very fat moose. Tangled Hair was hungry, but the wolf charmed him so that he saw nothing but the bones picked bare. After a time the wolf gave him a heap of fresh ruddy meat cut, so it seemed to Tangled Hair, from the skeleton.

    “How firm it is!” he exclaimed.

    “Yes,” answered the wolf, “our game always is. It is not a long tail that makes the best hunter.”

    Tangled Hair was a good hunter when he was not too lazy to undertake the chase. One day he went out and killed a large fat moose, but having lived well in the wolf’s lodge he was not very hungry, and so turned the carcass from side to side, uncertain where to begin. He had learned to dread the ridicule of the wolves, who were always showing him how little he knew as a wolf, yet he could not change himself into a man again.

    “If I begin at the head,” he said, “they will say I ate it backwards. If I cut the side first, they will say I ate it sideways.” He turned it round so that

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    the hindquarter was in front of him. “If I begin here, they will say I ate it forwards.” But he began to be hungry, so he said, “I will begin here, let them say what they will.”

    He cut a piece off the flank and was just about to put it into his mouth when he heard the branches of a large tree creaking. “Stop, stop,” he said to the tree, for the sound annoyed him. The tree paid no attention to him, so he threw down his meat, exclaiming, “I cannot eat with such a noise about!”

    He climbed the tree and was pulling at the branch which by rubbing against another had caused the creaking, when it was suddenly blown towards him and his paw was caught so that he could not get it out. Pretty soon a pack of wolves came along and he called out to them,

    “Go away, go away!”

    The chief of the wolves knew Tangled Hair’s voice and said to the others, “Let us go on, for I am sure he has something there he does not want us to see.”

    They found the moose and began eating it. Tangled Hair could not get to them, so they finished the animal, leaving nothing but the bones. After they had gone a storm arose which blew the branches of

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    the trees apart, and Tangled Hair was able to get out, but he had to go home hungry.

    The next day the old wolf said to him, “My brother, I am going to leave you, for we cannot live together always.”

    “Let me have one of your children for my grandson,” said Tangled Hair.

    The old wolf left the one who was the best hunter, and also the lodge.

    Tangled Hair was disenchanted after the wolves had gone, and when he assumed his natural shape, his power as a wizard came back. He was very fond of his grandson and took good care of him, giving much thought night and day to his welfare. One day he said to him, “My grandson, I dreamed of you last night, and I feel that trouble will come to you unless you will heed what I say. You must not cross the lake that lies in the thick woods. No matter what may the need or how tired you may be, go around it, even though the ice looks strong and safe.”

    In the early spring when the ice was breaking up on the lakes and rivers, the little wolf came to the edge of the water late in the evening. He was tired and it was such a long way round. He stood

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    and thought to himself, “My grandfather is too cautious about this lake,” and he tried the ice with his foot, pressing his weight upon it. It seemed strong to him, so he ventured to cross. He had not gone half way, however, when it broke and he fell in, and was seized by the serpents whose lodge was under the water.

    Tangled Hair guessed what had happened to him when night came and again the day and he did not return. He mourned many days first in his lodge, and then by a small brook that ran into the lake.

    A bird that had been watching him said, “What are you doing here?”

    “Nothing,” said Tangled Hair, “but can you tell me who lives in this lake?”

    “Yes,” said the bird, “the Prince of Serpents lives here, and I am set by him to watch for the body of Tangled Hair’s grandson, whom they killed three moons since. You are Tangled Hair, are you not?”

    “No,” was the answer, “Why do you think he would wish to come here? Tell me about these serpents.”

    The bird pointed to a beautiful beach of white sand where he said the serpents

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    came just after mid-day to bask in the sun. “You may know when they are coming,” said he, “because all the ripples will disappear and the water will be smooth and still before they rise.

    “Thank you,” said Tangled Hair, “I am the wizard Tangled Hair. Do not fear me. Come and I will give you a reward.”

    The bird went to him and Tangled Hair placed a white medal round his neck, which the Kingfisher wears to this day. While putting it on he tried to wring the bird’s neck. He did this for fear it might go to the serpents and tell them he was watching for them. It escaped him, however, with only the crown feathers ruffled.

    He went to the beach of white sand and changing himself into an oak stump waited for the serpents. Before long the water became smooth as the lake of oil he himself had once made. Soon hundreds of serpents came crawling up on the beach. The Prince was beautifully white, the others were red and yellow.

    The Prince spoke to the others and said, “I never saw that black stump there before; it may be the wizard, Tangled Hair.”

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    Then one of the largest serpents went to the stump and coiled itself round the top, pressing it very hard. The greatest pressure was on Tangled Hair’s throat, and he was just ready to cry out when the serpent let go. Eight of the others did the same to him, but each let go just in time. They then coiled themselves up on the beach near their Prince, and after a long time fell asleep.

    Tangled Hair was watching them closely, and when he saw the last one breathing heavily in sleep, he took his bow and arrows and stepped cautiously about until he was near the Prince, whom he shot and wounded.

    The serpents were roused by his cry, and plunging into the water, they lashed the waves so that a great flood was raised and Tangled Hair was nearly drowned. He climbed into a tall tree, and when the water was up to his chin he looked about for some means of escape. He saw a loon and said to him, “Dive down, my brother, and bring up some earth so that I can make a new world.”

    The bird obeyed him, but came up lifeless. He next asked the muskrat to do him the service, and promised him if he succeeded, a chain of beautiful little lakes

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    surrounded by rushes for his lodge in future. The muskrat dived down, but floated up senseless. Tangled Hair took the body and breathed into the nostrils, which restored the animal to life. It tried again and came up the second time senseless, but it had some earth in its paws.

    Tangled Hair charmed the earth till it spread out into an island, and then into a new world. As he was walking upon it, he met an old woman, the mother of the Prince of Serpents, looking for herbs to cure her son. She had a pack of cedar cords on her back. In answer to his questions she said she intended it for a snare for Tangled Hair.

    Having found out all he wished, Tangled Hair killed her, took off her skin, wrapped it about him, and placing the cedar cord on his back, went to her lodge.

    There he saw the skin of his beloved grandson hanging in the doorway. This made him so angry that he could hardly keep up the disguise. He sat down outside the door and began weaving a snare of the cedar cord, rocking himself to and fro and sobbing like an old woman. Some one called to him to make less noise and to come and attend to the Prince.

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    He put down the snare, and wiping his eyes, went in, singing the songs the old woman had told him would cure her son.

    No one suspected him, and he pretended to make ready to pull out the arrow which he found was not deeply embedded in the Prince’s side. Instead of pulling it out he gave it a sudden thrust and killed the Prince; but he had used so much force that he burst the old woman’s skin. The serpents hissed and he fled quickly from the place.

    He took refuge with the badger, and with its help he threw a wall of earth against the opening of their lodge so that no one could get at him. They had another opening behind the rock, through which they could bring in food so that they could not be starved out by the serpents.

    Tangled Hair soon grew tired of living under ground, so he started to go out, and, as the badger stood in his way, and did not move quickly enough to please him, he kicked the poor animal and killed him.

    He then ran back towards the serpent’s lodge, and finding the dead body of the Prince, which the serpents in their haste to follow him had left unburied, he put

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    the skin around him and went boldly up to the serpent tribe. They were so frightened that they fell into the lake and never again ventured forth.

    After many years of wickedness, Tangled Hair repented, and traveled to the end of the earth, where he built himself a lodge, and tried, by good deeds, to rid himself of remembrances. But even there he was a terror to men and beasts.

    Having shown, however, that he was really sorry for his misdeeds, his father, the West-wind gave him a part of his kingdom. He went to live beyond the Rocky mountains, and took the name of the North-west wind.


    p. 185 p. 186 p. 187

    WHITE CLOUD’S VISIT TO THE SUN-PRINCE.

    NCE upon a time, when there were no large cities in the western world, all the land being forest or prairie, five young men set out to hunt. They took with them a boy named White Cloud. He was only ten years old, but he was a swift runner and his sight was keen, so there were many ways in which he was useful to them.

    They started before daylight, and had traveled a long way when, on reaching the top of a high hill, the sun suddenly burst forth. The air was free from mist, and there being but few trees or tall bushes near, the brightness dazzled then as it had never done before, and they exclaimed, “How near it is!”

    Then one of them said, “Let us go to it,” and they all agreed. They did not wish to take White Cloud with them, but he insisted upon going. When they continued to refuse he threatened to tell

    p. 188

    their parents and the Chief, who would surely prevent them from undertaking such a journey. Finally they consented, and each went home to make preparations. They shot some birds and a red deer on the way so as not to arouse the suspicions of their friends.

    Before they parted they agreed to get all the moccasins they could and a new suit of leather apiece, in case they should be gone a long time and might not be able to procure clothes.

    White Cloud had most difficulty in getting these things, but after coaxing to no purpose, he burst out crying and said, “Don’t you see I am not dressed like my s companions, they all have new leggings?” This plea was successful, and he was provided with a new outfit.

    As the party went forth the next day they whispered mysteriously to one another, taking care that such phrases should be overheard as “a grand hunt,” and “we’ll see who brings home most game.” They did this to deceive their friends.

    Upon reaching the spot from which they had seen the sun so near on the previous day, they were surprised to find that it looked as far away as it did from their

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    own village. They traveled day after day, but seemed to come no nearer. At last they encamped for a season and consulted with one another as to the direction in which they should go. White Cloud settled it by saying, “There is the place of light (pointing towards the east), if we keep on we must reach it some time.”

    So they journeyed toward the east. They crossed the prairie and entered a deep forest, where it was dark in the middle of the day. There the Prince of the rattlesnakes had his warriors gathered round him, but the eldest of the party wore a “medicine” of snake-skin, so he and his companions were allowed to go through the woods unharmed.

    They went on day after day and night after night through forests that seemed to have no end. When the Morning Star painted her face, and when the beautiful red glowed in the west, when the Storm-fool gathered his harvest, when the south wind blew silver from the dandelion, they kept on, but cane no nearer to their object.

    Once they rested a long time to make snowshoes and more arrows. They built a lodge and hunted daily until they had a good store of dried meat, as much as

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    they could carry, and again they went on their way.

    After many moons they reached a river that was running swiftly towards the east. They kept close to it until it flowed between high hills. One of these they climbed and caught sight of something white between the trees. They hurried on and rested but little that night, for they thought surely the white line must be the path that leads to the splendid lodge of the sun.

    Next morning they came suddenly in view of a large lake. No land was on any side of it except where they stood. Some of them being thirsty, stooped to drink. As soon as they had tasted, they spat out the liquid, exclaiming, “Salt water!”

    When the sun arose he seemed to lead forth out of the farthest waves. They looked with wonder, then they grew sad, for they were as far away as ever.

    After smoking together in council, they resolved not to go back, but to walk around the great lake. They started towards the north, but had only gone a short distance when they came to a broad river flowing between mountains. Here they stayed the night. While seated

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    round their fire, some one thought to ask whether any of them had dreamed of water.

    After a long silence the eldest said, “I dreamt last night that we had come wrong, that we should have gone towards the south. But a little way beyond the place where we encamped yesterday is a river. There we shall see an island not far out in the lake. It will come to us and we are to go upon it, for it will carry us to the lodge of the sun.”

    The travelers were well pleased with the dream and went back towards the south. A few hours’ journey from their old camp brought them to a river. At first they saw no island, but as they walked they came to a rise of ground and the island appeared to them in the distance. As they looked, it seemed to approach.

    Some were frightened and wanted to go away, but the courage of White Cloud shamed them, and they waited to see what would happen. They saw three bare trees on the island, such as pine trees that have been robbed of their leaves by fire. As they looked, lo! a canoe with wings that flapped like those of a loon when it flies low down to the lake, left the island.

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    It came swiftly over the water, and when it touched the land, a man with a white face and a hat on, stepped upon the shore and spoke to them, but they could not understand what he said. He motioned to them to mount the bird canoe, which they did, and were carried to the island.

    There was a horrible noise and rattle like that made by the magician when he conjures the evil spirit from a sick man, then white wings sprang from the bare tree trunks, and they felt themselves moving over the water, as the deer bounds across the trail in the forest.

    The night came and they saw the familiar stars above them, so they lay down to sleep, fearing nothing.

    When the day dawned, they could see no shore anywhere, only the water of the lake. The Pale-faces were kind, and gave them food and drink, and taught them words, such as they said to one another.

    One moon had passed and another had come and nearly gone, when the Pale-face Chief said they would soon find the shore, and he would take them to his Prince, who would direct them to their journey’s end.

    p. 193

    The Prince lived in a beautiful lodge of white stone. The walls were of silver, hung with silver shields and arrows. His throne was of white horn carved with many figures. His robe was ermine, and he had many sparkling stones in his headdress.

    He talked to White Cloud and listened to the story of their wanderings, their dreams and their disappointments, and spoke gently, trying to persuade them to’ give up their purpose. “See,” said he, “here are hunting-grounds, and fat deer, and game and fish enough for you, and none shall make war or trouble you, why go farther?”

    But they would not stay. Whereupon, the Prince proved himself a magician, for he told them in what direction they should go, and what would befall them. At the last they would come to the wigwam of the great wizard, Tangled Hair. They would hear his dreadful rattle three days before they reached his lodge, and the wizard would do his best to destroy them.

    The Prince tried again to keep them, but as they would not stay, he gave them presents of food and clothing, and his warriors led them to the end of his country.

    p. 194

    They went through many forests, but the trees were strange to them. They saw flowers springing in their path and vines upon the rocks and about the trees, but none were those they knew. Even the birds were strange, and talked in voices which they could not understand. But all this made them believe they wire getting nearer to the Sun-Prince.

    After many moons the clothing which the Prince of the Pale-faces had given was worn out, so they put on their leather dresses again. Hardly had they done this, when they heard a fierce rattle and knew that they were near the wigwam of the wizard. The noise was dreadful and seemed to come from the centre of the earth.

    They had traveled far that day. The ground had been rough and stony and in many places covered with water through which they had been obliged to wade. They lighted a fire and sat down to dry their clothes and to rest. The noise of the rattle continued and increased so much that they broke up their camp and went toward the place which they knew must be Tangled Hair’s lodge.

    It was not a wigwam, but a lodge with many fireplaces, and it had eyes which

    p. 195

    glared like their camp fire. Two of the travelers wished to go back or to try to get around the lodge, but White Cloud said, “Let the wizard see we are no cowards.” So they went up to the door.

    There they were met by Tangled Hair himself, who said, “Welcome, my grandsons!”

    When they were seated in his lodge, he gave each some smoking mixture, and as they sat and smoked he said that he knew their history, and had seen them when they left their village. He took the trouble to do this so that they might believe what he was about to say.

    “I do not know that all of you will reach your journey’s end, though you have gone three-fourth’s of the way and are very near the edge of the earth. When you reach that place you will see a chasm below you and will be deafened by the noise of the sky descending upon the world. It keeps moving up and down. You must watch, and when it lifts you will see a little space. You must leap through this, fearing nothing, and you will find yourselves on a beautiful plain.”

    The wizard then told them who he was and that they had no need to fear him if

    p. 196

    they were brave men. He was not permitted to help weak men and cowards.

    When the first arrow of daylight came into the lodge, the young men started up and refused to rest longer, so Tangled Hair showed them the direction they were to take in going to the edge of the world. Before they left he pointed out a lodge in the shape of an egg standing upon its larger end and said, “Ask for what you want and he who lives in that lodge will give it to you.”

    The first two asked that they might live forever and never be in want. The third and fourth asked to live longer than many others and always to be successful in war. White Cloud spoke for his favorite companion and for himself. Their wish was to live as long as other braves and to have success in hunting that they might provide for their parents and relatives.

    The wizard smiled upon them and a voice from the pointed lodge said, “Your wishes shall be granted.”

    They were anxious to be gone, more especially when they found that they had been in Tangled Hair’s lodge not a day, as they had supposed, but a year.

    “Stop,” cried Tangled Hair, as they

    p. 197

    “White Cloud and his friend at last gave a great leap.”

    prepared to depart, “you who wished to live forever shall have that wish granted now.” Thereupon he turned one of them into a cedar tree and the other into a gray rock.

    “Now,” said he to the others, “you may go.”

    They went on their way trembling, and said to one another, “We were fortunate to get away at all, for the Prince told us he was an evil spirit.”

    They had not gone far when they heard the beating of the sky. As they went nearer and nearer to the edge it grew deafening, and strong gusts of wind blew them off their feet. When they reached the very edge everything was dark, for the sky had settled down, but it soon lifted and the sun passed but a short distance above their heads.

    It was some time before they could get courage enough to jump through the space. White Cloud and his friend at last gave a great leap and landed on the plain of which they had been told.

    “Leap, leap quickly,” called White Cloud to the others, “the sky is on its way down.”

    They reached out timidly with their hands, but just then the sky came down

    p. 198

    with terrific force and hurled them into the chasm. There they found themselves changed into monstrous serpents which no man could kill, so their wish was granted.

    Meanwhile, White Cloud and his companion found themselves in a beautiful country lighted by the moon. As they walked on all weariness left them and they felt as if they had wings. They saw a hill not far off and started to climb it, that they might look abroad over the country.

    When they reached it, a little old woman met them. She had a white face and white hair, but her eyes were soft and dark and bright in spite of her great age.

    She spoke kindly and told them that she was the Princess of the Moon, that they were now half way to the lodge of her brother, the Sun-prince. She led them up a steep hill which sloped on the other side directly to the lodge of the Sun.

    The Moon-princess introduced them to her brother, who wore a robe of a rich, golden color, and shining as if it had points of silver all over it. He took down from the wall a splendid pipe and a pouch

    p. 199

    of smoking mixture, which he handed to them.

    He put many questions to them about their country and their people, and asked them why they had undertaken this journey. They told him all he wished to know, and in return asked him to favor their nation, to shine upon their corn and make it grow and to light their way in the forest.

    The Prince promised to do all these things, and was much pleased because they had asked for favors for their friends rather than for themselves.

    “Come with me,” he said, “and I will show you much that you could not see elsewhere.”

    Before starting he took down from his walls arrows tipped with silver and with gold, and placed them in a golden quiver. Then they set out on their journey through the sky.

    Their path lay across a broad plain covered with many brilliant flowers. These were half hidden many times by the long grass, the scent of which was as fragrant as the flowers it hid. They passed tall trees with wide spreading branches and thick foliage. The most luxuriant were on the banks of a river as

    p. 200

    clear as crystal stone, or on the edge of little lakes which in their stony trails looked like bowls of water set there for the use of a mighty giant. Tribes of water-fowl flew about, and birds of bright plumage darted through the forest like a shower of arrows. They saw some long, low lodges with cages filled with singing birds hanging on the walls, but the people were away.

    When they had traveled half across the sky, they came to a place where there were fine, soft mats, which the young men discovered were white clouds. There they sat down, and the Sun-prince began making preparations for dinner.

    At this place there was a hole in the sky, and they could look down upon the earth. They could see all its hills, plains, rivers, lakes and trees, and the big salt lake they had crossed.

    While they were looking at a tribe of Indians dancing, something bright flew past them, downwards through the hole in the sky and struck the merriest dancer of them all, a young boy, son of a great chief.

    The warriors of his tribe ran to him and raised him with great cries and sounds of sorrow. A wizard spoke and

    p. 201

    told them to offer a white dog to the Sun-prince.

    The animal was brought, and the master of the feast held the choicest portion above his head, saying: “We send this to thee, Great Spirit,” and immediately the roasted animal was drawn upwards and passed through the sky. Then the boy recovered and went on dancing.

    After White Cloud and his companion had feasted with the Sun-prince, they walked on till they saw before them a long slope that was like a river of gold, flowing across silver sands.

    “Keep close to me,” said the Sun-prince, “and have no fear. You will reach your home in safety.”

    So they took hold of his belt, one on either side of him, and felt themselves lowered as if by ropes. Then they fell asleep.

    When they awoke they found themselves in their own country, and their friends and relatives were standing near them, rejoicing over their return. They related all their adventures, and lived many years in honor and in plenty, the Sun-prince smiling upon them in all their undertakings.


     

  • Old Indian Legends

    Old Indian Legends


    Old Indian Legends

    Zitkala-Sa

    Published: 1901
    OLD INDIAN LEGENDS


    PREFACE

    THESE legends are relics of our country’s once virgin soil. These and many others are the tales the little black-haired aborigine loved so much to hear beside the night fire.

    For him the personified elements and other spirits played in a vast world right around the center fire of the wigwam.

    Iktomi, the snare weaver, Iya, the Eater, and Old Double-Face are not wholly fanciful creatures.

    There were other worlds of legendary folk for the young aborigine, such as “The Star- Men of the Sky,” “The Thunder Birds Blinking Zigzag Lightning,” and “The Mysterious Spirits of Trees and Flowers.”

    Under an open sky, nestling close to the earth, the old Dakota story-tellers have told me these legends. In both Dakotas, North and South, I have often listened to the same story told over again by a new story-teller.

    While I recognized such a legend without the least difficulty, I found the renderings varying much in little incidents. Generally one helped the other in restoring some lost link in the original character of the tale. And now I have tried to transplant the native spirit of these tales — root and all — into the English language, since America in the last few centuries has acquired a second tongue.

    The old legends of America belong quite as much to the blue-eyed little patriot as to the black-haired aborigine. And when they are grown tall like the wise grown-ups may they not lack interest in a further study of Indian folklore, a study which so strongly suggests our near kinship with the rest of humanity and points a steady finger toward the great brotherhood of mankind, and by which one is so forcibly impressed with the possible earnestness of life as seen through the teepee door! If it be true that much lies “in the eye of the beholder,” then in the American aborigine as in any other race, sincerity of belief, though it were based upon mere optical illusion, demands a little respect.

    After all he seems at heart much like other peoples.

    ZITKALA-SA.

    CONTENTS

    IKTOMI AND THE DUCKS
    IKTOMI’S BLANKET
    IKTOMI AND THE MUSKRAT
    IKTOMI AND THE COYOTE
    IKTOMI AND THE FAWN
    THE BADGER AND THE BEAR
    THE TREE-BOUND
    SHOOTING OF THE RED EAGLE
    IKTOMI AND THE TURTLE
    DANCE IN A BUFFALO SKULL
    THE TOAD AND THE BOY
    IYA, THE CAMP-EATER
    MANSTIN, THE RABBIT
    THE WARLIKE SEVEN

    IKTOMI AND THE DUCKS

    IKTOMI is a spider fairy. He wears brown deerskin leggins with long soft fringes on either side, and tiny beaded moccasins on his feet. His long black hair is parted in the middle and wrapped with red, red bands. Each round braid hangs over a small brown ear and falls forward over his shoulders.

    He even paints his funny face with red and yellow, and draws big black rings around his eyes. He wears a deerskin jacket, with bright colored beads sewed tightly on it. Iktomi dresses like a real Dakota brave. In truth, his paint and deerskins are the best part of him — if ever dress is part of man or fairy.

    Iktomi is a wily fellow. His hands are always kept in mischief. He prefers to spread a snare rather than to earn the smallest thing with honest hunting. Why! he laughs outright with wide open mouth when some simple folk are caught in a trap, sure and fast.

    He never dreams another lives so bright as he. Often his own conceit leads him hard against the common sense of simpler people.

    Poor Iktomi cannot help being a little imp. And so long as he is a naughty fairy, he cannot find a single friend. No one helps him when he is in trouble. No one really loves him. Those who come to admire his handsome beaded jacket and long fringed leggins soon go away sick and tired of his vain, vain words and heartless laughter.

    Thus Iktomi lives alone in a cone-shaped wigwam upon the plain. One day he sat hungry within his teepee. Suddenly he rushed out, dragging after him his blanket. Quickly spreading it on the ground, he tore up dry tall grass with both his hands and tossed it fast into the blanket.

    Tying all the four corners together in a knot, he threw the light bundle of grass over his shoulder.

    Snatching up a slender willow stick with his free left hand, he started off with a hop and a leap. From side to side bounced the bundle on his back, as he ran light- footed over the uneven ground. Soon he came to the edge of the great level land. On the hilltop he paused for breath. With wicked smacks of his dry parched lips, as if tasting some tender meat, he looked straight into space toward the marshy river bottom. With a thin palm shading his eyes from the western sun, he peered far away into the lowlands, munching his own cheeks all the while. “Ah-ha!” grunted he, satisfied with what he saw.

    A group of wild ducks were dancing and feasting in the marshes. With wings out- spread, tip to tip, they moved up and down in a large circle. Within the ring, around a small drum, sat the chosen singers, nodding their heads and blinking their eyes.

    They sang in unison a merry dance-song, and beat a lively tattoo on the drum.

    Following a winding footpath near by, came a bent figure of a Dakota brave. He bore on his back a very large bundle. With a willow cane he propped himself up as he staggered along beneath his burden.

    “Ho! who is there?” called out a curious old duck, still bobbing up and down in the circular dance.

    Hereupon the drummers stretched their necks till they strangled their song for a look at the stranger passing by.

    “Ho, Iktomi! Old fellow, pray tell us what you carry in your blanket. Do not hurry off! Stop! halt!” urged one of the singers.

    “Stop! stay! Show us what is in your blanket!” cried out other voices.

    “My friends, I must not spoil your dance. Oh, you would not care to see if you only knew what is in my blanket. Sing on! dance on! I must not show you what I carry on my back,” answered Iktomi, nudging his own sides with his elbows. This reply broke up the ring entirely. Now all the ducks crowded about Iktomi.

    “We must see what you carry! We must know what is in your blanket!” they shouted in both his ears. Some even brushed their wings against the mysterious bundle. Nudging himself again, wily Iktomi said, “My friends, ‘t is only a pack of songs I carry in my blanket.”

    “Oh, then let us hear your songs!” cried the curious ducks.

    At length Iktomi consented to sing his songs. With delight all the ducks flapped their wings and cried together, “Hoye! hoye!”

    Iktomi, with great care, laid down his bundle on the ground.

    “I will build first a round straw house, for I never sing my songs in the open air,” said he.

    Quickly he bent green willow sticks, planting both ends of each pole into the earth. These he covered thick with reeds and grasses. Soon the straw hut was ready. One by one the fat ducks waddled in through a small opening, which was the only entrance way. Beside the door Iktomi stood smiling, as the ducks, eyeing his bundle of songs, strutted into the hut.

    In a strange low voice Iktomi began his queer old tunes. All the ducks sat round-eyed in a circle about the mysterious singer. It was dim in that straw hut, for Iktomi had not forgot to cover up the small entrance way. All of a sudden his song burst into full voice. As the startled ducks sat uneasily on the ground, Iktomi changed his tune into a minor strain. These were the words he sang:

    “Istokmus wacipo, tuwayatunwanpi kinhan ista nisasapi kta,” which is, “With eyes closed you must dance. He who dares to open his eyes, forever red eyes shall have.”

    Up rose the circle of seated ducks and holding their wings close against their sides began to dance to the rhythm of Iktomi’s song and drum.

    With eyes closed they did dance! Iktomi ceased to beat his drum. He began to sing louder and faster. He seemed to be moving about in the center of the ring. No duck dared blink a wink. Each one shut his eyes very tight and danced even harder.

    Up and down! Shifting to the right of them they hopped round and round in that blind dance. It was a difficult dance for the curious folk.

    At length one of the dancers could close his eyes no longer! It was a Skiska who peeped the least tiny blink at Iktomi within the center of the circle. “Oh! oh!” squawked he in awful terror! “Run! fly! Iktomi is twisting your heads and breaking your necks! Run out and fly! fly!” he cried. Hereupon the ducks opened their eyes. There beside Iktomi’s bundle of songs lay half of their crowd — flat on their backs.

    Out they flew through the opening Skiska had made as he rushed forth with his alarm.

    But as they soared high into the blue sky they cried to one another: “Oh! your eyes are red-red!” “And yours are red-red!” For the warning words of the magic minor strain had proven true. “Ah-ha!” laughed Iktomi, untying the four corners of his blanket, “I shall sit no more hungry within my dwelling.” Homeward he trudged along with nice fat ducks in his blanket. He left the little straw hut for the rains and winds to pull down.

    Having reached his own teepee on the high level lands, Iktomi kindled a large fire out of doors. He planted sharp-pointed sticks around the leaping flames. On each stake he fastened a duck to roast. A few he buried under the ashes to bake. Disappearing within his teepee, he came out again with some huge seashells. These were his dishes. Placing one under each roasting duck, he muttered, “The sweet fat oozing out will taste well with the hard-cooked breasts.”

    Heaping more willows upon the fire, Iktomi sat down on the ground with crossed shins. A long chin between his knees pointed toward the red flames, while his eyes were on the browning ducks.

    Just above his ankles he clasped and unclasped his long bony fingers. Now and then he sniffed impatiently the savory odor.

    The brisk wind which stirred the fire also played with a squeaky old tree beside Iktomi’s wigwam.

    From side to side the tree was swaying and crying in an old man’s voice, “Help! I’ll break! I’ll fall!” Iktomi shrugged his great shoulders, but did not once take his eyes from the ducks. The dripping of amber oil into pearly dishes, drop by drop, pleased his hungry eyes. Still the old tree man called for help. “He! What sound is it that makes my ear ache!” exclaimed Iktomi, holding a hand on his ear.

    He rose and looked around. The squeaking came from the tree. Then he began climbing the tree to find the disagreeable sound. He placed his foot right on a cracked limb without seeing it. Just then a whiff of wind came rushing by and pressed together the broken edges. There in a strong wooden hand Iktomi’s foot was caught.

    “Oh! my foot is crushed!” he howled like a coward. In vain he pulled and puffed to free himself.

    While sitting a prisoner on the tree he spied, through his tears, a pack of gray wolves roaming over the level lands. Waving his hands toward them, he called in his loudest voice, “He! Gray wolves! Don’t you come here! I’m caught fast in the tree so that my duck feast is getting cold. Don’t you come to eat up my meal.”

    The leader of the pack upon hearing Iktomi’s words turned to his comrades and said:

    “Ah! hear the foolish fellow! He says he has a duck feast to be eaten! Let us hurry there for our share!” Away bounded the wolves toward Iktomi’s lodge.

    From the tree Iktomi watched the hungry wolves eat up his nicely browned fat ducks. His foot pained him more and more. He heard them crack the small round bones with their strong long teeth and eat out the oily marrow. Now severe pains shot up from his foot through his whole body. “Hin-hin-hin!” sobbed Iktomi. Real tears washed brown streaks across his red-painted cheeks. Smacking their lips, the wolves began to leave the place, when Iktomi cried out like a pouting child, “At least you have left my baking under the ashes!”

    “Ho! Po!” shouted the mischievous wolves; “he says more ducks are to be found under the ashes! Come! Let us have our fill this once!”

    Running back to the dead fire, they pawed out the ducks with such rude haste that a cloud of ashes rose like gray smoke over them.

    “Hin-hin-hin!” moaned Iktomi, when the wolves had scampered off. All too late, the sturdy breeze returned, and, passing by, pulled apart the broken edges of the tree. Iktomi was released. But alas! he had no duck feast.

    IKTOMI’S BLANKET

    ALONE within his teepee sat Iktomi. The sun was but a handsbreadth from the western edge of land.

    “Those, bad, bad gray wolves! They ate up all my nice fat ducks!” muttered he, rocking his body to and fro.

    He was cuddling the evil memory he bore those hungry wolves. At last he ceased to sway his body backward and forward, but sat still and stiff as a stone image.

    “Oh! I’ll go to Inyan, the great-grand- father, and pray for food!” he exclaimed.

    At once he hurried forth from his teepee and, with his blanket over one shoulder, drew nigh to a huge rock on a hillside.

    With half-crouching, half-running strides, he fell upon Inyan with outspread hands.

    “Grandfather! pity me. I am hungry. I am starving. Give me food. Great-grand- father, give me meat to eat!” he cried. All the while he stroked and caressed the face of the great stone god.

    The all-powerful Great Spirit, who makes the trees and grass, can hear the voice of those who pray in many varied ways. The hearing of Inyan, the large hard stone, was the one most sought after. He was the great-grandfather, for he had sat upon the hillside many, many seasons. He had seen the prairie put on a snow-white blanket and then change it for a bright green robe more than a thousand times.

    Still unaffected by the myriad moons he rested on the everlasting hill, listening to the prayers of Indian warriors. Before the finding of the magic arrow he had sat there.

    Now, as Iktomi prayed and wept before the great-grandfather, the sky in the west was red like a glowing face. The sunset poured a soft mellow light upon the huge gray stone and the solitary figure beside it. It was the smile of the Great Spirit upon the grandfather and the wayward child.

    The prayer was heard. Iktomi knew it. “Now, grandfather, accept my offering; ’tis all I have,” said Iktomi as he spread his half-worn blanket upon Inyan’s cold shoulders. Then Iktomi, happy with the smile of the sunset sky, followed a foot- path leading toward a thicketed ravine. He had not gone many paces into the shrubbery when before him lay a freshly wounded deer!

    “This is the answer from the red western sky!” cried Iktomi with hands uplifted.

    Slipping a long thin blade from out his belt, he cut large chunks of choice meat. Sharpening some willow sticks, he planted them around a wood-pile he had ready to kindle. On these stakes he meant to roast the venison.

    While he was rubbing briskly two long sticks to start a fire, the sun in the west fell out of the sky below the edge of land. Twilight was over all. Iktomi felt the cold night air upon his bare neck and shoulders. “Ough!” he shivered as he wiped his knife on the grass. Tucking it in a beaded case hanging from his belt, Iktomi stood erect, looking about. He shivered again. “Ough! Ah! I am cold. I wish I had my blanket!” whispered he, hovering over the pile of dry sticks and the sharp stakes round about it. Suddenly he paused and dropped his hands at his sides.

    “The old great-grandfather does not feel the cold as I do. He does not need my old blanket as I do. I wish I had not given it to him. Oh! I think I’ll run up there and take it back!” said he, pointing his long chin toward the large gray stone.

    Iktomi, in the warm sunshine, had no need of his blanket, and it had been very easy to part with a thing which he could not miss. But the chilly night wind quite froze his ardent thank-offering.

    Thus running up the hillside, his teeth chattering all the way, he drew near to Inyan, the sacred symbol. Seizing one corner of the half-worn blanket, Iktomi pulled it off with a jerk.

    “Give my blanket back, old grandfather! You do not need it. I do!” This was very wrong, yet Iktomi did it, for his wit was not wisdom. Drawing the blanket tight over his shoulders, he descended the hill with hurrying feet.

    He was soon upon the edge of the ravine. A young moon, like a bright bent bow, climbed up from the southwest horizon a little way into the sky.

    In this pale light Iktomi stood motionless as a ghost amid the thicket. His wood- pile was not yet kindled. His pointed stakes were still bare as he had left them. But where was the deer — the venison he had felt warm in his hands a moment ago? It was gone. Only the dry rib bones lay on the ground like giant fingers from an open grave. Iktomi was troubled. At length, stooping over the white dried bones, he took hold of one and shook it. The bones, loose in their sockets, rattled together at his touch. Iktomi let go his hold. He sprang back amazed. And though he wore a blanket his teeth chattered more than ever. Then his blunted sense will surprise you, little reader; for instead of being grieved that he had taken back his blanket, he cried aloud, “Hin-hin-hin! If only I had eaten the venison before going for my blanket!”

    Those tears no longer moved the hand of the Generous Giver. They were selfish tears. The Great Spirit does not heed them ever.

    IKTOMI AND THE MUSKRAT

    BESIDE a white lake, beneath a large grown willow tree, sat Iktomi on the bare ground. The heap of smouldering ashes told of a recent open fire. With ankles crossed together around a pot of soup, Iktomi bent over some delicious boiled fish.

    Fast he dipped his black horn spoon into the soup, for he was ravenous. Iktomi had no regular meal times. Often when he was hungry he went without food.

    Well hid between the lake and the wild rice, he looked nowhere save into the pot of fish. Not knowing when the next meal would be, he meant to eat enough now to last some time.

    “How, how, my friend!” said a voice out of the wild rice. Iktomi started. He almost choked with his soup. He peered through the long reeds from where he sat with his long horn spoon in mid-air.

    “How, my friend!” said the voice again, this time close at his side. Iktomi turned and there stood a dripping muskrat who had just come out of the lake.

    “Oh, it is my friend who startled me. I wondered if among the wild rice some spirit voice was talking. How, how, my friend!” said Iktomi. The muskrat stood smiling. On his lips hung a ready “Yes, my friend,” when Iktomi would ask, “My friend, will you sit down beside me and share my food?”

    That was the custom of the plains people. Yet Iktomi sat silent. He hummed an old dance-song and beat gently on the edge of the pot with his buffalo-horn spoon. The muskrat began to feel awkward before such lack of hospitality and wished himself under water.

    After many heart throbs Iktomi stopped drumming with his horn ladle, and looking upward into the muskrat’s face, he said:

    “My friend, let us run a race to see who shall win this pot of fish. If I win, I shall not need to share it with you. If you win, you shall have half of it.” Springing to his feet, Iktomi began at once to tighten the belt about his waist.

    “My friend Ikto, I cannot run a race with you! I am not a swift runner, and you are nimble as a deer. We shall not run any race together,” answered the hungry muskrat.

    For a moment Iktomi stood with a hand on his long protruding chin. His eyes were fixed upon something in the air. The muskrat looked out of the corners of his eyes without moving his head. He watched the wily Iktomi concocting a plot.

    “Yes, yes,” said Iktomi, suddenly turning his gaze upon the unwelcome visitor;

    “I shall carry a large stone on my back. That will slacken my usual speed; and the race will be a fair one.”

    Saying this he laid a firm hand upon the muskrat’s shoulder and started off along the edge of the lake. When they reached the opposite side Iktomi pried about in search of a heavy stone.

    He found one half-buried in the shallow water. Pulling it out upon dry land, he wrapped it in his blanket.

    “Now, my friend, you shall run on the left side of the lake, I on the other. The race is for the boiled fish in yonder kettle!” said Iktomi.

    The muskrat helped to lift the heavy stone upon Iktomi’s back. Then they parted. Each took a narrow path through the tall reeds fringing the shore. Iktomi found his load a heavy one. Perspiration hung like beads on his brow. His chest heaved hard and fast.

    He looked across the lake to see how far the muskrat had gone, but nowhere did he see any sign of him. “Well, he is running low under the wild rice!” said he. Yet as he scanned the tall grasses on the lake shore, he saw not one stir as if to make way for the runner. “Ah, has he gone so fast ahead that the disturbed grasses in his trail have quieted again?” exclaimed Iktomi. With that thought he quickly dropped the heavy stone. “No more of this!” said he, patting his chest with both hands.

    Off with a springing bound, he ran swiftly toward the goal. Tufts of reeds and grass fell flat under his feet. Hardly had they raised their heads when Iktomi was many paces gone.

    Soon he reached the heap of cold ashes. Iktomi halted stiff as if he had struck an invisible cliff. His black eyes showed a ring of white about them as he stared at the empty ground. There was no pot of boiled fish! There was no water-man in sight! “Oh, if only I had shared my food like a real Dakota, I would not have lost it all! Why did I not know the muskrat would run through the water? He swims faster than I could ever run! That is what he has done. He has laughed at me for carrying a weight on my back while he shot hither like an arrow!”

    Crying thus to himself, Iktomi stepped to the water’s brink. He stooped forward with a hand on each bent knee and peeped far into the deep water.

    “There!” he exclaimed, “I see you, my friend, sitting with your ankles wound around my little pot of fish! My friend, I am hungry. Give me a bone!”

    “Ha! ha! ha!” laughed the water-man, the muskrat. The sound did not rise up out of the lake, for it came down from overhead. With his hands still on his knees, Iktomi turned his face upward into the great willow tree. Opening wide his mouth he begged, “My friend, my friend, give me a bone to gnaw!”

    “Ha! ha!” laughed the muskrat, and leaning over the limb he sat upon, he let fall a small sharp bone which dropped right into Iktomi’s throat. Iktomi almost choked to death before he could get it out. In the tree the muskrat sat laughing loud. “Next time, say to a visiting friend, ‘Be seated beside me, my friend. Let me share with you my food.’”

    IKTOMI AND THE COYOTE

    AFAR off upon a large level land, a summer sun was shining bright. Here and there over the rolling green were tall bunches of coarse gray weeds. Iktomi in his fringed buckskins walked alone across the prairie with a black bare head glossy in the sunlight. He walked through the grass without following any well-worn footpath.

    From one large bunch of coarse weeds to another he wound his way about the great plain. He lifted his foot lightly and placed it gently forward like a wildcat prowling noiselessly through the thick grass. He stopped a few steps away from a very large bunch of wild sage. From shoulder to shoulder he tilted his head. Still farther he bent from side to side, first low over one hip and then over the other. Far forward he stooped, stretching his long thin neck like a duck, to see what lay under a fur coat beyond the bunch of coarse grass.

    A sleek gray-faced prairie wolf! his pointed black nose tucked in between his four feet drawn snugly together; his handsome bushy tail wound over his nose and feet; a coyote fast asleep in the shadow of a bunch of grass! — this is what Iktomi spied. Carefully he raised one foot and cautiously reached out with his toes. Gently, gently he lifted the foot behind and placed it before the other. Thus he came nearer and nearer to the round fur ball lying motionless under the sage grass.

    Now Iktomi stood beside it, looking at the closed eyelids that did not quiver the least bit. Pressing his lips into straight lines and nodding his head slowly, he bent over the wolf. He held his ear close to the coyote’s nose, but not a breath of air stirred from it.

    “Dead!” said he at last. “Dead, but not long since he ran over these plains! See! there in his paw is caught a fresh feather. He is nice fat meat!” Taking hold of the paw with the bird feather fast on it, he exclaimed, “Why, he is still warm! I’ll carry him to my dwelling and have a roast for my evening meal. Ah-ha!” he laughed, as he seized the coyote by its two fore paws and its two hind feet and swung him over head across his shoulders. The wolf was large and the teepee was far across the prairie. Iktomi trudged along with his burden, smacking his hungry lips together. He blinked his eyes hard to keep out the salty perspiration streaming down his face.

    All the while the coyote on his back lay gazing into the sky with wide open eyes. His long white teeth fairly gleamed as he smiled and smiled.

    “To ride on one’s own feet is tiresome, but to be carried like a warrior from a brave fight is great fun!” said the coyote in his heart. He had never been borne on any one’s back before and the new experience delighted him. He lay there lazily on Iktomi’s shoulders, now and then blinking blue winks. Did you never see a birdie blink a blue wink? This is how it first became a saying among the plains people. When a bird stands aloof watching your strange ways, a thin bluish white tissue slips quickly over his eyes and as quickly off again; so quick that you think it was only a mysterious blue wink. Sometimes when children grow drowsy they blink blue winks, while others who are too proud to look with friendly eyes upon people blink in this cold bird-manner.

    The coyote was affected by both sleepiness and pride. His winks were almost as blue as the sky. In the midst of his new pleasure the swaying motion ceased. Iktomi had reached his dwelling place. The coyote felt drowsy no longer, for in the next instant he was slipping out of Iktomi’s hands. He was falling, falling through space, and then he struck the ground with such a bump he did not wish to breathe for a while. He wondered what Iktomi would do, thus he lay still where he fell. Humming a dance-song, one from his bundle of mystery songs, Iktomi hopped and darted about at an imaginary dance and feast. He gathered dry willow sticks and broke them in two against his knee. He built a large fire out of doors. The flames leaped up high in red and yellow streaks. Now Iktomi returned to the coyote who had been looking on through his eyelashes.

    Taking him again by his paws and hind feet, he swung him to and fro. Then as the wolf swung toward the red flames, Iktomi let him go. Once again the coyote fell through space. Hot air smote his nostrils. He saw red dancing fire, and now he struck a bed of cracking embers. With a quick turn he leaped out of the flames. From his heels were scattered a shower of red coals upon Iktomi’s bare arms and shoulders. Dumfounded, Iktomi thought he saw a spirit walk out of his fire. His jaws fell apart. He thrust a palm to his face, hard over his mouth! He could scarce keep from shrieking.

    Rolling over and over on the grass and rubbing the sides of his head against the ground, the coyote soon put out the fire on his fur. Iktomi’s eyes were almost ready to jump out of his head as he stood cooling a burn on his brown arm with his breath.

    Sitting on his haunches, on the opposite side of the fire from where Iktomi stood, the coyote began to laugh at him.

    “Another day, my friend, do not take too much for granted. Make sure the enemy is stone dead before you make a fire!”

    Then off he ran so swiftly that his long bushy tail hung out in a straight line with his back.

    IKTOMI AND THE FAWN

    IN one of his wanderings through the wooded lands, Iktomi saw a rare bird sitting high in a tree-top. Its long fan-like tail feathers had caught all the beautiful colors of the rainbow. Handsome in the glistening summer sun sat the bird of rainbow plumage. Iktomi hurried hither with his eyes fast on the bird.

    He stood beneath the tree looking long and wistfully at the peacock’s bright feathers. At length he heaved a sigh and began: “Oh, I wish I had such pretty feathers! How I wish I were not I! If only I were a handsome feathered creature how happy I would be! I’d be so glad to sit upon a very high tree and bask in the summer sun like you!” said he suddenly, pointing his bony finger up toward the peacock, who was eyeing the stranger below, turning his head from side to side.

    “I beg of you make me into a bird with green and purple feathers like yours!” implored Iktomi, tired now of playing the brave in beaded buckskins. The peacock then spoke to Iktomi: “I have a magic power. My touch will change you in a moment into the most beautiful peacock if you can keep one condition.”

    “Yes! yes!” shouted Iktomi, jumping up and down, patting his lips with his palm, which caused his voice to vibrate in a peculiar fashion. “Yes! yes! I could keep ten conditions if only you would change me into a bird with long, bright tail feathers. Oh, I am so ugly! I am so tired of being myself! Change me! Do!”

    Hereupon the peacock spread out both his wings, and scarce moving them, he sailed slowly down upon the ground. Right beside Iktomi he alighted. Very low in Iktomi’s ear the peacock whispered, “Are you willing to keep one condition, though hard it be?”

    “Yes! yes! I’ve told you ten of them if need be!” exclaimed Iktomi, with some impatience.

    “Then I pronounce you a handsome feathered bird. No longer are you Iktomi the mischief-maker.” Saying this the peacock touched Iktomi with the tips of his wings.

    Iktomi vanished at the touch. There stood beneath the tree two handsome peacocks. While one of the pair strutted about with a head turned aside as if dazzled by his own bright-tinted tail feathers, the other bird soared slowly upward. He sat quiet and unconscious of his gay plumage. He seemed content to perch there on a large limb in the warm sunshine.

    After a little while the vain peacock, dizzy with his bright colors, spread out his wings and lit on the same branch with the elder bird.

    “Oh!” he exclaimed, “how hard to fly! Brightly tinted feathers are handsome, but I wish they were light enough to fly!” Just there the elder bird interrupted him. “That is the one condition. Never try to fly like other birds. Upon the day you try to fly you shall be changed into your former self.”

    “Oh, what a shame that bright feathers cannot fly into the sky!” cried the peacock. Already he grew restless. He longed to soar through space. He yearned to fly above the trees high upward to the sun.

    “Oh, there I see a flock of birds flying thither! Oh! oh!” said he, flapping his wings, “I must try my wings! I am tired of bright tail feathers. I want to try my wings.”

    “No, no!” clucked the elder bird. The flock of chattering birds flew by with whirring wings. “Oop! oop!” called some to their mates.

    Possessed by an irrepressible impulse the Iktomi peacock called out, “He! I want to come! Wait for me!” and with that he gave a lunge into the air. The flock of flying feathers wheeled about and lowered over the tree whence came the peacock’s cry. Only one rare bird sat on the tree, and beneath, on the ground, stood a brave in brown buckskins.

    “I am my old self again!” groaned Iktomi in a sad voice. “Make me over, pretty bird. Try me this once again!” he pleaded in vain.

    “Old Iktomi wants to fly! Ah! We cannot wait for him!” sang the birds as they flew away.

    Muttering unhappy vows to himself, Iktomi had not gone far when he chanced upon a bunch of long slender arrows. One by one they rose in the air and shot a straight line over the prairie. Others shot up into the blue sky and were soon lost to sight. Only one was left. He was making ready for his flight when Iktomi rushed upon him and wailed, “I want to be an arrow! Make me into an arrow! I want to pierce the blue Blue overhead. I want to strike yonder summer sun in its center. Make me into an arrow!”

    “Can you keep a condition? One condition, though hard it be?” the arrow turned to ask.

    “Yes! Yes!” shouted Iktomi, delighted.

    Hereupon the slender arrow tapped him gently with his sharp flint beak. There was no Iktomi, but two arrows stood ready to fly. “Now, young arrow, this is the one condition. Your flight must always be in a straight line. Never turn a curve nor jump about like a young fawn,” said the arrow magician. He spoke slowly and sternly.

    At once he set about to teach the new arrow how to shoot in a long straight line.

    “This is the way to pierce the Blue over- head,” said he; and off he spun high into the sky.

    While he was gone a herd of deer came trotting by. Behind them played the young fawns together. They frolicked about like kittens. They bounced on all fours like balls. Then they pitched forward, kicking their heels in the air. The Iktomi arrow watched them so happy on the ground. Looking quickly up into the sky, he said in his heart, “The magician is out of sight. I’ll just romp and frolic with these fawns until he returns. Fawns! Friends, do not fear me. I want to jump and leap with you. I long to be happy as you are,” said he. The young fawns stopped with stiff legs and stared at the speaking arrow with large brown wondering eyes. “See!

    I can jump as well as you!” went on Iktomi. He gave one tiny leap like a fawn. All of a sudden the fawns snorted with extended nostrils at what they beheld. There among them stood Iktomi in brown buckskins, and the strange talking arrow was gone.

    “Oh! I am myself. My old self!” cried Iktomi, pinching himself and plucking imaginary pieces out of his jacket.

    “Hin-hin-hin! I wanted to fly!”

    The real arrow now returned to the earth. He alighted very near Iktomi. From the high sky he had seen the fawns playing on the green. He had seen Iktomi make his one leap, and the charm was broken. Iktomi became his former self.

    “Arrow, my friend, change me once more!” begged Iktomi.

    “No, no more,” replied the arrow. Then away he shot through the air in the direction his comrades had flown.

    By this time the fawns gathered close around Iktomi. They poked their noses at him trying to know who he was.

    Iktomi’s tears were like a spring shower. A new desire dried them quickly away. Stepping boldly to the largest fawn, he looked closely at the little brown spots all over the furry face.

    “Oh, fawn! What beautiful brown spots on your face! Fawn, dear little fawn, can you tell me how those brown spots were made on your face?”

    “Yes,” said the fawn. “When I was very, very small, my mother marked them on my face with a red hot fire. She dug a large hole in the ground and made a soft bed of grass and twigs in it. Then she placed me gently there. She covered me over with dry sweet grass and piled dry cedars on top. From a neighbor’s fire she brought hither a red, red ember. This she tucked carefully in at my head. This is how the brown spots were made on my face.”

    “Now, fawn, my friend, will you do the same for me? Won’t you mark my face with brown, brown spots just like yours?” asked Iktomi, always eager to be like other people.

    “Yes. I can dig the ground and fill it with dry grass and sticks. If you will jump into the pit, I’ll cover you with sweet smelling grass and cedar wood,” answered the fawn.

    “Say,” interrupted Ikto, “will you be sure to cover me with a great deal of dry grass and twigs? You will make sure that the spots will be as brown as those you wear.”

    “Oh, yes. I’ll pile up grass and willows once oftener than my mother did.”

    “Now let us dig the hole, pull the grass, and gather sticks,” cried Iktomi in glee.

    Thus with his own hands he aids in making his grave. After the hole was dug and cushioned with grass, Iktomi, muttering something about brown spots, leaped down into it. Lengthwise, flat on his back, he lay. While the fawn covered him over with cedars, a far-away voice came up through them, “Brown, brown spots to wear forever!” A red ember was tucked under the dry grass. Off scampered the fawns after their mothers; and when a great distance away they looked backward. They saw a blue smoke rising, writhing upward till it vanished in the blue ether.

    “Is that Iktomi’s spirit?” asked one fawn of another.

    “No! I think he would jump out before he could burn into smoke and cinders,” answered his comrade.

    THE BADGER AND THE BEAR

    ON the edge of a forest there lived a large family of badgers. In the ground their dwelling was made. Its walls and roof were covered with rocks and straw.

    Old father badger was a great hunter. He knew well how to track the deer and buffalo. Every day he came home carrying on his back some wild game. This kept mother badger very busy, and the baby badgers very chubby. While the well- fed children played about, digging little make-believe dwellings, their mother hung thin sliced meats upon long willow racks. As fast as the meats were dried and seasoned by sun and wind, she packed them carefully away in a large thick bag.

    This bag was like a huge stiff envelope, but far more beautiful to see, for it was painted all over with many bright colors. These firmly tied bags of dried meat were laid upon the rocks in the walls of the dwelling. In this way they were both useful and decorative.

    One day father badger did not go off for a hunt. He stayed at home, making new arrows. His children sat about him on the ground floor. Their small black eyes danced with delight as they watched the gay colors painted upon the arrows.

    All of a sudden there was heard a heavy footfall near the entrance way. The oval- shaped door-frame was pushed aside. In stepped a large black foot with great big claws. Then the other clumsy foot came next. All the while the baby badgers stared hard at the unexpected comer. After the second foot, in peeped the head of a big black bear! His black nose was dry and parched. Silently he entered the dwelling and sat down on the ground by the doorway.

    His black eyes never left the painted bags on the rocky walls. He guessed what was in them. He was a very hungry bear. Seeing the racks of red meat hanging in the yard, he had come to visit the badger family.

    Though he was a stranger and his strong paws and jaws frightened the small badgers, the father said, “How, how, friend! Your lips and nose look feverish and hungry. Will you eat with us?”

    “Yes, my friend,” said the bear. “I am starved. I saw your racks of red fresh meat, and knowing your heart is kind, I came hither. Give me meat to eat, my friend.”

    Hereupon the mother badger took long strides across the room, and as she had to pass in front of the strange visitor, she said: “Ah han! Allow me to pass!” which was an apology.

    “How, how!” replied the bear, drawing himself closer to the wall and crossing his shins together.

    Mother badger chose the most tender red meat, and soon over a bed of coals she broiled the venison.

    That day the bear had all he could eat. At nightfall he rose, and smacking his lips together, — that is the noisy way of saying “the food was very good!” — he left the badger dwelling. The baby badgers, peeping through the door-flap after the shaggy bear, saw him disappear into the woods near by.

    Day after day the crackling of twigs in the forest told of heavy footsteps. Out would come the same black bear. He never lifted the door-flap, but thrusting it aside entered slowly in. Always in the same place by the entrance way he sat down with crossed shins.

    His daily visits were so regular that mother badger placed a fur rug in his place. She did not wish a guest in her dwelling to sit upon the bare hard ground.

    At last one time when the bear returned, his nose was bright and black. His coat was glossy. He had grown fat upon the badger’s hospitality.

    As he entered the dwelling a pair of wicked gleams shot out of his shaggy head. Surprised by the strange behavior of the guest who remained standing upon the rug, leaning his round back against the wall, father badger queried: “How, my friend! What?”

    The bear took one stride forward and shook his paw in the badger’s face. He said: “I am strong, very strong!”

    “Yes, yes, so you are,” replied the badger. From the farther end of the room mother badger muttered over her bead work: “Yes, you grew strong from our well-filled bowls.”

    The bear smiled, showing a row of large sharp teeth.

    “I have no dwelling. I have no bags of dried meat. I have no arrows. All these I have found here on this spot,” said he, stamping his heavy foot. “I want them! See! I am strong!” repeated he, lifting both his terrible paws.

    Quietly the father badger spoke: “I fed you. I called you friend, though you came here a stranger and a beggar. For the sake of my little ones leave us in peace.”

    Mother badger, in her excited way, had pierced hard through the buckskin and stuck her fingers repeatedly with her sharp awl until she had laid aside her work. Now, while her husband was talking to the bear, she motioned with her hands to the children. On tiptoe they hastened to her side.

    For reply came a low growl. It grew louder and more fierce. “Wa-ough!” he roared, and by force hurled the badgers out. First the father badger; then the mother. The little badgers he tossed by pairs. He threw them hard upon the ground. Standing in the entrance way and showing his ugly teeth, he snarled, “Be gone!”

    The father and mother badger, having gained their feet, picked up their kicking little babes, and, wailing aloud, drew the air into their flattened lungs till they could stand alone upon their feet. No sooner had the baby badgers caught their breath than they howled and shrieked with pain and fright. Ah! what a dismal cry was theirs as the whole badger family went forth wailing from out their own dwelling! A little distance away from their stolen house the father badger built a small round hut. He made it of bent willows and covered it with dry grass and twigs.

    This was shelter for the night; but alas! it was empty of food and arrows. All day father badger prowled through the forest, but without his arrows he could not get food for his children. Upon his return, the cry of the little ones for meat, the sad quiet of the mother with bowed head, hurt him like a poisoned arrow wound.

    “I’ll beg meat for you!” said he in an unsteady voice. Covering his head and entire body in a long loose robe he halted beside the big black bear. The bear was slicing red meat to hang upon the rack. He did not pause for a look at the comer. As the badger stood there unrecognized, he saw that the bear had brought with him his whole family. Little cubs played under the high-hanging new meats. They laughed and pointed with their wee noses upward at the thin sliced meats upon the poles.

    “Have you no heart, Black Bear? My children are starving. Give me a small piece of meat for them,” begged the badger.

    “Wa-ough!” growled the angry bear, and pounced upon the badger. “Be gone!” said he, and with his big hind foot he sent father badger sprawling on the ground.

    All the little ruffian bears hooted and shouted “ha-ha!” to see the beggar fall upon his face. There was one, however, who did not even smile. He was the youngest cub. His fur coat was not as black and glossy as those his elders wore. The hair was dry and dingy. It looked much more like kinky wool. He was the ugly cub. Poor little baby bear! he had always been laughed at by his older brothers. He could not help being himself. He could not change the differences between himself and his brothers. Thus again, though the rest laughed aloud at the badger’s fall, he did not see the joke. His face was long and earnest. In his heart he was sad to see the badgers crying and starving. In his breast spread a burning desire to share his food with them.

    “I shall not ask my father for meat to give away. He would say ‘No!’ Then my brothers would laugh at me,” said the ugly baby bear to himself.

    In an instant, as if his good intention had passed from him, he was singing happily and skipping around his father at work. Singing in his small high voice and dragging his feet in long strides after him, as if a prankish spirit oozed out from his heels, he strayed off through the tall grass. He was ambling toward the small round hut. When directly in front of the entrance way, he made a quick side kick with his left hind leg. Lo! there fell into the badger’s hut a piece of fresh meat. It was tough meat, full of sinews, yet it was the only piece he could take without his father’s notice.

    Thus having given meat to the hungry badgers, the ugly baby bear ran quickly away to his father again.

    On the following day the father badger came back once more. He stood watching the big bear cutting thin slices of meat.

    ” Give — ” he began, when the bear turning upon him with a growl, thrust him cruelly aside. The badger fell on his hands. He fell where the grass was wet with the blood of the newly carved buffalo. His keen starving eyes caught sight of a little red clot lying bright upon the green. Looking fearfully toward the bear and seeing his head was turned away, he snatched up the small thick blood. Underneath his girdled blanket he hid it in his hand.

    On his return to his family, he said within himself : “I’ll pray the Great Spirit to bless it.” Thus he built a small round lodge. Sprinkling water upon the heated heap of sacred stones within, he made ready to purge his body. “The buffalo blood, too, must be purified before I ask a blessing upon it,” thought the badger. He carried it into the sacred vapor lodge. After placing it near the sacred stones, he sat down beside it. After a long silence, he muttered: “Great Spirit, bless this little buffalo blood.” Then he arose, and with a quiet dignity stepped out of the lodge. Close behind him some one followed. The badger turned to look over his shoulder and to his great joy he beheld a Dakota brave in handsome buckskins. In his hand he carried a magic arrow. Across his back dangled a long fringed quiver. In answer to the badger’s prayer, the avenger had sprung from out the red globules.

    “My son!” exclaimed the badger with extended right hand.

    “How, father,” replied the brave; “I am your avenger!”

    Immediately the badger told the sad story of his hungry little ones and the stingy bear.

    Listening closely the young man stood looking steadily upon the ground.

    At length the father badger moved away.

    “Where?” queried the avenger.

    “My son, we have no food. I am going again to beg for meat,” answered the badger.

    “Then I go with you,” replied the young brave. This made the old badger happy. He was proud of his son. He was delighted to be called “father” by the first human creature.

    The bear saw the badger coming in the distance. He narrowed his eyes at the tall stranger walking beside him. He spied the arrow. At once he guessed it was the avenger of whom he had heard long, long ago. As they approached, the bear stood erect with a hand on his thigh. He smiled upon them.

    “How, badger, my friend! Here is my knife. Cut your favorite pieces from the deer,” said he, holding out a long thin blade.

    “How!” said the badger eagerly. He wondered what had inspired the big bear to such a generous deed. The young avenger waited till the badger took the long knife in his hand.

    Gazing full into the black bear’s face, he said: “I come to do justice. You have returned only a knife to my poor father. Now return to him his dwelling.” His voice was deep and powerful. In his black eyes burned a steady fire.

    The long strong teeth of the bear rattled against each other, and his shaggy body shook with fear. “Ahow!” cried he, as if he had been shot. Running into the dwelling he gasped, breathless and trembling, “Come out, all of you! This is the badger’s dwelling. We must flee to the forest for fear of the avenger who carries the magic arrow.”

    Out they hurried, all the bears, and disappeared into the woods.

    Singing and laughing, the badgers returned to their own dwelling.

    Then the avenger left them.

    “I go,” said he in parting, “over the earth.”

    THE TREE-BOUND

    IT was a clear summer day. The blue, blue sky dropped low over the edge of the green level land. A large yellow sun hung directly overhead.

    The singing of birds filled the summer space between earth and sky with sweet music. Again and again sang a yellow- breasted birdie — “Koda Ni Dakota!” He insisted upon it. “Koda Ni Dakota!” which was “Friend, you’re a Dakota! Friend, you’re a Dakota!” Perchance the birdie meant the avenger with the magic arrow, for there across the plain he strode. He was handsome in his paint and feathers, proud with his great buckskin quiver on his back and a long bow in his hand. Afar to an eastern camp of cone-shaped teepees he was going. There over the Indian village hovered a large red eagle threatening the safety of the people. Every morning rose this terrible red bird out of a high chalk bluff and spreading out his gigantic wings soared slowly over the round camp ground. Then it was that the people, terror-stricken, ran screaming into their lodges. Covering their heads with their blankets, they sat trembling with fear. No one dared to venture out till the red eagle had disappeared beyond the west, where meet the blue and green.

    In vain tried the chieftain of the tribe to find among his warriors a powerful marks- man who could send a death arrow to the man-hungry bird. At last to urge his men to their utmost skill he bade his crier proclaim a new reward.

    Of the chieftain’s two beautiful daughters he would have his choice who brought the dreaded red eagle with an arrow in its breast.

    Upon hearing these words, the men of the village, both young and old, both heroes and cowards, trimmed new arrows for the contest. At gray dawn there stood indistinct under the shadow of the bluff many human figures; silent as ghosts and wrapped in robes girdled tight about their waists, they waited with chosen bow and arrow.

    Some cunning old warriors stayed not with the group. They crouched low upon the open ground. But all eyes alike were fixed upon the top of the high bluff. Breathless they watched for the soaring of the red eagle.

    From within the dwellings many eyes peeped through the small holes in the front lapels of the teepee. With shaking knees and hard-set teeth, the women peered out upon the Dakota men prowling about with bows and arrows.

    At length when the morning sun also peeped over the eastern horizon at the armed Dakotas, the red eagle walked out upon the edge of the cliff. Pluming his gorgeous feathers, he ruffled his neck and flapped his strong wings together. Then he dived into the air. Slowly he winged his way over the round camp ground; over the men with their strong bows and arrows! In an instant the long bows were bent. Strong straight arrows with red feathered tips sped upward to the blue sky. Ah! slowly moved those indifferent wings, untouched by the poison-beaked arrows. Off to the west beyond the reach of arrow, beyond the reach of eye, the red eagle flew away.

    A sudden clamor of high-pitched voices broke the deadly stillness of the dawn. The women talked excitedly about the invulnerable red of the eagle’s feathers, while the would-be heroes sulked within their wigwams. “He-he-he!” groaned the chieftain.

    On the evening of the same day sat a group of hunters around a bright burning fire. They were talking of a strange young man whom they spied while out upon a hunt for deer beyond the bluffs. They saw the stranger taking aim. Following the point of his arrow with their eyes, they beheld a herd of buffalo. The arrow sprang from the bow! It darted into the skull of the foremost buffalo. But unlike other arrows it pierced through the head of the creature and spinning in the air lit into the next buffalo head. One by one the buffalo fell upon the sweet grass they were grazing. With straight quivering limbs they lay on their sides. The young man stood calmly by, counting on his fingers the buffalo as they dropped dead to the ground. When the last one fell, he ran thither and picking up his magic arrow wiped it carefully on the soft grass. He slipped it into his long fringed quiver.

    “He is going to make a feast for some hungry tribe of men or beasts!” cried the hunters among themselves as they hastened away.

    They were afraid of the stranger with the sacred arrow. When the hunter’s tale of the stranger’s arrow reached the ears of the chieftain, his face brightened with a smile. He sent forth fleet horsemen, to learn of him his birth, his name, and his deeds.

    “If he is the avenger with the magic arrow, sprung up from the earth out of a clot of buffalo blood, bid him come hither. Let him kill the red eagle with his magic arrow. Let him win for himself one of my beautiful daughters,” he had said to his messengers, for the old story of the badger’s man-son was known all over the level lands.

    After four days and nights the braves returned. “He is coming,” they said. “We The Tree-Bound have seen him. He is straight and tall; handsome in face, with large black eyes. He paints his round cheeks with bright red, and wears the penciled lines of red over his temples like our men of honored rank. He carries on his back a long fringed quiver in which he keeps his magic arrow. His bow is long and strong. He is coming now to kill the big red eagle.” All around the camp ground from mouth to ear passed those words of the returned messengers.

    Now it chanced that immortal Iktomi, fully recovered from the brown burnt spots, overheard the people talking. At once he was filled with a new desire. “If only I had the magic arrow, I would kill the red eagle and win the chieftain’s daughter for a wife,” said he in his heart.

    Back to his lonely wigwam he hastened. Beneath the tree in front of his teepee he sat upon the ground with chin between his drawn-up knees. His keen eyes scanned the wide plain. He was watching for the avenger.

    “‘He is coming!’ said the people,” muttered old Iktomi. All of a sudden he raised an open palm to his brow and peered afar into the west. The summer sun hung bright in the middle of a cloudless sky. There across the green prairie was a man walking bareheaded toward the east.

    “Ha! ha! ’tis he! the man with the magic arrow!” laughed Iktomi. And when the bird with the yellow breast sang loud again — “Koda Ni Dakota! Friend, you’re a Dakota!” Iktomi put his hand over his mouth as he threw his head far backward, laughing at both the bird and man.

    “He is your friend, but his arrow will kill one of your kind! He is a Dakota, but soon he’ll grow into the bark on this tree! Ha! ha! ha!” he laughed again.

    The young avenger walked with swaying strides nearer and nearer toward the lonely wigwam and tree. Iktomi heard the swish! swish! of the stranger’s feet through the tall grass. He was passing now beyond the tree, when Iktomi, springing to his feet, called out: “How, how, my friend! I see you are dressed in handsome deerskins and have red paint on your cheeks. You are going to some feast or dance, may I ask?” Seeing the young man only smiled Iktomi went on: “I have not had a mouthful of food this day. Have pity on me, young brave, and shoot yonder bird for me!” With these words Iktomi pointed toward the tree-top, where sat a bird on the highest branch. The young avenger, always ready to help those in distress, sent an arrow upward and the bird fell. In the next branch it was caught between the forked prongs.

    “My friend, climb the tree and get the bird. I cannot climb so high. I would get dizzy and fall,” pleaded Iktomi. The avenger began to scale the tree, when Iktomi cried to him: “My friend, your beaded buckskins may be torn by the branches. Leave them safe upon the grass till you are down again.”

    “You are right,” replied the young man, quickly slipping off his long fringed quiver. Together with his dangling pouches and tinkling ornaments, he placed it on the ground. Now he climbed the tree unhindered. Soon from the top he took the bird. “My friend, toss to me your arrow that I may have the honor of wiping it clean on soft deerskin!” exclaimed Iktomi.

    “How!” said the brave, and threw the bird and arrow to the ground.

    At once Iktomi seized the arrow. Rubbing it first on the grass and then on a piece of deerskin, he muttered indistinct words all the while. The young man, stepping downward from limb to limb, hearing the low muttering, said: “Iktomi, I cannot hear what you say!”

    “Oh, my friend, I was only talking of your big heart.”

    Again stooping over the arrow Iktomi continued his repetition of charm words. “Grow fast, grow fast to the bark of the tree,” he whispered. Still the young man moved slowly downward. Suddenly dropping the arrow and standing erect, Iktomi said aloud: “Grow fast to the bark of the tree!” Before the brave could leap from the tree he became tight-grown to the bark.

    “Ah! ha!” laughed the bad Iktomi. “I have the magic arrow! I have the beaded buckskins of the great avenger!” Hooting and dancing beneath the tree, he said: “I shall kill the red eagle; I shall wed the chieftain’s beautiful daughter!”

    “Oh, Iktomi, set me free!” begged the tree-bound Dakota brave. But Iktomi’s ears were like the fungus on a tree. He did not hear with them.

    Wearing the handsome buckskins and carrying proudly the magic arrow in his right hand, he started off eastward. Imitating the swaying strides of the avenger, he walked away with a face turned slightly skyward.

    “Oh, set me free! I am glued to the tree like its own bark! Cut me loose!” moaned the prisoner.

    A young woman, carrying on her strong back a bundle of tightly bound willow sticks, passed near by the lonely teepee. She heard the wailing man’s voice. She paused to listen to the sad words. Looking around she saw nowhere a human creature. “It may be a spirit,” thought she.

    “Oh! cut me loose! set me free! Iktomi has played me false! He has made me bark of his tree!” cried the voice again.

    The young woman dropped her pack of firewood to the ground. With her stone axe she hurried to the tree. There before her astonished eyes clung a young brave close to the tree.

    Too shy for words, yet too kind-hearted to leave the stranger tree-bound, she cut loose the whole bark. Like an open jacket she drew it to the ground. With it came the young man also. Free once more, he started away. Looking backward, a few paces from the young woman, he waved his hand, upward and downward, before her face. This was a sign of gratitude used when words failed to interpret strong emotion.

    When the bewildered woman reached her dwelling, she mounted a pony and rode swiftly across the rolling land. To the camp ground in the east, to the chieftain troubled by the red eagle, she carried her story.

    SHOOTING OF THE RED EAGLE

    A MAN in buckskins sat upon the top of a little hillock. The setting sun shone bright upon a strong bow in his hand. His face was turned toward the round camp ground at the foot of the hill. He had walked a long journey hither. He was waiting for the chieftain’s men to spy him.

    Soon four strong men ran forth from the center wigwam toward the hillock, where sat the man with the long bow.

    “He is the avenger come to shoot the red eagle,” cried the runners to each other as they bent forward swinging their elbows together.

    They reached the side of the stranger, but he did not heed them. Proud and silent he gazed upon the cone-shaped wigwams beneath him. Spreading a handsomely decorated buffalo robe before the man, two of the warriors lifted him by each shoulder and placed him gently on it. Then the four men took, each, a corner of the blanket and carried the stranger, with long proud steps, toward the chieftain’s teepee.

    Ready to greet the stranger, the tall chieftain stood at the entrance way. “How, you are the avenger with the magic arrow!” said he, extending to him a smooth soft hand.

    “How, great chieftain!” replied the man, holding long the chieftain’s hand. Entering the teepee, the chieftain motioned the young man to the right side of the doorway, while he sat down opposite him with a center fire burning between them. Wordless, like a bashful Indian maid, the avenger ate in silence the food set before him on the ground in front of his crossed shins. When he had finished his meal he handed the empty bowl to the chieftain’s wife, saying, “Mother-in-law, here is your dish!”

    “Han, my son!” answered the woman, taking the bowl.

    With the magic arrow in his quiver the stranger felt not in the least too presuming in addressing the woman as his mother- in-law.

    Complaining of fatigue, he covered his face with his blanket and soon within the chieftain’s teepee he lay fast asleep.

    “The young man is not handsome after all!” whispered the woman in her husband’s ear.

    “Ah, but after he has killed the red eagle he will seem handsome enough!” answered the chieftain.

    That night the star men in their burial procession in the sky reached the low northern horizon, before the center fires within the teepees had flickered out. The ringing laughter which had floated up through the smoke lapels was now hushed, and only the distant howling of wolves broke the quiet of the village. But the lull between midnight and dawn was short indeed. Very early the oval-shaped door- flaps were thrust aside and many brown faces peered out of the wigwams toward the top of the highest bluff.

    Now the sun rose up out of the east. The red painted avenger stood ready within the camp ground for the flying of the red eagle. He appeared, that terrible bird! He hovered over the round village as if he could pounce down upon it and devour the whole tribe.

    When the first arrow shot up into the sky the anxious watchers thrust a hand quickly over their half-uttered “hinnu!” The second and the third arrows flew upward but missed by a wide space the red eagle soaring with lazy indifference over the little man with the long bow. All his arrows he spent in vain. “Ah! my blanket brushed my elbow and shifted the course of my arrow!” said the stranger as the people gathered around him.

    During this happening, a woman on horseback halted her pony at the chieftain’s teepee. It was no other than the young woman who cut loose the tree- bound captive!

    While she told the story the chieftain listened with downcast face. “I passed him on my way. He is near!” she ended.

    Indignant at the bold impostor, the wrathful eyes of the chieftain snapped fire like red cinders in the night time. His lips were closed. At length to the woman he said: “How, you have done me a good deed.” Then with quick decision he gave command to a fleet horseman to meet the avenger. “Clothe him in these my best buckskins,” said he, pointing to a bundle within the wigwam.

    In the meanwhile strong men seized Iktomi and dragged him by his long hair to the hilltop. There upon a mock-pillared grave they bound him hand and feet. Grown-ups and children sneered and hooted at Iktomi’s disgrace. For a half-day he lay there, the laughing-stock of the people. Upon the arrival of the real avenger, Iktomi was released and chased away beyond the outer limits of the camp ground.

    On the following morning at daybreak, peeped the people out of half-open door- flaps.

    There again in the midst of the large camp ground was a man in beaded buckskins. In his hand was a strong bow and red-tipped arrow. Again the big red eagle appeared on the edge of the bluff. He plumed his feathers and flapped his huge wings.

    The young man crouched low to the ground. He placed the arrow on the bow, drawing a poisoned flint for the eagle.

    The bird rose into the air. He moved his outspread wings one, two, three times and lo! the eagle tumbled from the great height and fell heavily to the earth. An arrow stuck in his breast! He was dead!

    So quick was the hand of the avenger, so sure his sight, that no one had seen the arrow fly from his long bent bow.

    In awe and amazement the village was dumb. And when the avenger, plucking a red eagle feather, placed it in his black hair, a loud shout of the people went up to the sky. Then hither and thither ran singing men and women making a great feast for the avenger.

    Thus he won the beautiful Indian princess who never tired of telling to her children the story of the big red eagle.

    IKTOMI AND THE TURTLE

    THE huntsman Patkasa (turtle) stood bent over a newly slain deer.

    The red-tipped arrow he drew from the wounded deer was unlike the arrows in his own quiver. Another’s stray shot had killed the deer. Patkasa had hunted all the morning without so much as spying an ordinary blackbird.

    At last returning homeward, tired and heavy-hearted that he had no meat for the hungry mouths in his wigwam, he walked slowly with downcast eyes. Kind ghosts pitied the unhappy hunter and led him to the newly slain deer, that his children should not cry for food.

    When Patkasa stumbled upon the deer in his path, he exclaimed: “Good spirits have pushed me hither!”

    Thus he leaned long over the gift of the friendly ghosts.

    “How, my friend!” said a voice behind his ear, and a hand fell on his shoulder. It was not a spirit this time. It was old Iktomi.

    “How, Iktomi!” answered Patkasa, still stooping over the deer.

    “My friend, you are a skilled hunter,” began Iktomi, smiling a thin smile which spread from one ear to the other.

    Suddenly raising up his head Patkasa’s black eyes twinkled as he asked: “Oh, you really say so?”

    “Yes, my friend, you are a skillful fellow. Now let us have a little contest. Let us see who can jump over the deer without touching a hair on his hide,” suggested Iktomi.

    “Oh, I fear I cannot do it!” cried Patkasa, rubbing his funny, thick palms together.

    “Have no coward’s doubt, Patkasa. I say you are a skillful fellow who finds nothing hard to do.” With these words Iktomi led Patkasa a short distance away. In little puffs Patkasa laughed uneasily.

    “Now, you may jump first,” said Iktomi.

    Patkasa, with doubled fists, swung his fat arms to and fro, all the while biting hard his under lip.

    Just before the run and leap Iktomi put in: “Let the winner have the deer to eat!”

    It was too late now to say no. Patkasa was more afraid of being called a coward than of losing the deer. “Ho-wo,” he replied, still working his short arms. At length he started off on the run. So quick and small were his steps that he seemed to be kicking the ground only. Then the leap! But Patkasa tripped upon a stick and fell hard against the side of the deer.

    “He-he-he!” exclaimed Iktomi, pretending disappointment that his friend had fallen.

    Lifting him to his feet, he said: “Now it is my turn to try the high jump!” Hardly was the last word spoken than Iktomi gave a leap high above the deer.

    “The game is mine!” laughed he, patting the sullen Patkasa on the back. “My friend, watch the deer while I go to bring my children,” said Iktomi, darting lightly through the tall grass.

    Patkasa was always ready to believe the words of scheming people and to do the little favors any one asked of him. However, on this occasion, he did not answer “Yes, my friend.” He realized that Iktomi’s flattering tongue had made him foolish.

    He turned up his nose at Iktomi, now almost out of sight, as much as to say: “Oh, no, Ikto; I do not hear your words!”

    Soon there came a murmur of voices. The sound of laughter grew louder and louder. All of a sudden it became hushed. Old Iktomi led his young Iktomi brood to the place where he had left the turtle, but it was vacant. Nowhere was there any sign of Patkasa or the deer. Then the babes did howl!

    “Be still!” said father Iktomi to his children. “I know where Patkasa lives. Follow me. I shall take you to the turtle’s dwelling.” He ran along a narrow footpath toward the creek near by. Close upon his heels came his children with tear-streaked faces.

    “There!” said Iktomi in a loud whisper as he gathered his little ones on the bank. “There is Patkasa broiling venison! There is his teepee, and the savory fire is in his front yard!”

    The young Iktomis stretched their necks and rolled their round black eyes like newly hatched birds. They peered into the water.

    “Now, I will cool Patkasa’s fire. I shall bring you the broiled venison. Watch closely. When you see the black coals rise to the surface of the water, clap your hands and shout aloud, for soon after that sign I shall return to you with some tender meat.”

    Thus saying Iktomi plunged into the creek. Splash! splash! the water leaped upward into spray. Scarcely had it become leveled and smooth than there bubbled up many black spots. The creek was seething with the dancing of round black things.

    “The cooled fire! The coals!” laughed the brood of Iktomis. Clapping together their little hands, they chased one another along the edge of the creek. They shouted and hooted with great glee.

    “Ahas!” said a gruff voice across the water. It was Patkasa. In a large willow tree leaning far over the water he sat upon a large limb. On the very same branch was a bright burning fire over which Patkasa broiled the venison. By this time the water was calm again. No more danced those black spots on its surface, for they were the toes of old Iktomi. He was drowned.

    The Iktomi children hurried away from the creek, crying and calling for their water-dead father.

    DANCE IN A BUFFALO SKULL

    IT was night upon the prairie. Overhead the stars were twinkling bright their red and yellow lights. The moon was young. A silvery thread among the stars, it soon drifted low beneath the horizon.

    Upon the ground the land was pitchy black. There are night people on the plain who love the dark. Amid the black level land they meet to frolic under the stars. Then when their sharp ears hear any strange footfalls nigh they scamper away into the deep shadows of night. There they are safely hid from all dangers, they think.

    Thus it was that one very black night, afar off from the edge of the level land, out of the wooded river bottom glided forth two balls of fire. They came farther and farther into the level land. They grew larger and brighter. The dark hid the body of the creature with those fiery eyes. They came on and on, just over the tops of the prairie grass. It might have been a wildcat prowling low on soft, stealthy feet. Slowly but surely the terrible eyes drew nearer and nearer to the heart of the level land.

    There in a huge old buffalo skull was a gay feast and dance! Tiny little field mice were singing and dancing in a circle to the boom-boom of a wee, wee drum. They were laughing and talking among themselves while their chosen singers sang loud a merry tune.

    They built a small open fire within the center of their queer dance house. The light streamed out of the buffalo skull through all the curious sockets and holes.

    A light on the plain in the middle of the night was an unusual thing. But so merry were the mice they did not hear the “king, king” of sleepy birds, disturbed by the unaccustomed fire.

    A pack of wolves, fearing to come nigh this night fire, stood together a little distance away, and, turning their pointed noses to the stars, howled and yelped most dismally. Even the cry of the wolves was unheeded by the mice within the lighted buffalo skull.

    They were feasting and dancing; they were singing and laughing — those funny little furry fellows.

    All the while across the dark from out the low river bottom came that pair of fiery eyes.

    Now closer and more swift, now fiercer and glaring, the eyes moved toward the buffalo skull. All unconscious of those fearful eyes, the happy mice nibbled dried roots and venison. The singers had started another song. The drummers beat the time, turning their heads from side to side in rhythm. In a ring around the fire hopped the mice, each bouncing hard on his two hind feet. Some carried their tails over their arms, while others trailed them proudly along.

    Ah, very near are those round yellow eyes! Very low to the ground they seem to creep — creep toward the buffalo skull. All of a sudden they slide into the eye- sockets of the old skull.

    “Spirit of the buffalo!” squeaked a frightened mouse as he jumped out from a hole in the back part of the skull.

    “A cat! a cat!” cried other mice as they scrambled out of holes both large and snug. Noiseless they ran away into the dark.

    THE TOAD AND THE BOY

    THE water-fowls were flying over the marshy lakes. It was now the hunting season. Indian men, with bows and arrows, were wading waist deep amid the wild rice. Near by, within their wigwams, the wives were roasting wild duck and making down pillows.

    In the largest teepee sat a young mother wrapping red porcupine quills about the long fringes of a buckskin cushion. Beside her lay a black-eyed baby boy cooing and laughing. Reaching and kicking upward with his tiny hands and feet, he played with the dangling strings of his heavy-beaded bonnet hanging empty on a tent pole above him.

    At length the mother laid aside her red quills and white sinew-threads. The babe fell fast asleep. Leaning on one hand and softly whispering a little lullaby, she threw a light cover over her baby. It was almost time for the return of her husband.

    Remembering there were no willow sticks for the fire, she quickly girdled her blanket tight about her waist, and with a short-handled ax slipped through her belt, she hurried away toward the wooded ravine. She was strong and swung an ax as skillfully as any man. Her loose buckskin dress was made for such freedom. Soon carrying easily a bundle of long willows on her back, with a loop of rope over both her shoulders, she came striding homeward.

    Near the entrance way she stooped low, at once shifting the bundle to the right and with both hands lifting the noose from over her head. Having thus dropped the wood to the ground, she disappeared into her teepee. In a moment she came running out again, crying, “My son! My little son is gone!” Her keen eyes swept east and west and all around her. There was nowhere any sign of the child.

    Running with clinched fists to the nearest teepees, she called: “Has any one seen my baby? He is gone! My little son is gone!”

    “Hinnu! Hinnu!” exclaimed the women, rising to their feet and rushing out of their wigwams.

    “We have not seen your child! What has happened?” queried the women.

    With great tears in her eyes the mother told her story.

    “We will search with you,” they said to her as she started off.

    They met the returning husbands, who turned about and joined in the hunt for the missing child. Along the shore of the lakes, among the high-grown reeds, they looked in vain. He was nowhere to be found. After many days and nights the search was given up. It was sad, indeed, to hear the mother wailing aloud for her little son.

    It was growing late in the autumn. The birds were flying high toward the south. The teepees around the lakes were gone, save one lonely dwelling.

    Till the winter snow covered the ground and ice covered the lakes, the wailing woman’s voice was heard from that solitary wigwam. From some far distance was also the sound of the father’s voice singing a sad song.

    Thus ten summers and as many winters have come and gone since the strange disappearance of the little child. Every autumn with the hunters came the unhappy parents of the lost baby to search again for him.

    Toward the latter part of the tenth season when, one by one, the teepees were folded and the families went away from the lake region, the mother walked again along the lake shore weeping. One evening, across the lake from where the crying woman stood, a pair of bright black eyes peered at her through the tall reeds and wild rice. A little wild boy stopped his play among the tall grasses. His long, loose hair hanging down his brown back and shoulders was carelessly tossed from his round face. He wore a loin cloth of woven sweet grass. Crouching low to the marshy ground, he listened to the wailing voice. As the voice grew hoarse and only sobs shook the slender figure of the woman, the eyes of the wild boy grew dim and wet.

    At length, when the moaning ceased, he sprang to his feet and ran like a nymph with swift outstretched toes. He rushed into a small hut of reeds and grasses.

    “Mother! Mother! Tell me what voice it was I heard which pleased my ears, but made my eyes grow wet!” said he, breathless.

    “Han, my son,” grunted a big, ugly toad. “It was the voice of a weeping woman you heard. My son, do not say you like it. Do not tell me it brought tears to your eyes. You have never heard me weep. I can please your ear and break your heart. Listen!” replied the great old toad.

    Stepping outside, she stood by the entrance way. She was old and badly puffed out. She had reared a large family of little toads, but none of them had aroused her love, nor ever grieved her. She had heard the wailing human voice and marveled at the throat which produced the strange sound. Now, in her great desire to keep the stolen boy awhile longer, she ventured to cry as the Dakota woman does. In a gruff, coarse voice she broke forth:

    “Hin-hin, doe-skin! Hin-hin, Ermine, Ermine! Hin-hin, red blanket, with white border!”

    Not knowing that the syllables of a Dakota’s cry are the names of loved ones gone, the ugly toad mother sought to please the boy’s ear with the names of valuable articles. Having shrieked in a torturing voice and mouthed extravagant names, the old toad rolled her tearless eyes with great satisfaction. Hopping back into her dwelling, she asked:

    “My son, did my voice bring tears to your eyes? Did my words bring gladness to your ears? Do you not like my wailing better?”

    “No, no!” pouted the boy with some impatience. “I want to hear the woman’s voice! Tell me, mother, why the human voice stirs all my feelings!”

    The toad mother said within her breast, “The human child has heard and seen his real mother. I cannot keep him longer, I fear. Oh, no, I cannot give away the pretty creature I have taught to call me ‘mother’ all these many winters.”

    “Mother,” went on the child voice, “tell me one thing. Tell me why my little brothers and sisters are all unlike me.”

    The big, ugly toad, looking at her pudgy children, said: “The eldest is always best.”

    This reply quieted the boy for a while. Very closely watched the old toad mother her stolen human son. When by chance he started off alone, she shoved out one of her own children after him, saying: “Do not come back without your big brother.”

    Thus the wild boy with the long, loose hair sits every day on a marshy island hid among the tall reeds. But he is not alone. Always at his feet hops a little toad brother. One day an Indian hunter, wading in the deep waters, spied the boy. He had heard of the baby stolen long ago.

    “This is he!” murmured the hunter to himself as he ran to his wigwam. “I saw among the tall reeds a black-haired boy at play!” shouted he to the people.

    At once the unhappy father and mother cried out, “‘Tis he, our boy!” Quickly he led them to the lake. Peeping through the wild rice, he pointed with unsteady finger toward the boy playing all unawares.

    “‘Tis he! ’tis he!” cried the mother, for she knew him.

    In silence the hunter stood aside, while the happy father and mother caressed their baby boy grown tall.

    IYA, THE CAMP-EATER

    FROM the tall grass came the voice of a crying babe. The huntsmen who were passing nigh heard and halted.

    The tallest one among them hastened toward the high grass with long, cautious strides. He waded through the growth of green with just a head above it all. Suddenly exclaiming “Hunhe!” he dropped out of sight. In another instant he held up in both his hands a tiny little baby, wrapped in soft brown buckskins.

    “Oh ho, a wood-child!” cried the men, for they were hunting along the wooded river bottom where this babe was found.

    While the hunters were questioning whether or no they should carry it home, the wee Indian baby kept up his little howl.

    “His voice is strong!” said one.

    “At times it sounds like an old man’s voice!” whispered a superstitious fellow, who feared some bad spirit hid in the small child to cheat them by and by.

    “Let us take it to our wise chieftain,” at length they said; and the moment they started toward the camp ground the strange wood-child ceased to cry.

    Beside the chieftain’s teepee waited the hunters while the tall man entered with the child.

    “How! how!” nodded the kind-faced chieftain, listening to the queer story. Then rising, he took the infant in his strong arms; gently he laid the black-eyed babe in his daughter’s lap. “This is to be your little son!” said he, smiling.

    “Yes, father,” she replied. Pleased with the child, she smoothed the long black hair fringing his round brown face.

    “Tell the people that I give a feast and dance this day for the naming of my daughter’s little son,” bade the chieftain.

    In the meanwhile among the men waiting by the entrance way, one said in a low voice: “I have heard that bad spirits come as little children into a camp which they mean to destroy.”

    “No! no! Let us not be overcautious. It would be cowardly to leave a baby in the wild wood where prowl the hungry wolves!” answered an elderly man.

    The tall man now came out of the chieftain’s teepee. With a word he sent them to their dwellings half running with joy.

    “A feast! a dance for the naming of the chieftain’s grandchild!” cried he in a loud voice to the village people.

    “What? what?” asked they in great surprise, holding a hand to the ear to catch the words of the crier.

    There was a momentary silence among the people while they listened to the ringing voice of the man walking in the center ground. Then broke forth a rippling, laughing babble among the cone-shaped teepees. All were glad to hear of the chieftain’s grandson. They were happy to attend the feast and dance for its naming. With excited fingers they twisted their hair into glossy braids and painted their cheeks with bright red paint. To and fro hurried the women, handsome in their gala-day dress. Men in loose deerskins, with long tinkling metal fringes, strode in small numbers toward the center of the round camp ground.

    Here underneath a temporary shade-house of green leaves they were to dance and feast. The children in deerskins and paints, just like their elders, were jolly little men and women. Beside their eager parents they skipped along toward the green dance house.

    Here seated in a large circle, the people were assembled, the proud chieftain rose with the little baby in his arms. The noisy hum of voices was hushed. Not a tinkling of a metal fringe broke the silence. The crier came forward to greet the chieftain, then bent attentively over the small babe, listening to the words of the chieftain. When he paused the crier spoke aloud to the people:

    “This woodland child is adopted by the chieftain’s eldest daughter. His name is Chaske. He wears the title of the eldest son. In honor of Chaske the chieftain gives this feast and dance! These are the words of him you see holding a baby in his arms.”

    “Yes! Yes! Hinnu! How!” came from the circle. At once the drummers beat softly and slowly their drum while the chosen singers hummed together to find the common pitch. The beat of the drum grew louder and faster. The singers burst forth in a lively tune. Then the drum- beats subsided and faintly marked the rhythm of the singing. Here and there bounced up men and women, both young and old. They danced and sang with merry light hearts. Then came the hour of feasting.

    Late into the night the air of the camp ground was alive with the laughing voices of women and the singing in unison of young men. Within her father’s teepee sat the chieftain’s daughter. Proud of her little one, she watched over him asleep in her lap.

    Gradually a deep quiet stole over the camp ground, as one by one the people fell into pleasant dreams. Now all the village was still. Alone sat the beautiful young mother watching the babe in her lap, asleep with a gaping little mouth. Amid the quiet of the night, her ear heard the far-off hum of many voices. The faint sound of murmuring people was in the air. Upward she glanced at the smoke hole of the wigwam and saw a bright star peeping down upon her. “Spirits in the air above?” she wondered. Yet there was no sign to tell her of their nearness. The fine small sound of voices grew larger and nearer.

    “Father! rise! I hear the coming of some tribe. Hostile or friendly — I cannot tell. Rise and see!” whispered the young woman.

    “Yes, my daughter!” answered the chieftain, springing to his feet.

    Though asleep, his ear was ever alert. Thus rushing out into the open, he listened for strange sounds. With an eagle eye he scanned the camp ground for some sign.

    Returning he said: “My daughter, I hear nothing and see no sign of evil nigh.”

    “Oh! the sound of many voices comes up from the earth about me!” exclaimed the young mother.

    Bending low over her babe she gave ear to the ground. Horrified was she to find the mysterious sound came out of the open mouth of her sleeping child!

    “Why so unlike other babes!” she cried within her heart as she slipped him gently from her lap to the ground. “Mother, listen and tell me if this child is an evil spirit come to destroy our camp!” she whispered loud.

    Placing an ear close to the open baby mouth, the chieftain and his wife, each in turn heard the voices of a great camp. The singing of men and women, the beating of the drum, the rattling of deer-hoofs strung like bells on a string, these were the sounds they heard.

    “We must go away,” said the chieftain, leading them into the night. Out in the open he whispered to the frightened young woman: “Iya, the camp-eater, has come in the guise of a babe. Had you gone to sleep, he would have jumped out into his own shape and would have devoured our camp. He is a giant with spindling legs. He cannot fight, for he cannot run. He is powerful only in the night with his tricks. We are safe as soon as day breaks.” Then moving closer to the woman, he whispered: “If he wakes now, he will swallow the whole tribe with one hideous gulp! Come, we must flee with our people.”

    Thus creeping from teepee to teepee a secret alarm signal was given. At midnight the teepees were gone and there was left no sign of the village save heaps of dead ashes. So quietly had the people folded their wigwams and bundled their tent poles that they slipped away unheard by the sleeping Iya babe.

    When the morning sun arose, the babe awoke. Seeing himself deserted, he threw off his baby form in a hot rage.

    Wearing his own ugly shape, his huge body toppled to and fro, from side to side, on a pair of thin legs far too small for their burden. Though with every move he came dangerously nigh to falling, he followed in the trail of the fleeing people.

    “I shall eat you in the sight of a noon- day sun!” cried Iya in his vain rage, when he spied them encamped beyond a river.

    By some unknown cunning he swam the river and sought his way toward the teepees.

    “Hin! hin!” he grunted and growled. With perspiration beading his brow he strove to wiggle his slender legs beneath his giant form.

    “Ha! ha!” laughed all the village people to see Iya made foolish with anger. “Such spindle legs cannot stand to fight by daylight!” shouted the brave ones who were terror-struck the night before by the name “Iya.”

    Warriors with long knives rushed forth and slew the camp-eater.

    Lo! there rose out of the giant a whole Indian tribe: their camp ground, their teepees in a large circle, and the people laughing and dancing.

    “We are glad to be free!” said these strange people.

    Thus Iya was killed; and no more are the camp grounds in danger of being swallowed up in a single night time.

    MANSTIN, THE RABBIT

    MANSTIN was an adventurous brave, but very kind-hearted. Stamping a moccasined foot as he drew on his buckskin leggins, he said: “Grandmother, beware of Iktomi! Do not let him lure you into some cunning trap. I am going to the North country on a long hunt.”

    With these words of caution to the bent old rabbit grandmother with whom he had lived since he was a tiny babe, Manstin started off toward the north. He was scarce over the great high hills when he heard the shrieking of a human child.

    “Wan!” he ejaculated, pointing his long ears toward the direction of the sound; “Wan! that is the work of cruel Double-Face. Shameless coward! he delights in torturing helpless creatures!”

    Muttering indistinct words, Manstin ran up the last hill and lo! in the ravine beyond stood the terrible monster with a face in front and one in the back of his head!

    This brown giant was without clothes save for a wild-cat-skin about his loins. With a wicked gleaming eye, he watched the little black-haired baby he held in his strong arm. In a laughing voice he hummed an Indian mother’s lullaby, “A-boo! Aboo!” and at the same time he switched the naked baby with a thorny wild-rose bush.

    Quickly Manstin jumped behind a large sage bush on the brow of the hill. He bent his bow and the sinewy string twanged. Now an arrow stuck above the ear of Double-Face. It was a poisoned arrow, and the giant fell dead. Then Manstin took the little brown baby and hurried away from the ravine. Soon he came to a teepee from whence loud wailing voices broke. It was the teepee of the stolen baby and the mourners were its heart- broken parents.

    When gallant Manstin returned the child to the eager arms of the mother there came a sudden terror into the eyes of both the Dakotas. They feared lest it was Double- Face come in a new guise to torture them. The rabbit understood their fear and said: “I am Manstin, the kind-hearted, — Manstin, the noted huntsman. I am your friend. Do not fear.”

    That night a strange thing happened. While the father and mother slept, Manstin took the wee baby. With his feet placed gently yet firmly upon the tiny toes of the little child, he drew upward by each small hand the sleeping child till he was a full- grown man. With a forefinger he traced a slit in the upper lip; and when on the morrow the man and woman awoke they could not distinguish their own son from Manstin, so much alike were the braves.

    “Henceforth we are friends, to help each other,” said Manstin, shaking a right hand in farewell. “The earth is our common ear, to carry from its uttermost extremes one’s slightest wish for the other!”

    “Ho! Be it so!” answered the newly made man.

    Upon leaving his friend, Manstin hurried away toward the North country whither he was bound for a long hunt. Suddenly he came upon the edge of a wide brook. His alert eye caught sight of a rawhide rope staked to the water’s brink, which led away toward a small round hut in the distance. The ground was trodden into a deep groove beneath the loosely drawn rawhide rope.

    “Hun-he!” exclaimed Manstin, bending over the freshly made footprints in the moist bank of the brook. “A man’s footprints!” he said to himself. “A blind man lives in yonder hut! This rope is his guide by which he comes for his daily water!” surmised Manstin, who knew all the peculiar contrivances of the people. At once his eyes became fixed upon the solitary dwelling and hither he followed his curiosity, — a real blind man’s rope.

    Quietly he lifted the door-flap and entered in. An old toothless grandfather, blind and shaky with age, sat upon the ground. He was not deaf however. He heard the entrance and felt the presence of some stranger.

    “How, grandchild,” he mumbled, for he was old enough to be grandparent to every living thing, “how! I cannot see you. Pray, speak your name!”

    “Grandfather, I am Manstin,” answered the rabbit, all the while looking with curious eyes about the wigwam.

    “Grandfather, what is it so tightly packed in all these buckskin bags placed against the tent poles?” he asked.

    “My grandchild, those are dried buffalo meat and venison. These are magic bags which never grow empty. I am blind and cannot go on a hunt. Hence a kind Maker has given me these magic bags of choicest foods.”

    Then the old, bent man pulled at a rope which lay by his right hand. “This leads me to the brook where I drink! and this,” said he, turning to the one on his left, “and this takes me into the forest, where I feel about for dry sticks for my fire.”

    “Grandfather, I wish I lived in such sure luxury! I would lean back against a tent pole, and with crossed feet I would smoke sweet willow bark the rest of my days,” sighed Manstin.

    “My grandchild, your eyes are your luxury! you would be unhappy without them!” the old man replied.

    “Grandfather, I would give you my two eyes for your place!” cried Manstin.

    “How! you have said it. Arise. Take out your eyes and give them to me. Henceforth you are at home here in my stead.”

    At once Manstin took out both his eyes and the old man put them on! Rejoicing, the old grandfather started away with his young eyes while the blind rabbit filled his dream pipe, leaning lazily against the tent pole. For a short time it was a most pleasant pastime to smoke willow bark and to eat from the magic bags.

    Manstin grew thirsty, but there was no water in the small dwelling. Taking one of the rawhide ropes he started toward the brook to quench his thirst. He was young and unwilling to trudge slowly in the old man’s footpath. He was full of glee, for it had been many long moons since he had tasted such good food. Thus he skipped confidently along jerking the old weather-eaten rawhide spasmodically till all of a sudden it gave way and Manstin fell headlong into the water.

    “En! En!” he grunted kicking frantically amid stream. All along the slippery bank he vainly tried to climb, till at last he chanced upon the old stake and the deeply worn footpath. Exhausted and inwardly disgusted with his mishaps, he crawled more cautiously on all fours to his wigwam door. Dripping with his recent plunge he sat with chattering teeth within his unfired wigwam.

    The sun had set and the night air was chilly, but there was no fire-wood in the dwelling. “Hin!” murmured Manstin and bravely tried the other rope. “I go for some fire-wood!” he said, following the rawhide rope which led into the forest. Soon he stumbled upon thickly strewn dry willow sticks. Eagerly with both hands he gathered the wood into his out-spread blanket. Manstin was naturally an energetic fellow.

    When he had a large heap, he tied two opposite ends of blanket together and lifted the bundle of wood upon his back, but alas! he had unconsciously dropped the end of the rope and now he was lost in the wood!

    “Hin! hin!” he groaned. Then pausing a moment, he set his fan-like ears to catch any sound of approaching footsteps. There was none. Not even a night bird twittered to help him out of his predicament.

    With a bold face, he made a start at random.

    He fell into some tangled wood where he was held fast. Manstin let go his bundle and began to lament having given away his two eyes.

    “Friend, my friend, I have need of you! The old oak tree grandfather has gone off with my eyes and I am lost in the woods!” he cried with his lips close to the earth.

    Scarcely had he spoken when the sound of voices was audible on the outer edge of the forest. Nearer and louder grew the voices — one was the clear flute tones of a young brave and the other the tremulous squeaks of an old grandfather.

    It was Manstin’s friend with the Earth Ear and the old grandfather. “Here Manstin, take back your eyes,” said the old man, “I knew you would not be content in my stead, but I wanted you to learn your lesson. I have had pleasure seeing with your eyes and trying your bow and arrows, but since I am old and feeble I much prefer my own teepee and my magic bags!”

    Thus talking the three returned to the hut. The old grandfather crept into his wigwam, which is often mistaken for a mere oak tree by little Indian girls and boys.

    Manstin, with his own bright eyes fitted into his head again, went on happily to hunt in the North country.

    THE WARLIKE SEVEN

    ONCE seven people went out to make war, — the Ashes, the Fire, the Bladder, the Grasshopper, the Dragon Fly, the Fish, and the Turtle. As they were talking excitedly, waving their fists in violent gestures, a wind came and blew the Ashes away. “Ho!” cried the others, “he could not fight, this one!”

    The six went on running to make war more quickly. They descended a deep valley, the Fire going foremost until they came to a river. The Fire said “Hsss — tchu!” and was gone. “Ho!” hooted the others, “he could not fight, this one!”

    Therefore the five went on the more quickly to make war. They came to a great wood. While they were going through it, the Bladder was heard to sneer and to say, “He! you should rise above these, brothers.” With these words he went upward among the tree-tops; and the thorn apple pricked him. He fell through the branches and was nothing! “You see this!” said the four, “this one could not fight.”

    Still the remaining warriors would not turn back. The four went boldly on to make war. The Grasshopper with his cousin, the Dragon Fly, went foremost. They reached a marshy place, and the mire was very deep. As they waded through the mud, the Grasshopper’s legs stuck, and he pulled them off! He crawled upon a log and wept, “You see me, brothers, I cannot go!”

    The Dragon Fly went on, weeping for his cousin. He would not be comforted, for he loved his cousin dearly. The more he grieved, the louder he cried, till his body shook with great violence. He blew his red swollen nose with a loud noise so that his head came off his slender neck, and he was fallen upon the grass.

    “You see how it is, said the Fish, lashing his tail impatiently, “these people were not warriors!” “Come!” he said, “let us go on to make war.”

    Thus the Fish and the Turtle came to a large camp ground.

    “Ho!” exclaimed the people of this round village of teepees, “Who are these little ones? What do they seek?”

    Neither of the warriors carried weapons with them, and their unimposing stature misled the curious people.

    The Fish was spokesman. With a peculiar omission of syllables, he said: “Shu . . . hi pi!”

    “Wan! what? what?” clamored eager voices of men and women.

    Again the Fish said: “Shu . . . hi pi!” Everywhere stood young and old with a palm to an ear. Still no one guessed what the Fish had mumbled!

    From the bewildered crowd witty old Iktomi came forward. “He, listen!” he shouted, rubbing his mischievous palms together, for where there was any trouble brewing, he was always in the midst of it.

    “This little strange man says, ‘Zuya unhipi! We come to make war!’”

    “Uun!” resented the people, suddenly stricken glum. “Let us kill the silly pair! They can do nothing! They do not know the meaning of the phrase. Let us build a fire and boil them both!”

    “If you put us on to boil,” said the Fish, “there will be trouble.”

    “Ho ho!” laughed the village folk. “We shall see.”

    And so they made a fire.

    “I have never been so angered!” said the Fish. The Turtle in a whispered reply said: “We shall die!”

    When a pair of strong hands lifted the Fish over the sputtering water, he put his mouth downward. “Whssh!” he said. He blew the water all over the people, so that many were burned and could not see. Screaming with pain, they ran away.

    “Oh, what shall we do with these dreadful ones?” they said.

    Others exclaimed: “Let us carry them to the lake of muddy water and drown them!”

    Instantly they ran with them. They threw the Fish and the Turtle into the lake. Toward the center of the large lake the Turtle dived. There he peeped up out of the water and, waving a hand at the crowd, sang out, “This is where I live!”

    The Fish swam hither and thither with such frolicsome darts that his back fin made the water fly. “E han!” whooped the Fish, “this is where I live!”

    “Oh, what have we done!” said the frightened people, “this will be our undoing.”

    Then a wise chief said: “Iya, the Eater, shall come and swallow the lake!”

    So one went running. He brought Iya, the Eater; and Iya drank all day at the lake till his belly was like the earth. Then the Fish and the Turtle dived into the mud; and Iya said: “They are not in me.” Hearing this the people cried greatly.

    Iktomi wading in the lake had been swallowed like a gnat in the water. Within the great Iya he was looking skyward. So deep was the water in the Eater’s stomach that the surface of the swallowed lake almost touched the sky.

    “I will go that way,” said Iktomi, looking at the concave within arm’s reach.

    He struck his knife upward in the Eater’s stomach, and the water falling out drowned those people of the village.

    Now when the great water fell into its own bed, the Fish and the Turtle came to the shore. They went home painted victors and loud-voiced singers.


     

  • SPARKS FROM WAR EAGLE’S LODGE-FIRE

    SPARKS FROM WAR EAGLE’S LODGE-FIRE


    Indian Why Stories

    SPARKS FROM WAR EAGLE’S LODGE-FIRE

    Frank B.Linderman

    [CO SKEE SEE CO COT]
    Published: 1915


    I DEDICATE THIS LITTLE BOOK TO MY FRIEND
    CHARLES M. RUSSELL
    THE COWBOY ARTIST
    GEORGE BIRD GRINNELL
    THE INDIAN’S FRIEND
    AND TO ALL OTHERS WHO HAVE KNOWN AND LOVED OLD MONTANA
    FOR I HOLD THEM ALL AS KIN
    WHO HAVE BUILDED FIRES WHERE NATURE
    WEARS NO MAKE-UP ON HER SKIN


    PREFACE

    THE great Northwest — that wonderful frontier that called to itself a world’s hardiest spirits — is rapidly becoming a settled country; and before the light of civilizing influences, the blanket-Indian has trailed the buffalo over the divide that time has set between the pioneer and the crowd. With his passing we have lost much of the aboriginal folk-lore, rich in its fairy-like characters, and its relation to the lives of a most warlike people.

    There is a wide difference between folk-lore of the so-called Old World and that of America. Transmitted orally through countless generations, the folk-stories of our ancestors show many evidences of distortion and of change in material particulars; but the Indian seems to have been too fond of nature and too proud of tradition to have forgotten or changed the teachings of his forefathers. Childlike in simplicity, beginning with creation itself, and reaching to the whys and wherefores of nature’s moods and eccentricities, these tales impress me as being well worth saving.

    The Indian has always been a lover of nature and a close observer of her many moods. The habits of the birds and animals, the voices of the winds and waters, the flickering of the shadows, and the mystic radiance of the moonlight — all appealed to him. Gradually, he formulated within himself fanciful reasons for the myriad manifestations of the Mighty Mother and her many children; and a poet by instinct, he framed odd stories with which to convey his explanations to others. And these stories were handed down from father to son, with little variation, through countless generations, until the white man slaughtered the buffalo, took to himself the open country, and left the red man little better than a beggar. But the tribal story-teller has passed, and only here and there is to be found a patriarch who loves the legends of other days.

    Old-man, or Napa, as he is called by the tribes of Blackfeet, is the strangest character in Indian folk-lore. Sometimes he appears as a god or creator, and again as a fool, a thief, or a clown. But to the Indian, Napa is not the Deity; he occupies a somewhat subordinate position, possessing many attributes which have sometimes caused him to be confounded with Manitou, himself. In all of this there is a curious echo of the teachings of the ancient Aryans, whose belief it was that this earth was not the direct handiwork of the Almighty, but of a mere member of a hierarchy of subordinate gods. The Indian possesses the highest veneration for the Great God, who has become familiar to the readers of Indian literature as Manitou. No idle tales are told of Him, nor would any Indian mention Him irreverently. But with Napa it is entirely different; he appears entitled to no reverence; he is a strange mixture of the fallible human and the powerful under-god. He made many mistakes; was seldom to be trusted; and his works and pranks run from the sublime to the ridiculous. In fact, there are many stories in which Napa figures that will not bear telling at all.

    I propose to tell what I know of these legends, keeping as near as possible to the Indian’s style of story-telling, and using only tales told me by the older men of the Blackfeet, Chippewa, and Cree tribes.


    CONTENTS

    WHY THE CHIPMUNK’S BACK IS STRIPED

    HOW THE DUCKS GOT THEIR FINE FEATHERS

    WHY THE KINGFISHER ALWAYS WEARS A WAR-BONNET

    WHY THE CURLEW S BILL IS LONG AND CROOKED

    OLD-MAN REMARKS THE WORLD

    WHY BLACKFEET NEVER KILL MICE

    HOW THE OTTER SKIN BECAME GREAT “MEDICINE”

    OLD-MAN STEALS THE SUN’S LEGGINGS

    OLD-MAN AND HIS CONSCIENCE

    OLD-MAN’S TREACHERY

    WHY THE NIGHT-HAWK’S WINGS ARE BEAUTIFUL

    WHY THE MOUNTAIN-LION IS LONG AND LEAN

    THE FIRE-LEGGINGS

    THE MOON AND THE GREAT SNAKE

    WHY THE DEER HAS NO GALL

    WHY INDIANS WHIP THE BUFFALO-BERRIES FROM THE BUSHES

    OLD-MAN AND THE FOX

    WHY THE BIRCH-TREE WEARS THE SLASHES IN ITS BARK

    MISTAKES OF OLD-MAN

    HOW THE MAN FOUND HIS MATE

    DREAMS

    RETROSPECTION


    INTRODUCTION

    IT was the moon when leaves were falling, for Napa had finished painting them for their dance with the North wind. Just over the ragged mountain range the big moon hung in an almost starless sky, and in shadowy outline every peak lay upon the plain like a giant pattern. Slowly the light spread and as slowly the shadows stole away until the October moon looked down on the great Indian camp — a hundred lodges, each as perfect in design as the tusks of a young silver-tip, and all looking ghostly white in the still of the autumn night.

    Back from the camp, keeping within the ever-moving shadows, a buffalo-wolf skulked to a hill overlooking the scene, where he stopped to look and listen, his body silhouetted against the sky. A dog howled occasionally, and the weird sound of a tom-tom accompanying the voice of a singer in the Indian village reached the wolf’s ears, but caused him no alarm; for not until a great herd of ponies, under the eyes of the night-herder, drifted too close, did he steal away.

    Near the centre of the camp was the big painted lodge of War Eagle, the medicine-man, and inside had gathered his grandchildren, to whom he was telling the stories of the creation and of the strange doings of Napa, the creator. Being a friend of the old historian, I entered unhindered, and with the children listened until the hour grew late, and on the lodge-wall the dying fire made warning shadows dance.


    WHY THE CHIPMUNK’S BACK IS STRIPED

    WHAT a splendid lodge it was, and how grand War Eagle looked leaning against his back-rest in the firelight! From the tripod that supported the back-rest were suspended his weapons and his medicine-bundle, each showing the wonderful skill of the maker. The quiver that held the arrows was combined with a case for the bow, and colored quills of the porcupine had been deftly used to make it a thing of beauty. All about the lodge hung the strangely painted linings, and the firelight added richness to both color and design. War Eagle’s hair was white, for he had known many snows; but his eyes were keen and bright as a boy’s, as he gazed in pride at his grandchildren across the lodge-fire. He was wise, and had been in many battles, for his was a warlike tribe. He knew all about the world and the people in it. He was deeply religious, and every Indian child loved him for his goodness and brave deeds.

    About the fire were Little Buffalo Calf, a boy of eleven years; Eyes-in-the-Water, his sister, a girl of nine; Fine Bow, a cousin of these, aged ten, and Bluebird, his sister, who was but eight years old.

    Not a sound did the children make while the old warrior filled his great pipe, and only the snapping of the lodge-fire broke the stillness. Solemnly War Eagle lit the tobacco that had been mixed with the dried inner bark of the red willow, and for several minutes smoked in silence, while the children’s eyes grew large with expectancy. Finally he spoke:

    “Napa, Old-man, is very old indeed. He made this world, and all that is on it. He came out of the south, and travelled toward the north, making the birds and animals as he passed. He made the perfumes for the winds to carry about, and he even made the war-paint for the people to use. He was a busy worker, but a great liar and thief, as I shall show you after I have told you more about him. It was Old-man who taught the beaver all his cunning. It was Old-man who told the bear to go to sleep when the snow grew deep in winter, and it was he who made the curlew’s bill so long and crooked, although it was not that way at first. Old-man used to live on this world with the animals and birds. There was no other man or woman then, and he was chief over all the animal-people and the bird-people. He could speak the language of the robin, knew the words of the bear, and understood the sign-talk of the beaver, too. He lived with the wolves, for they are the great hunters. Even to-day we make the same sign for a smart man as we make for the wolf; so you see he taught them much while he lived with them. Old-man made a great many mistakes in making things, as I shall show you after a while; yet he worked until he had everything good. But he often made great mischief and taught many wicked things. These I shall tell you about some day. Everybody was afraid of Old-man and his tricks and lies — even the animal-people, before he made men and women. He used to visit the lodges of our people and make trouble long ago, but he got so wicked that Manitou grew angry at him, and one day in the month of roses, he built a lodge for Old-man and told him that he must stay in it forever. Of course he had to do that, and nobody knows where the lodge was built, nor in what country, but that is why we never see him as our grandfathers did,long, long ago.

    “What I shall tell you now happened when the world was young. It was a fine summer day, and Old-man was travelling in the forest. He was going north and straight as an arrow — looking at nothing, hearing nothing. No one knows what he was after, to this day. The birds and forest-people spoke politely to him as he passed but he answered none of them. The Pine-squirrel, who is always trying to find out other people’s business, asked him where he was going, but Old-man wouldn’t tell him. The woodpecker hammered on a dead tree to make him look that way, but he wouldn’t. The Elk-people and the Deer-people saw him pass, and all said that he must be up to some mischief or he would stop and talk a while. The pine-trees murmured, and the bushes whispered their greeting, but he kept his eyes straight ahead and went on travelling.

    “The sun was low when Old-man heard a groan” (here War Eagle groaned to show the children how it sounded), “and turning about he saw a warrior lying bruised and bleeding near a spring of cold water. Old-man knelt beside the man and asked: ‘Is there war in this country? ‘

    “‘Yes,’ answered the man. ‘This whole day long we have fought to kill a Person, but we have all been killed, I am afraid.’

    “‘That is strange,’ said Old-man; ‘how can one Person kill so many men? Who is this Person, tell me his name!’ but the man didn’t answer — he was dead. When Old-man saw that life had left the wounded man, he drank from the spring, and went on toward the north, but before long he heard a noise as of men fighting, and he stopped to look and listen. Finally he saw the bushes bend and sway near a creek that flowed through the forest. He crawled toward the spot, and peering through the brush saw a great Person near a pile of dead men, with his back against a pine-tree. The Person was full of arrows, and he was pulling them from his ugly body. Calmly the Person broke the shafts of the arrows, tossed them aside, and stopped the blood flow with a brush of his hairy hand. His head was large and fierce-looking, and his eyes were small and wicked. His great body was larger than that of a buffalo-bull and covered with scars of many battles.

    “Old-man went to the creek, and with his buffalo-horn cup brought some water to the Person, asking as he approached:

    “‘Who are you, Person? Tell me, so I can make you a fine present, for you are great in war.’

    “‘I am Bad Sickness,’ replied the Person. ‘Tribes I have met remember me and always will, for their bravest warriors are afraid when I make war upon them. I come in the night or I visit their camps in daylight. It is always the same; they are frightened and I kill them easily.’

    ” ‘Ho!’ said Old-man, ‘tell me how to make Bad Sickness, for I often go to war myself.’ He lied; for he was never in a battle in his life. The Person shook his ugly head and then Old-man said:

    ” ‘If you will tell me how to make Bad Sickness I will make you small and handsome. When you are big, as you now are, it is very hard to make a living; but when you are small, little food will make you fat. Your living will be easy because I will make your food grow everywhere.’

    “‘Good,’ said the Person, ‘I will do it; you must kill the fawns of the deer and the calves of the elk when they first begin to live. When you have killed enough of them you must make a robe of their skins. Whenever you wear that robe and sing — “now you sicken, now you sicken,” the sickness will come — that is all there is to it. ‘

    “‘Good,’ said Old-man, ‘now lie down to sleep and I will do as I promised.’

    “The Person went to sleep and Old-man breathed upon him until he grew so tiny that he laughed to see how small he had made him. Then he took out his paint sack and striped the Person’s back with black and yellow. It looked bright and handsome and he waked the Person, who was now a tiny animal with a bushy tail to make him pretty.

    “‘Now,’ said Old-man, ‘you are the Chipmunk, and must always wear those striped clothes. All of your children and their children, must wear them, too.’

    “After the Chipmunk had looked at himself, and thanked Old-man for his new clothes, he wanted to know how he could make his living, and Old-man told him what to eat, and said he must cache the pine-nuts when the leaves turned yellow, so he would not have to work in the winter time.

    “‘You are a cousin to the Pine-squirrel,’ said Old-man, ‘and you will hunt and hide as he does. You will be spry and your living will be easy to make if you do as I have told you.’

    “He taught the Chipmunk his language and his signs, showed him where to live, and then left him, going on toward the north again. He kept looking for the cow-elk and doe-deer, and it was not long before he had killed enough of their young to make the robe as the Person told him, for they were plentiful before the white man came to live on the world. He found a shady place near a creek, and there made the robe that would make Bad Sickness whenever he sang the queer song, but the robe was plain, and brown in color. He didn’t like the looks of it. Suddenly he thought how nice the back of the Chipmunk looked after he had striped it with his paints. He got out his old paint sack and with the same colors made the robe look very much like the clothes of the Chipmunk. He was proud of the work, and liked the new robe better; but being lazy, he wanted to save himself work, so he sent the South-wind to tell all the doe-deer and the cow-elk to come to him. They came as soon as they received the message, for they were afraid of Old-man and always tried to please him. When they had all reached the place where Old-man was he said to them:

    “‘Do you see this robe?’

    “‘Yes, we see it,’ they replied.

    “‘Well, I have made it from the skins of your children, and then painted it to look like the Chipmunk’s back, for I like the looks of that Person’s clothes. I shall need many more of these robes during my life; and every time I make one, I don’t want to have to spend my time painting it; so from now on and forever your children shall be born in spotted clothes. I want it to be that way to save me work. On all the fawns there must be spots of white like this (here he pointed to the spots on Bad Sickness’s robe) and on all of the elk-calves the spots shall not be so white and shall be in rows and look rather yellow.’ Again he showed them his robe, that they might see just what he wanted.

    “‘Remember,’ he said, ‘after this I don’t want to see any of your children running about wearing plain clothing, because that would mean more painting for me. Now go away, and remember what I have said, lest I make you sick. ‘

    “The cow-elk and the doe-deer were glad to know that their children’s clothes would be beautiful, and they went away to their little ones who were hidden in the tall grass, where the wolves and mountain-lions would have a hard time finding them; for you know that in the tracks of the fawn there is no scent, and the wolf cannot trail him when he is alone. That is the way Manitou takes care of the weak, and all of the forest-people know about it, too.

    “Now you know why the Chipmunk’s back is striped, and why the fawn and elk-calf wear their pretty clothes.

    “I hear the owls, and it is time for all young men who will some day be great warriors to go to bed, and for all young women to seek rest, lest beauty go away forever. Ho!”


    HOW THE DUCKS GOT THEIR FINE FEATHERS

    ANOTHER night had come, and I made my way toward War Eagle’s lodge. In the bright moonlight the dead leaves of the quaking-aspen fluttered down whenever the wind shook the trees; and over the village great flocks of ducks and geese and swan passed in a never-ending procession, calling to each other in strange tones as they sped away toward the waters that never freeze.

    In the lodge War Eagle waited for his grandchildren, and when they had entered, happily, he laid aside his pipe and said:

    “The Duck-people are travelling to-night just as they have done since the world was young. They are going away from winter because they cannot make a living when ice covers the rivers.

    “You have seen the Duck-people often. You have noticed that they wear fine clothes but you do not know how they got them; so I will tell you to-night.

    “It was in the fall when leaves are yellow that it happened, and long, long ago. The Duck-people had gathered to go away, just as they are doing now. The buck-deer was coming down from the high ridges to visit friends in the lowlands along the streams as they have always done. On a lake Old-man saw the Duck-people getting ready to go away, and at that time they all looked alike; that is, they all wore the same colored clothes. The loons and the geese and the ducks were there and playing in the sunlight. The loons were laughing loudly and the diving was fast and merry to see. On the hill where Old-man stood there was a great deal of moss, and he began to tear it from the ground and roll it into a great ball. When he had gathered all he needed he shouldered the load and started for the shore of the lake, staggering under the weight of the great burden. Finally the Duck-people saw him coming with his load of moss and began to swim away from the shore.

    “‘Wait, my brothers!’ he called, ‘I have a big load here, and I am going to give you people a dance. Come and help me get things ready. ‘

    “‘Don’t you do it,’ said the gray goose to the others; ‘that’s Old-man and he is up to something bad, I am sure.’

    “So the loon called to Old-man and said they wouldn’t help him at all.

    “Right near the water Old-man dropped his ball of moss and then cut twenty long poles. With the poles he built a lodge which he covered with the moss, leaving a doorway facing the lake. Inside the lodge he built a fire and when it grew bright he cried:

    “‘Say, brothers, why should you treat me this way when I am here to give you a big dance? Come into the lodge,’ but they wouldn’t do that. Finally Old-man began to sing a song in the duck-talk, and keep time with his drum. The Duck-people liked the music, and swam a little nearer to the shore, watching for trouble all the time, but Old-man sang so sweetly that pretty soon they waddled up to the lodge and went inside. The loon stopped near the door, for he believed that what the gray goose had said was true, and that Old-man was up to some mischief. The gray goose, too, was careful to stay close to the door but the ducks reached all about the fire. Politely, Old-man passed the pipe, and they all smoked with him because it is wrong not to smoke in a person’s lodge if the pipe is offered, and the Duck-people knew that.

    “‘Well,’ said Old-man, ‘this is going to be the Blind-dance, but you will have to be painted first.

    “‘Brother Mallard, name the colors — tell how you want me to paint you.’

    “‘Well,’ replied the mallard drake, ‘paint my head green, and put a white circle around my throat, like a necklace. Besides that, I want a brown breast and yellow legs: but I don’t want my wife painted that way.’

    “Old-man painted him just as he asked, and his wife, too. Then the teal and the wood-duck (it took a long time to paint the wood-duck) and the spoonbill and the blue-bill and the canvasback and the goose and the brant and the loon — all chose their paint. Old-man painted them all just as they wanted him to, and kept singing all the time. They looked very pretty in the firelight, for it was night before the painting was done.

    “‘Now,’ said Old-man, ‘as this is the Blind-dance, when I beat upon my drum you must all shut your eyes tight and circle around the fire as I sing. Every one that peeks will have sore eyes forever.’

    “Then the Duck-people shut their eyes and Old-man began to sing: ‘Now you come, ducks, now you come — tum-tum, tum; tum-tum, tum.’

    “Around the fire they came with their eyes still shut, and as fast as they reached Old-man, the rascal would seize them, and wring their necks. Ho! things were going fine for Old-man, but the loon peeked a little, and saw what was going on; several others heard the fluttering and opened their eyes, too. The loon cried out, ‘He’s killing us — let us fly,’ and they did that. There was a great squawking and quacking and fluttering as the Duck-people escaped from the lodge. Ho! but Old-man was angry, and he kicked the back of the loon-duck, and that is why his feet turn from his body when he walks or tries to stand. Yes, that is why he is a cripple to-day.

    “And all of the Duck-people that peeked that night at the dance still have sore eyes — just as Old-man told them they would have. Of course they hurt and smart no more but they stay red to pay for peeking, and always will. You have seen the mallard and the rest of the Duck-people. You can see that the colors Old-man painted so long ago are still bright and handsome, and they will stay that way forever and forever. Ho!”


    WHY THE KINGFISHER ALWAYS WEARS A WAR-BONNET

    AUTUMN nights on the upper Missouri river in Montana are indescribably beautiful, and under their spell imagination is a constant companion to him who lives in wilderness, lending strange, weird echoes to the voice of man or wolf, and unnatural shapes in shadow to commonplace forms.

    The moon had not yet climbed the distant mountain range to look down on the humbler lands when I started for War Eagle’s lodge; and dimming the stars in its course, the milky-way stretched across the jewelled sky. “The wolf’s trail,” the Indians call this filmy streak that foretells fair weather, and to-night it promised much, for it seemed plainer and brighter than ever before.

    “How — how!” greeted War Eagle, making the sign for me to be seated near him, as I entered his lodge. Then he passed me his pipe and together we smoked until the children came.

    Entering quietly, they seated themselves in exactly the same positions they had occupied on the previous evenings, and patiently waited in silence. Finally War Eagle laid the pipe away and said: “Ho! Little Buffalo Calf, throw a big stick on the fire and I will tell you why the Kingfisher wears a war-bonnet.”

    The boy did as he was bidden. The sparks jumped toward the smoke-hole and the blaze lighted up the lodge until it was bright as daytime, when War Eagle continued:

    “You have often seen Kingfisher at his fishing along the rivers, I know; and you have heard him laugh in his queer way, for he laughs a good deal when he flies. That same laugh nearly cost him his life once, as you will see. I am sure none could see the Kingfisher without noticing his great head-dress, but not many know how he came by it because it happened so long ago that most men have forgotten.

    “It was one day in the winter-time when Old-man and the Wolf were hunting. The snow covered the land and ice was on all of the rivers. It was so cold that Old-man wrapped his robe close about himself and his breath showed white in the air. Of course the Wolf was not cold; wolves never get cold as men do. Both Old-man and the Wolf were hungry for they had travelled far and had killed no meat. Old-man was complaining and grumbling, for his heart is not very good. It is never well to grumble when we are doing our best, because it will do no good and makes us weak in our hearts. When our hearts are weak our heads sicken and our strength goes away. Yes, it is bad to grumble.

    “When the sun was getting low Old-man and the Wolf came to a great river. On the ice that covered the water, they saw four fat Otters playing.

    “‘There is meat,’ said the Wolf; ‘wait here and I will try to catch one of those fellows.’

    “‘No! — No!’ cried Old-man, ‘do not run after the Otter on the ice, because there are air-holes in all ice that covers rivers, and you may fall in the water and die.’ Old-man didn’t care much if the Wolf did drown. He was afraid to be left alone and hungry in the snow — that was all.

    “‘Ho!’ said the Wolf, ‘I am swift of foot and my teeth are white and sharp. What chance has an Otter against me? Yes, I will go,’ and he did.

    “Away ran the Otters with the Wolf after them, while Old-man stood on the bank and shivered with fright and cold. Of course the Wolf was faster than the Otter, but he was running on the ice, remember, and slipping a good deal. Nearer and nearer ran the Wolf. In fact he was just about to seize an Otter, when SPLASH! — into an air-hole all the Otters went. Ho ! the Wolf was going so fast he couldn’t stop, and SWOW! into the airhole he went like a badger after mice, and the current carried him under the ice. The Otters knew that hole was there. That was their country and they were running to reach that same hole all the time, but the Wolf didn’t know that.

    “Old-man saw it all and began to cry and wail as women do. Ho! but he made a great fuss. He ran along the bank of the river, stumbling in the snowdrifts, and crying like a woman whose child is dead; but it was because he didn’t want to be left in that country alone that he cried — not because he loved his brother, the Wolf. On and on he ran until he came to a place where the water was too swift to freeze, and there he waited and watched for the Wolf to come out from under the ice, crying and wailing and making an awful noise, for a man.

    “Well — right there is where the thing happened. You see, Kingfisher can’t fish through the ice and he knows it, too; so he always finds places like the one Old-man found. He was there that day, sitting on the limb of a birch-tree, watching for fishes, and when Old-man came near to Kingfisher’s tree, crying like an old woman, it tickled the Fisher so much that he laughed that queer, chattering laugh.

    “Old-man heard him and — Ho! but he was angry. He looked about to see who was laughing at him and that made Kingfisher laugh again, longer and louder than before. This time Old-man saw him and SWOW! he threw his war-club at Kingfisher; tried to kill the bird for laughing. Kingfisher ducked so quickly that Old-man’s club just grazed the feathers on his head, making them stand up straight.

    “‘There,’ said Old-man, ‘I’ll teach you to laugh at me when I’m sad. Your feathers are standing up on the top of your head now and they will stay that way, too. As long as you live you must wear a head-dress, to pay for your laughing, and all your children must do the same.

    “This was long, long ago, but the Kingfishers have not forgotten, and they all wear war-bonnets, and always will as long as there are Kingfishers.

    “Now I will say good night, and when the sun sleeps again I will tell you why the curlew’s bill is so long and crooked. Ho!”


    WHY THE CURLEW’S BILL IS LONG AND CROOKED

    WHEN we reached War Eagle’s lodge we stopped near the door, for the old fellow was singing — singing some old, sad song of younger days and keeping time with his tom-tom. Somehow the music made me sad and not until it had ceased, did we enter.

    “How! How!” — he greeted us, with no trace of the sadness in his voice that I detected in his song.

    “You have come here to-night to learn why the Curlew’s bill is so long and crooked. I will tell you, as I promised, but first I must smoke.”

    In silence we waited until the pipe was laid aside, then War Eagle began:

    “By this time you know that Old-man was not always wise, even if he did make the world, and all that is on it. He often got into trouble but something always happened to get him out of it. What I shall tell you now will show you that it is not well to try to do things just because others do them. They may be right for others, and wrong for us, but Old-man didn’t understand that, you see.

    “One day he saw some mice playing and went near to watch them. It was springtime, and the frost was just coming out of the ground. A big flat rock was sticking out of a bank near a creek, and the sun had melted the frost from the earth about it, loosening it, so that it was about to fall. The Chief-Mouse would sing a song, while all the other mice danced, and then the chief would cry ‘now!’ and all the mice would run past the big rock. On the other side, the Chief-Mouse would sing again, and then say ‘now!’ — back they would come — right under the dangerous rock. Sometimes little bits of dirt would crumble and fall near the rock. as though warning the mice that the rock was going to fall, but they paid no attention to the warning, and kept at their playing. Finally Oldman said:

    “‘Say, Chief-Mouse, I want to try that. I want to play that game. I am a good runner.’

    “He wasn’t, you know, but he thought he could run. That is often where we make great mistakes — when we try to do things we were not intended to do.

    “‘No — no!’ cried the Chief-Mouse, as Old-man prepared to make the race past the rock. ‘No! — No! — you will shake the ground. You are too heavy, and the rock may fall and kill you. My people are light of foot and fast. We are having a good time, but if you should try to do as we are doing you might get hurt, and that would spoil our fun.’

    “‘Ho!’ said Old-man, ‘stand back! I’ll show you what a runner I am.’

    “He ran like a grizzly bear, and shook the ground with his weight. Swow! — came the great rock on top of Old-man and held him fast in the mud. My! how he screamed and called for aid. All the Mice-people ran away to find help. It was a long time before the Mice-people found anybody, but they finally found the Coyote, and told him what had happened. Coyote didn’t like Old-man very much, but he said he would go and see what he could do, and he did. The Mice-people showed him the way, and when they all reached the spot — there was Old-man deep in the mud, with the big rock on his back. He was angry and was saying things people should not say, for they do no good and make the mind wicked.

    “Coyote said: ‘Keep still, you big baby. Quit kicking about so. You are splashing mud in my eyes. How can I see with my eyes full of mud? Tell me that. I am going to try to help you out of your trouble.’ He tried but Old-man insulted Coyote. and called him a name that is not good, so the Coyote said, ‘Well, stay there,’ and went away.

    “Again Old-man began to call for helpers, and the Curlew, who was flying over, saw the trouble, and came down to the ground to help. In those days Curlew had a short, stubby bill, and he thought that he could break the rock by pecking it. He pecked and pecked away without making any headway, till Old-man grew angry at him, as he did at the Coyote. The harder the Curlew worked, the worse Old-man scolded him. Old-man lost his temper altogether, you see, which is a bad thing to do, for we lose our friends with it, often. Temper is like a bad dog about a lodge — no friends will come to see us when he is about.

    “Curlew did his best but finally said: ‘I’ll go and try to find somebody else to help you. I guess I am too small and weak. I shall come back to you.’ He was standing close to Old-man when he spoke, and Old-man reached out and grabbed the Curlew by the bill. Curlew began to scream — oh, my — oh, my — oh, my — as you still hear them in the air when it is morning. Old-man hung onto the bill and finally pulled it out long and slim, and bent it downward, as it is to-day. Then he let go and laughed at the Curlew.

    “‘You are a queer-looking bird now. That is a homely bill, but you shall always wear it and so shall all of your children, as long as there are Curlews in the world.’

    “I have forgotten who it was that got Old-man out of his trouble, but it seems to me it was the bear. Anyhow he did get out some-how, and lived to make trouble, until Manitou grew tired of him.

    “There are good things that Old-man did and to-morrow night, if you will come early, I will tell you how Old-man made the world over after the water made its war on the land, scaring all the animal-people and the bird-people. I will also tell you how he made the first man and the first woman and who they were. But now the grouse is fast asleep; nobody is stirring but those who were made to see in the dark, like the owl and the wolf. — Ho! “


    OLD-MAN REMAKES THE WORLD

    THE sun was just sinking behind the hills when we started for War Eagle’s lodge.

    “To-morrow will be a fine day,” said Other-person, “for grandfather says that a red sky is always the sun’s promise of fine weather, and the sun cannot lie.”

    “Yes,” said Bluebird, “and he said that when this moon was new it travelled well south for this time of year and its points were up. That means fine, warm weather.”

    “I wish I knew as much as grandfather,” said Fine-bow with pride.

    The pipe was laid aside at once upon our entering the lodge and the old warrior said:

    “I have told you that Old-man taught the animals and the birds all they know. He made them and therefore knew just what each would have to understand in order to make his living. They have never forgotten anything he told them — even to this day. Their grandfathers told the young ones what they had been told, just as I am telling you the things you should know. Be like the birds and animals — tell your children and grandchildren what I have told you, that our people may always know how things were made, and why strange things are true.

    “Yes — Old-man taught the Beaver how to build his dams to make the water deeper; taught the Squirrel to plant the pine-nut so that another tree might grow and have nuts for his children; told the Bear to go to sleep in the winter, when the snow made hard travel-ling for his short legs — told him to sleep, and promised him that he would need no meat while he slept. All winter long the Bear sleeps and eats nothing, because Old-man told him that he could. He sleeps so much in the winter that he spends most of his time in summer hunting.

    “It was Old-man who showed the Owl how to hunt at night and it was Old-man that taught the Weasel all his wonderful ways — his bloodthirsty ways — for the Weasel is the bravest of the animal-people, considering his size. He taught the Beaver one strange thing that you have noticed, and that is to lay sticks on the creek-bottoms, so that they will stay there as long as he wants them to.

    “Whenever the animal-people got into trouble they always sought Old-man and told him about it. All were busy working and making a living, when one day it commenced to rain. That was nothing, of course, but it didn’t stop as it had always done before. No, it kept right on raining until the rivers overran their banks, and the water chased the Weasel out of his hole in the ground. Yes, and it found the Rabbit’s hiding-place and made him leave it. It crept into the lodge of the Wolf at night and frightened his wife and children. It poured into the den of the Bear among the rocks and he had to move. It crawled under the logs in the forest and found the Mice-people. Out it went to the plains and chased them out of their homes in the buffalo skulls. At last the Beavers’ dams broke under the strain and that made everything worse. It was bad — very bad, indeed. Everybody except the fish-people were frightened and all went to find Old-man that they might tell him what had happened. Finally they found his fire, far up on a timbered bench, and they said that they wanted a council right away.

    “It was a strange sight to see the Eagle sitting next to the Grouse; the Rabbit sitting close to the Lynx; the Mouse right under the very nose of the Bobcat, and the tiny Humming-bird talking to the Hawk in a whisper, as though they had always been great friends. All about Old-man’s fire they sat and whispered or talked in signs. Even the Deer spoke to the Mountain-lion, and the Antelope told the Wolf that he was glad to see him, because fear had made them all friends.

    “The whispering and the sign-making stopped when Old-man raised his hand-like that” (here War Eagle raised his hand with the palm outward) — “and asked them what was troubling them.

    “The Bear spoke first, of course, and told how the water had made him move his camp. He said all the animal-people were moving their homes, and he was afraid they would be unable to find good camping-places, because of the water. Then the Beaver spoke, because he is wise and all the forest-people know it. He said his dams would not hold back the water that came against them; that the whole world was a lake, and that he thought they were on an island. He said he could live in the water longer than most people, but that as far as he could see they would all die except, perhaps, the fish-people, who stayed in the water all the time, anyhow. He said he couldn’t think of a thing to do — then he sat down and the sign-talking and whispering commenced again.

    “Old-man smoked a long time — smoked and thought hard. Finally he grabbed his magic stone axe, and began to sing his warsong. Then the rest knew he had made up his mind and knew what he would do. Swow! he struck a mighty pine-tree a blow, and it fell down. Swow! down went another and another, until he had ten times ten of the longest, straightest, and largest trees in all the world lying side by side before him. Then Old-man chopped off the limbs, and with the aid of magic rolled the great logs tight together. With withes of willow that he told the Beaver to cut for him, he bound the logs fast together until they were all as one. It was a monstrous raft that Old-man had built, as he sang his song in the darkness. At last he cried, ‘Ho! everybody hurry and sit on this raft I have made’; and they did hurry.

    “It was not long till the water had reached the logs; then it crept in between them, and finally it went on past the raft and off into the forest, looking for more trouble.

    “By and by the raft began to groan, and the willow withes squeaked and cried out as though ghost-people were crying in the night. That was when the great logs began to tremble as the water lifted them from the ground. Rain was falling — night was there, and fear made cowards of the bravest on the raft. All through the forest there were bad noises — noises that make the heart cold — as the raft bumped against great trees rising from the earth that they were leaving forever.

    “Higher and higher went the raft; higher than the bushes; higher than the limbs on the trees; higher than the Woodpecker’s nest; higher than the tree tops, and even higher than the mountains. Then the world was no more, for the water had whipped the land in the war it made against it.

    “Day came, and still the rain was falling. Night returned, and yet the rain came down. For many days and nights they drifted in the falling rain; whirling and twisting about while the water played with the great raft, as a Bear would play with a Mouse. It was bad, and they were all afraid — even Old-man himself was scared.

    “At last the sun came but there was no land. All was water. The water was the world. It reached even to the sky and touched it all about the edges. All were hungry, and some of them were grumbling, too. There are always grumblers when there is great trouble, but they are not the ones who become great chiefs — ever.

    “Old-man sat in the middle of the raft and thought. He knew that something must be done, but he didn’t know what. Finally he said: ‘Ho! Chipmunk, bring me the Spotted Loon. Tell him I want him.’

    “The Chipmunk found the Spotted Loon and told him that Old-man wanted him, so the Loon went to where Old-man sat. When he got there, Old-man said:

    “‘Spotted Loon you are a great diver. Nobody can dive as you can. I made you that way and I know. If you will dive and swim down to the world I think you might bring me some of the dirt that it is made of — then I am sure I can make another world.’

    “‘It is too deep, this water,’ replied the Loon, ‘I am afraid I shall drown.’

    “‘Well, what if you do?’ said Old-man. ‘I gave you life, and if you lose it this way I will return it to you. You shall live again!’

    “‘All right, Old-man,’ he answered, ‘I am willing to try’; so he waddled to the edge of the raft. He is a poor walker — the Loon, and you know I told you why. It was all because Old-man kicked him in the back the night he painted all the Duck-people.

    “Down went the Spotted Loon, and long he stayed beneath the water. All waited and watched, and longed for good luck, but when he came to the top he was dead. Everybody groaned — all felt badly, I can tell you, as Old-man laid the dead Loon on the logs. The Loon’s wife was crying, but Old-man told her to shut up and she did.

    “Then Old-man blew his own breath into the Loon’s bill, and he came back to life.

    “‘What did you see, Brother Loon?’ asked Old-man, while everybody crowded as close as he could.

    “‘Nothing but water,’ answered the Loon, ‘we shall all die here, I cannot reach the world by swimming. My heart stops working.’

    “There were many brave ones on the raft, and the Otter tried to reach the world by diving; and the Beaver, and the Gray Goose, and the Gray Goose’s wife; but all died in trying, and all were given a new life by Old-man. Things were bad and getting worse. Everybody was cross, and all wondered what Old-man would do next, when somebody laughed.

    “All turned to see what there could be to laugh at, at such a time, and Old-man turned about just in time to see the Muskrat bid good-by to his wife — that was what they were laughing at. But he paid no attention to Old-man or the rest, and slipped from the raft to the water. Flip! — his tail cut the water like a knife, and he was gone. Some laughed again, but all wondered at his daring, and waited with little hope in their hearts; for the Muskrat wasn’t very great, they thought.

    “He was gone longer than the Loon, longer than the Beaver, longer than the Otter or the Gray Goose or his wife, but when he came to the surface of the water he was dead.

    “Old-man brought Muskrat back to life, and asked him what he had seen on his journey. Muskrat said: ‘I saw trees, Old-man, but I died before I got to them.’

    “Old-man told him he was brave. He said his people should forever be great if he succeeded in bringing some dirt to the raft; so just as soon as the Muskrat was rested he dove again.

    “When he came up he was dead, but clinched in his tiny hand Old-man found some dirt — not much, but a little. A second time Old-man gave the Muskrat his breath, and told him that he must go once more, and bring dirt. He said there was not quite enough in the first lot, so after resting a while the Muskrat tried a third time and a third time he died, but brought up a little more dirt.

    “Everybody on the raft was anxious now, and they were all crowding about Old-man; but he told them to stand back, and they did. Then he blew his breath in Muskrat’s mouth a third time, and a third time he lived and joined his wife.

    “Old-man then dried the dirt in his hands, rubbing it slowly and singing a queer song. Finally it was dry; then he settled the hand that held the dirt in the water slowly, until the water touched the dirt. The dry dirt began to whirl about and then Old-man blew upon it. Hard he blew and waved his hands, and the dirt began to grow in size right before their eyes. Old-man kept blowing and waving his hands until the dirt became real land, and the trees began to grow. So large it grew that none could see across it. Then he stopped his blowing and sang some more. Everybody wanted to get off the raft, but Old-man said ‘no.’

    “‘Come here, Wolf,’ he said, and the Wolf came to him.

    “‘You are swift of foot and brave. Run around this land I have made, that I may know how large it is.’

    “The Wolf started, and it took him half a year to get back to the raft. He was very poor from much running, too, but Old-man said the world wasn’t big enough yet so he blew some more, and again sent the Wolf out to run around the land. He never came back — no, the Old-man had made it so big that the Wolf died of old age before he got back to the raft. Then all the people went out upon the land to make their living, and they were happy, there, too.

    “After they had been on the land for a long time Old-man said: ‘Now I shall make a man and a woman, for I am lonesome living with you people. He took two or three handfuls of mud from the world he had made, and moulded both a man and a woman. Then he set them side by side and breathed upon them. They lived! — and he made them very strong and healthy — very beautiful to look upon. Chippewas, he called these people, and they lived happily on that world until a white man saw an Eagle sailing over the land and came to look about. He stole the woman — that white man did; and that is where all the tribes came from that we know to-day. None are pure of blood but the two humans he made of clay, and their own children. And they are the Chippewas!

    “That is a long story and now you must hurry to bed. To-morrow night I will tell you another story — Ho!”


    WHY BLACKFEET NEVER KILL MICE

    MUSKRAT and his grandmother were gathering wood for the camp the next morning, when they came to an old buffalo skull. The plains were dotted with these relics of the chase, for already the hide-hunting white man had played havoc with the great herds of buffalo. This skull was in a grove of cottonwood-trees near the river, and as they approached two Mice scampered into it to hide. Muskrat, in great glee, secured a stick and was about to turn the skull over and kill the Mice, when his grandmother said: “No, our people never kill Mice. Your grandfather will tell you why if you ask him. The Mice-people are our friends and we treat them as such. Even small people can be good friends, you know — remember that.”

    All the day the boy wondered why the Mice-people should not be harmed; and just at dark he came for me to accompany him to War Eagle’s lodge. On the way he told me what his grandmother had said, and that he intended to ask for the reason, as soon as we arrived. We found the other children already there, and almost before we had seated ourselves, Muskrat asked:

    “Grandfather, why must we never kill the Mice-people? Grandmother said that you knew.”

    “Yes,” replied War Eagle, “I do know and you must know. Therefore I shall tell you all to-night why the Mice-people must be let alone and allowed to do as they please, for we owe them much; much more than we can ever pay. Yes — they are great people, as you will see.

    ” It happened long, long ago, when there were few men and women on the world. Old-man was chief of all then, and the animal-people and the bird-people were greater than our people, because we had not been on earth long and were not wise.

    “There was much quarrelling among the animals and the birds. You see the Bear wanted to be chief, under Old-man, and so did the Beaver. Almost every night they would have a council and quarrel over it. Beside the Bear and Beaver, there were other animals, and also birds, that thought they had the right to be chief. They couldn’t agree and the quarrelling grew worse as time went on. Some said the greatest thief should be chosen. Others thought the wisest one should be the leader; while some said the swiftest traveller was the one they wanted. So it went on and on until they were most all enemies instead of friends, and you could hear them quarrelling almost every night, until Old-man came along that way.

    “He heard about the trouble. I forget who told him, but I think it was the Rabbit. Anyhow he visited the council where the quarrelling was going on and listened to what each one had to say. It took until almost daylight, too. He listened to it all — every bit. When they had finished talking and the quarrelling commenced as usual, he said, ‘stop!’ and they did stop.

    “Then he said to them: ‘I will settle this thing right here and right now, so that there will be no more rows over it, forever.’

    “He opened his paint sack and took from it a small, polished bone. This he held up in the firelight, so that they might all see it, and he said:

    “‘This will settle the quarrel. You all see this bone in my right hand, don’t you?’

    “‘Yes,’ they replied.

    “‘Well, now you watch the bone and my hands, too, for they are quick and cunning.’

    “Old-man began to sing the gambling song and to slip the bone from one hand to the other so rapidly and smoothly that they were all puzzled. Finally he stopped singing and held out his hands — both shut tight, and both with their backs up.

    “‘Which of my hands holds the bone now?’ he asked them.

    “Some said it was in the right hand and others claimed that it was the left hand that held it. Old-man asked the Bear to name the hand that held the bone, and the Bear did; but when Old-man opened that hand it was empty — the bone was not there. Then everybody laughed at the Bear. Old-man smiled a little and began to sing and again pass the bone.

    “‘Beaver, you are smart; name the hand that holds the bone this time.’

    “The Beaver said: ‘It’s in your right hand. I saw you put it there.’

    “Old-man opened that hand right before the Beaver’s eyes, but the bone wasn’t there, and again everybody laughed — especially the Bear.

    “‘Now, you see,’ said Old-man, ‘that this is not so easy as it looks, but I am going to teach you all to play the game; and when you have all learned it, you must play it until you find out who is the cleverest at the playing. Whoever that is, he shall be chief under me, forever.’

    “Some were awkward and said they didn’t care much who was chief, but most all of them learned to play pretty well. First the Bear and the Beaver tried it, but the Beaver beat the Bear easily and held the bone for ever so long. Finally the Buffalo beat the Beaver and started to play with the Mouse. Of course the Mouse had small hands and was quicker than the Buffalo — quicker to see the bone. The Buffalo tried hard for he didn’t want the Mouse to be chief but it didn’t do him any good; for the Mouse won in the end.

    “It was a fair game and the Mouse was chief under the agreement. He looked quite small among the rest but he walked right out to the centre of the council and said:

    “‘Listen, brothers — what is mine to keep is mine to give away. I am too small to be your chief and I know it. I am not warlike. I want to live in peace with my wife and family. I know nothing of war. I get my living easily. I don’t like to have enemies. I am going to give my right to be chief to the man that Old-man has made like himself.’

    “That settled it. That made the man chief forever, and that is why he is greater than the animals and the birds. That is why we never kill the Mice-people.

    “You saw the Mice run into the buffalo skull, of course. There is where they have lived and brought up their families ever since the night the Mouse beat the Buffalo playing the bone game. Yes — the Mice-people always make their nests in the heads of the dead Buffalo-people, ever since that night.

    “Our people play the same game, even to-day. See,” and War Eagle took from his paint sack a small, polished bone. Then he sang just as Old-man did so long ago. He let the children try to guess the hand that held the bone, as the animal-people did that fateful night; but, like the animals, they always guessed wrong. Laughingly War Eagle said:

    “Now go to your beds and come to see me to-morrow night. Ho!”


    HOW THE OTTER SKIN BECAME GREAT “MEDICINE”

    IT was rather late when we left War Eagle’s lodge after having learned why the Indians never kill the Mice-people; and the milky way was white and plain, dimming the stars with its mist. The children all stopped to say good night to little Sees-in-the-dark, a brand-new baby sister of Bluebird’s; then they all went to bed.

    The next day the boys played at war, just as white boys do; and the girls played with dolls dressed in buckskin clothes, until it grew tiresome, when they visited relatives until it came time for us all to go to their grandfather’s lodge. He was smoking when we entered, but soon laid aside the pipe and said:

    “You know that the otter skin is big medicine, no doubt. You have noticed that our warriors wear it sometimes and you know that we all think it very lucky to wear the skin of the Otter. But you don’t know how it came to be great; so I shall tell you.

    “One time, long before my grandfather was born, a young-man of our tribe was unlucky in everything. No woman wanted to marry him, because he couldn’t kill enough meat to keep her in food and clothes. Whenever he went hunting, his bow always broke or he would lose his lance. If these things didn’t happen, his horse would fall and hurt him. Everybody talked about him and his bad luck, and although he was fine-looking, he had no close friends, because of his ill fortune. He tried to dream and get his medicine but no dream would come. He grew sour and people were sorry for him all the time. Finally his name was changed to ‘The Unlucky-one,’ which sounds bad to the ear. He used to wander about alone a good deal, and one morning he saw an old woman gathering wood by the side of a River. The Unlucky-one was about to pass the old woman when she stopped him and asked:

    “‘Why are you so sad in your handsome face? Why is that sorry look in your fine eyes?’

    “‘Because,’ replied the young-man, ‘I am the Unlucky-one. Everything goes wrong with me, always. I don’t want to live any longer, for my heart is growing wicked.’

    “‘Come with me,’ said the old woman, and he followed her until she told him to sit down. Then she said: ‘Listen to me. First you must learn a song to sing, and this is it.’ Then she sang a queer song over and over again until the young-man had learned it well.

    “‘Now do what I tell you, and your heart shall be glad some day.’ She drew from her robe a pair of moccasins and a small sack of dried meat. ‘Here,’ she said, ‘put these moccasins on your feet and take this sack of meat for food, for you must travel far. Go on down this river until you come to a great beaver village. Their lodges will be large and fine-looking and you will know the village by the great size of the lodges. When you get to the place, you must stand still for a long time, and then sing the song I taught you. When you have finished the singing, a great white Beaver, chief of all the Beavers in the world, will come to you. He is wise and can tell you what to do to change your luck. After that I cannot help you; but do what the white Beaver tells you, without asking why. Now go, and be brave!’

    “The young-man started at once. Long his steps were, for he was young and strong. Far he travelled down the river — saw many beaver villages, too, but he did not stop, because the lodges were not big, as the old woman told him they would be in the right village. His feet grew tired for he travelled day and night without resting, but his heart was brave and he believed what the old woman had told him.

    “It was late on the third day when he came to a mighty beaver village and here the lodges were greater than any he had ever seen before. In the centre of the camp was a monstrous lodge built of great sticks and towering above the rest. All about, the ground was neat and clean and bare as your hand. The Unlucky-one knew this was the white Beaver’s lodge — knew that at last he had found the chief of all the Beavers in the world; so he stood still for a long time, and then sang that song.

    “Soon a great white Beaver — white as the snows of winter — came to him and asked: ‘Why do you sing that song, my brother? What do you want of me? I have never heard a man sing that song before. You must be in trouble.’

    “‘I am the Unlucky-one, ‘ the young-man replied. ‘I can do nothing well. I can find no woman who will marry me. In the hunt my bow will often break or my lance is poor. My medicine is bad and I cannot dream. The people do not love me, and they pity me as they do a sick child.’

    “‘I am sorry for you, ‘ said the white Beaver — chief of all the Beavers in the world — ‘but you must find my brother the Coyote, who knows where Old-man’s lodge is. The Coyote will do your bidding if you sing that song when you see him. Take this stick with you, because you will have a long journey, and with the stick you may cross any river and not drown, if you keep it always in your hand. That is all I can do for you, myself.’

    “On down the river the Unlucky-one travelled and the sun was low in the west on the fourth day, when he saw the Coyote on a hillside near by. After looking at Coyote for a long time, the young-man commenced to sing the song the old woman had taught him. When he had finished the singing, the Coyote came up close and asked:

    “‘What is the matter? Why do you sing that song? I never heard a man sing it before. What is it you want of me?’

    “Then the Unlucky-one told the Coyote what he had told the white Beaver, and showed the stick the Beaver-chief had given him, to prove it.

    “‘I am hungry, too,’ said the Unlucky-one, ‘for I have eaten all the dried meat the old woman gave me.’

    “‘Wait here,’ said the Coyote, ‘my brother the Wolf has just killed a fat Doe, and perhaps he will give me a little of the meat when I tell him about you and your troubles.’

    “Away went the Coyote to beg for meat, and while he was gone the young-man bathed his tired feet in a cool creek. Soon the Coyote came back with meat, and young-man built a fire and ate some of it, even before it was warm, for he was starving. When he had finished the Coyote said:

    “‘Now I shall take you to Old-man’s lodge, come.’

    “They started, even though it was getting dark. Long they travelled without stopping — over plains and mountains — through great forests and across rivers, until they came to a cave in the rough rocks on the side of a mighty mountain.

    “‘In there,’ said the Coyote, ‘you will find Old-man and he can tell you what you want to know.’

    “The Unlucky-one stood before the black hole in the rocks for a long time, because he was afraid; but when he turned to speak to the Coyote he found himself to be alone. The Coyote had gone about his own business — had silently slipped away in the night.

    “Slowly and carefully the young-man began to creep into the cave, feeling his way in the darkness. His heart was beating like a tom-tom at a dance. Finally he saw a fire away back in the cave.

    “The shadows danced about the stone sides of the cave as men say the ghosts do; and they frightened him. But looking, he saw a man sitting on the far side of the fire. The man’s hair was like the snow and very long. His face was wrinkled with the seams left by many years of life and he was naked in the firelight that played about him.

    “Slowly the young-man stood upon his feet and began to walk toward the fire with great fear in his heart. When he had reached the place where the firelight fell upon him, the Old-man looked up and said:

    “‘How, young-man, I am Old-man. Why did you come here? What is it you want?’

    “Then the Unlucky-one told Old-man just what he had told the old woman and the white Beaver and the Coyote, and showed the stick the Beaver had given him, to prove it.

    “‘Smoke,’ said Old-man, and passed the pipe to his visitor. After they had smoked Old-man said:

    “‘I will tell you what to do. On the top of this great mountain there live many ghost-people and their chief is a great Owl. This Owl is the only one who knows how you can change your luck, and he will tell you if you are not afraid. Take this arrow and go among those people, without fear. Show them you are unarmed as soon as they see you. Now go!’

    “Out into the night went the Unlucky-one and on up the mountain. The way was rough and the wind blew from the north, chilling his limbs and stinging his face, but on he went toward the mountain-top, where the stormclouds sleep and the winter always stays. Drifts of snow were piled all about, and the wind gathered it up and hurled it at the young-man as though it were angry at him. The clouds waked and gathered around him, making the night darker and the world lonelier than before, but on the very top of the mountain he stopped and tried to look through the clouds. Then he heard strange singing all about him; but for a long time there was no singer in sight. Finally the clouds parted and he saw a great circle of ghost-people with large and ugly heads. They were seated on the icy ground and on the drifts of snow and on the rocks, singing a warlike song that made the heart of the young-man stand still, in dread. In the centre of the circle there sat a mighty Owl — their chief. Ho! — when the ghost-people saw the Unlucky-one they rushed at him with many lances and would have killed him but the Owl-chief cried, ‘Stop!’

    “The young-man folded his arms and said: ‘I am unarmed — come and see how a Blackfoot dies. I am not afraid of you.’

    “‘Ho!’ said the Owl-chief, ‘we kill no unarmed man. Sit down, my son, and tell me what you want. Why do you come here? You must be in trouble. You must smoke with me.’

    “The Unlucky-one told the Owl-chief just what he had told the old woman and the Beaver and the Coyote and Old-man, and showed the stick that the white Beaver had given him and the arrow that Old-man had given to him to prove it.

    “‘Good,’ said the Owl-chief, ‘I can help you, but first you must help yourself. Take this bow. It is a medicine-bow; then you will have a bow that will not break and an arrow that is good and straight. Now go down this mountain until you come to a river. It will be dark when you reach this river, but you will know the way. There will be a great cottonwood-tree on the bank of the stream where you first come to the water. At this tree, you must turn down the stream and keep on travelling without rest, until you hear a splashing in the water near you. When you hear the splashing, you must shoot this arrow at the sound. Shoot quickly, for if you do not you can never have any good luck. If you do as I have told you the splasher will be killed and you must then take his hide and wear it always. The skin that the splasher wears will make you a lucky man. It will make anybody lucky and you may tell your people that it is so.

    “‘Now go, for it is nearly day and we must sleep.’

    “The young-man took his bow and arrow and the stick the white Beaver had given him and started on his journey. All the day he travelled, and far into the night. At last he came to a river and on the bank he saw the great cottonwood-tree, just as the ghost Owl had told him. At the tree the young-man turned down the stream and in the dark easily found his way along the bank. Very soon he heard a great splashing in the water near him, and — zipp — he let the arrow go at the sound — then all was still again. He stood and looked and listened, but for a long time could see nothing — hear nothing.

    “Then the moon came out from under a cloud and just where her light struck the river, he saw some animal floating — dead.

    With the magic stick the young-man walked out on the water, seized the animal by the legs and drew it ashore. It was an Otter, and the young-man took his hide, right there.

    “A Wolf waited in the brush for the body of the Otter, and the young-man gave it to him willingly, because he remembered the meat the Wolf had given the Coyote. As soon as the young-man had skinned the Otter he threw the hide over his shoulder and started for his own country with a light heart, but at the first good place he made a camp, and slept. That night he dreamed and all was well with him.

    “After days of travel he found his tribe again, and told what had happened. He became a great hunter and a great chief among us. He married the most beautiful woman in the tribe and was good to her always. They had many children, and we remember his name as one that was great in war. That is all — Ho!”


    OLD-MAN STEALS THE SUN’S LEGGINGS

    FIRELIGHT — what a charm it adds to story-telling. How its moods seem to keep pace with situations pictured by the oracle, offering shadows when dread is abroad, and light when a pleasing climax is reached; for interest undoubtedly tends the blaze, while sympathy contributes or withholds fuel, according to its dictates.

    The lodge was alight when I approached and I could hear the children singing in a happy mood, but upon entering, the singing ceased and embarrassed smiles on the young faces greeted me; nor could I coax a continuation of the song.

    Seated beside War Eagle was a very old Indian whose name was Red Robe, and as soon as I was seated. the host explained that he was an honored guest; that he was a Sioux and a friend of long standing. Then War Eagle lighted the pipe, passing it to the distinguished friend, who in turn passed it to me, after first offering it to the Sun, the father, and the Earth, the mother of all that is.

    In a lodge of the Blackfeet the pipe must never be passed across the doorway. To do so would insult the host and bring bad luck to all who assembled. Therefore if there be a large number of guests ranged about the lodge, the pipe is passed first to the left from guest to guest until it reaches the door, when it goes back, unsmoked, to the host, to be refilled ere it is passed to those on his right hand.

    Briefly War Eagle explained my presence to Red Robe and said:

    “Once the Moon made the Sun a pair of leggings. Such beautiful work had never been seen before. They were worked with the colored quills of the Porcupine and were covered with strange signs, which none but the Sun and the Moon could read. No man ever saw such leggings as they were, and it took the Moon many snows to make them. Yes, they were wonderful leggings and the Sun always wore them on fine days, for they were bright to look upon.

    “Every night when the Sun went to sleep in his lodge away in the west, he used the leggings for a pillow, because there was a thief in the world, even then. That thief and rascal was Old-man, and of course the Sun knew all about him. That is why he always put his fine leggings under his head when he slept. When he worked he almost always wore them, as I have told you, so that there was no danger of losing them in the daytime; but the Sun was careful of his leggings when night came and he slept.

    “You wouldn’t think that a person would be so foolish as to steal from the Sun, but one night Old-man — who is the only person who ever knew just where the Sun’s lodge was — crept near enough to look in, and saw the leggings under the Sun’s head.

    “We have all travelled a great deal but no man ever found the Sun’s lodge. No man knows in what country it is. Of course we know it is located somewhere west of here, for we see him going that way every afternoon, but Old-man knew everything — except that he could not fool the Sun.

    “Yes — Old-man looked into the lodge of the Sun and saw the leggings there — saw the Sun, too, and the Sun was asleep. He made up his mind that he would steal the leggings so he crept through the door of the lodge. There was no one at home but the Sun, for the Moon has work to do at night just as the children, the Stars, do, so he thought he could slip the leggings from under the sleeper’s head and get away.

    “He got down on his hands and knees to walk like the Bear-people and crept into the lodge, but in the black darkness he put his knee upon a dry stick near the Sun’s bed. The stick snapped under his weight with so great a noise that the Sun turned over and snorted, scaring Old-man so badly that he couldn’t move for a minute. His heart was not strong — wickedness makes every heart weaker — and after making sure that the Sun had not seen him, he crept silently out of the lodge and ran away.

    “On the top of a hill Old-man stopped to look and listen, but all was still; so he sat down and thought.

    “‘I’ll get them to-morrow night when he sleeps again’; he said to himself. ‘I need those leggings myself, and I’m going to get them, because they will make me handsome as the Sun.’

    “He watched the Moon come home to camp and saw the Sun go to work, but he did not go very far away because he wanted to be near the lodge when night came again.

    “It was not long to wait, for all the Old-man had to do was to make mischief, and only those who have work to do measure time. He was close to the lodge when the Moon came out, and there he waited until the Sun went inside. From the bushes Old-man saw the Sun take off his leggings and his eyes glittered with greed as he saw their owner fold them and put them under his head as he had always done. Then he waited a while before creeping closer. Little by little the old rascal crawled toward the lodge, till finally his head was inside the door. Then he waited a long, long time, even after the Sun was snoring.

    “The strange noises of the night bothered him, for he knew he was doing wrong, and when a Loon cried on a lake near by, he shivered as with cold, but finally crept to the sleeper’s side. Cautiously his fingers felt about the precious leggings until he knew just how they could best be removed without waking the Sun. His breath was short and his heart was beating as a war-drum beats, in the black dark of the lodge. Sweat — cold sweat, that great fear always brings to the weak-hearted — was dripping from his body, and once he thought that he would wait for another night, but greed whispered again, and listening to its voice, he stole the leggings from under the Sun’s head.

    “Carefully he crept out of the lodge, looking over his shoulder as he went through the door. Then he ran away as fast as he could go. Over hills and valleys, across rivers and creeks, toward the east. He wasted much breath laughing at his smartness as he ran, and soon he grew tired.

    “‘Ho!’ he said to himself, ‘I am far enough now and I shall sleep. It’s easy to steal from the Sun — just as easy as stealing from the Bear or the Beaver.’

    “He folded the leggings and put them under his head as the Sun had done, and went to sleep. He had a dream and it waked him with a start. Bad deeds bring bad dreams to us all. Old-man sat up and there was the Sun looking right in his face and laughing. He was frightened and ran away, leaving the leggings behind him.

    “Laughingly the Sun put on the leggings and went on toward the west, for he is al-ways busy. He thought he would see Old-man no more, but it takes more than one lesson to teach a fool to be wise, and Old-man hid in the timber until the Sun had travelled out of sight. Then he ran westward and hid himself near the Sun’s lodge again, intending to wait for the night and steal the leggings a second time.

    “He was much afraid this time, but as soon as the Sun was asleep he crept to the lodge and peeked inside. Here he stopped and looked about, for he was afraid the Sun would hear his heart beating. Finally he started toward the Sun’s bed and just then a great white

    Owl flew from off the lodge poles, and this scared him more, for that is very bad luck and he knew it; but he kept on creeping until he could almost touch the Sun.

    “All about the lodge were beautiful linings, tanned and painted by the Moon, and the queer signs on them made the old coward tremble. He heard a night-bird call outside and he thought it would surely wake the Sun; so he hastened to the bed and with cunning fingers stole the leggings, as he had done the night before, without waking the great sleeper. Then he crept out of the lodge, talking bravely to himself as cowards do when they are afraid.

    “‘Now,’ he said to himself, ‘I shall run faster and farther than before. I shall not stop running while the night lasts, and I shall stay in the mountains all the time when the Sun is at work in the daytime!’

    “Away he went — running as the Buffalo runs — straight ahead, looking at nothing, hearing nothing, stopping at nothing. When day began to break Old-man was far from the Sun’s lodge and he hid himself in a deep gulch among some bushes that grew there. He listened a long time before he dared to go to sleep, but finally he did. He was tired from his great run and slept soundly and for a long time, but when he opened his eyes — there was the Sun looking straight at him, and this time he was scowling. Old-man started to run away but the Sun grabbed him and threw him down upon his back. My! but the Sun was angry, and he said:

    “‘Old-man, you are a clever thief but a mighty fool as well, for you steal from me and expect to hide away. Twice you have stolen the leggings my wife made for me, and twice I have found you easily. Don’t you know that the whole world is my lodge and that you can never get outside of it, if you run your foolish legs off? Don’t you know that I light all of my lodge every day and search it carefully? Don’t you know that nothing can hide from me and live? I shall not harm you this time, but I warn you now, that if you ever steal from me again, I will hurt you badly. Now go, and don’t let me catch you stealing again!’

    “Away went Old-man, and on toward the west went the busy Sun. That is all.

    “Now go to bed; for I would talk of other things with my friend, who knows of war as I do. Ho! “


    OLD-MAN AND HIS CONSCIENCE

    NOT so many miles away from the village, the great mountain range so divides the streams that are born there, that their waters are offered as tribute to the Atlantic, Pacific, and Arctic Oceans. In this wonderful range the Indians believe the winds are made, and that they battle for supremacy over Gunsight Pass. I have heard an old story, too, that is said to have been generally believed by the Blackfeet, in which a monster bull-elk that lives in Gunsight Pass lords it over the winds. This elk creates the North wind by “flapping” one of his ears, and the South wind by the same use of his other. I am inclined to believe that the winds are made in that Pass, myself, for there they are seldom at rest, especially at this season of the year.

    To-night the wind was blowing from the north, and filmy white clouds were driven across the face of the nearly full moon, momentarily veiling her light. Lodge poles creaked and strained at every heavy gust, and sparks from the fires inside the lodges sped down the wind, to fade and die.

    In his lodge War Eagle waited for us, and when we entered he greeted us warmly, but failed to mention the gale. “I have been waiting,” he said. “You are late and the story I shall tell you is longer than many of the others.” Without further delay the story-telling commenced.

    “Once Old-man came upon a lodge in the forest. It was a fine one, and painted with strange signs. Smoke was curling from the top, and thus he knew that the person who lived there was at home. Without calling or speaking, he entered the lodge and saw a man sitting by the fire smoking his pipe. The man didn’t speak, nor did he offer his pipe to Old-man, as our people do when they are glad to see visitors. He didn’t even look at his guest, but Old-man has no good manners at all. He couldn’t see that he wasn’t wanted, as he looked about the man’s lodge and made himself at home. The linings were beautiful and were painted with fine skill. The lodge was clean and the fire was bright, but there was no woman about.

    “Leaning against a fine back-rest, Old-man filled his own pipe and lighted it with a coal from the man’s fire. Then he began to smoke and look around, wondering why the man acted so queerly. He saw a star that shone down through the smoke-hole, and the tops of several trees that were near the lodge. Then he saw a woman — way up in a tree top and right over the lodge. She looked young and beautiful and tall.

    “‘Whose woman is that up there in the tree top?’ asked Old-man.

    “‘She’s your woman if you can catch her and will marry her,’ growled the man; ‘but you will have to live here and help me make a living.’

    “‘I’ll try to catch her, and if I do I will marry her and stay here, for I am a great hunter and can easily kill what meat we want,’ said Old-man.

    “He went out of the lodge and climbed the tree after the woman. She screamed, but he caught her and held her, although she scratched him badly. He carried her into the lodge and there renewed his promise to stay there always. The man married them, and they were happy for four days, but on the fifth morning Old-man was gone — gone with all the dried meat in the lodge — the thief.

    “When they were sure that the rascal had run away the woman began to cry, but not so the man. He got his bow and arrows and left the lodge in anger. There was snow on the ground and the man took the track of Old-man, intending to catch and kill him.

    “The track was fresh and the man started on a run, for he was a good hunter and as fast as a Deer. Of course he gained on Old-man, who was a much slower traveller; and the Sun was not very high when the old thief stopped on a hilltop to look back. He saw the man coming fast.

    “‘This will never do,’ he said to himself. ‘That queer person will catch me. I know what I shall do; I shall turn myself into a dead Bull-Elk and lie down. Then he will pass me and I can go where I please.’

    “He took off his moccasins and said to them: ‘Moccasins, go on toward the west. Keep going and making plain tracks in the snow toward the big-water where the Sun sleeps. The queer-one will follow you, and when you pass out of the snowy country, you can lose him. Go quickly for he is close upon us.’

    “The moccasins ran away as Old-man wanted them to, and they made plain tracks in the snow leading away toward the big-water. Old-man turned into a dead Bull-Elk and stretched himself near the tracks the moccasins had made.

    “Up the hill came the man, his breath short from running. He saw the dead Elk, and thought it might be Old-man playing a trick. He was about to shoot an arrow into the dead Elk to make sure; but just as he was about to let the arrow go, he saw the tracks the moccasins had made. Of course he thought the moccasins were on Old-man’s feet, and that the carcass was really that of a dead Elk. He was badly fooled and took the tracks again. On and on he went, following the moccasins over hills and rivers. Faster than before went the man, and still faster travelled the empty moccasins, the trail growing dimmer and dimmer as the daylight faded. All day long, and all of the night the man followed the tracks without rest or food, and just at daybreak he came to the shore of the big-water.

    There, right by the water’s edge, stood the empty moccasins, side by side.

    “The man turned and looked back. His eyes were red and his legs were trembling. ‘Caw — caw, caw,’ he heard a Crow say. Right over his head he saw the black bird and knew him, too.

    “‘Ho! Old-man, you were in that dead Bull-Elk. You fooled me, and now you are a Crow. You think you will escape me, do you? Well, you will not; for I, too, know magic, and am wise.’

    “With a stick the man drew a cricle in the sand. Then he stood within the ring and sang a song. Old-man was worried and watched the strange doings from the air overhead. Inside the circle the man began to whirl about so rapidly that he faded from sight, and from the centre of the circle there came an Eagle. Straight at the Crow flew the Eagle, and away toward the mountains sped the Crow, in fright.

    “The Crow knew that the Eagle would catch him, so that as soon as he reached the trees on the mountains he turned himself into a Wren and sought the small bushes under the tall trees. The Eagle saw the change, and at once began turning over and over in the air. When he had reached the ground, instead of an Eagle a Sparrow-hawk chased the Wren. Now the chase was fast indeed, for no place could the Wren find in which to hide from the Sparrow-hawk. Through the brush, into trees, among the weeds and grass, flew the Wren with the Hawk close behind. Once the Sparrow-hawk picked a feather from the Wren’s tail — so close was he to his victim. It was nearly over with the Wren, when he suddenly came to a park along a river’s side. In this park were a hundred lodges of our people, and before a fine lodge there sat the daughter of the chief. It was growing dark and chilly, but still she sat there looking at the river. The Sparrow-hawk was striking at

    the Wren with his beak and talons, when the Wren saw the young-woman and flew straight to her. So swift he flew that the young-woman didn’t see him at all, but she felt something strike her hand, and when she looked she saw a bone ring on her finger. This frightened her, and she ran inside the lodge, where the fire kept the shadows from coming. Old-man had changed into the ring, of course, and the Sparrow-hawk didn’t dare to go into the lodge; so he stopped outside and listened. This is what he heard Old-man say:

    “‘Don’t be frightened, young-woman, I am neither a Wren nor a ring. I am Old-man and that Sparrow-hawk has chased me all the day and for nothing. I have never done him harm, and he bothers me without reason.’

    “‘Liar — forked-tongue,’ cried the Sparrow-hawk. ‘Believe him not, young-woman. He has done wrong. He is wicked and I am not a Sparrow-hawk, but conscience. Like an arrow I travel, straight and fast. When he lies or steals from his friends I follow him. I talk all the time and he hears me, but lies to himself, and says he does not hear. You know who I am, young-woman, I am what talks inside a person.’

    “Old-man heard what the Sparrow-hawk said, and he was ashamed for once in his life. He crawled out of the lodge. Into the shadows he ran away — away into the night, and the darkness — away from himself!

    “You see,” said War Eagle, as he reached for his pipe,” Old-man knew that he had done wrong, and his heart troubled him, just as yours will bother you if you do not listen to the voice that speaks within yourselves. Whenever that voice says a thing is wicked, its wicked — no matter who says it is not. Yes — it is very hard for a man to hide from himself. Ho!”


    OLD-MAN’S TREACHERY

    THE next afternoon Muskrat and Fine Bow went hunting. They hid themselves in some brush which grew beside an old game trail that followed the river, and there waited for a chance deer.

    Chickadees hopped and called, “chick-a-de-de-de” in the willows and wild-rose bushes that grew near their hiding-place; and the gentle little birds with their pretty coats were often within a few inches of the hands of the young hunters. In perfect silence they watched and admired these little friends, while glance or smile conveyed their appreciation of the bird-visits to each other.

    The wind was coming down the stream, and therefore the eyes of the boys seldom left the trail in that direction; for from that quarter an approaching deer would be unwarned by the ever-busy breeze. A rabbit came hopping down the game trail in believed perfect security, passing so close to Fine Bow that he could not resist the desire to strike at him with an arrow. Both boys were obliged to cover their mouths with their open hands to keep from laughing aloud at the surprise and speed shown by the frightened bunny, as he scurried around a bend in the trail, with his white, pudgy tail bobbing rapidly.

    They had scarcely regained their composure and silence when, “snap!” went a dry stick. The sharp sound sent a thrill through the hearts of the boys, and instantly they became rigidly watchful. Not a leaf could move on the ground now — not a bush might bend or a bird pass and escape being seen by the four sharp eyes that peered from the brush in the direction indicated by the sound of the breaking stick. Two hearts beat loudly as Fine Bow fitted his arrow to the bowstring. Tense and expectant they waited — yes, it was a deer — a buck, too, and he was coming down the trail, alert and watchful — down the trail that he had often travelled and knew so well. Yes, he had followed his mother along that trail when he was but a spotted fawn — now he wore antlers, and was master of his own ways. On he came — nearly to the brush that hid the hunters, when, throwing his beautiful head high in the air, he stopped, turning his side a trifle.

    Zipp — went the arrow and, kicking out behind, away went the buck, crashing through willows and alders that grew in his way, until he was out of sight. Then all was still, save the chick-a-de-de-de, chick-a-de-de-de, that came constantly from the bushes about them.

    Out from the cover came the hunters, and with ready bow they followed along the trail. Yes — there was blood on a log, and more on the dead leaves. The arrow had found its mark and they must go slowly in their trailing, lest they lose the meat. For two hours they followed the wounded animal, and at last came upon him in a willow thicket — sick unto death, for the arrow was deep in his paunch. His sufferings were ended by another arrow, and the chase was done.

    With their knives the boys dressed the buck, and then went back to the camp to tell the women where the meat could be found — just as the men do. It was their first deer; and pride shone in their faces as they told their grandfather that night in the lodge.

    “That is good,” War Eagle replied, as the boys finished telling of their success. “That is good, if your mother needed the meat, but it is wrong to kill when you have plenty, lest Manitou be angry. There is always enough, but none to waste, and the hunter who kills more than he needs is wicked. To-night I shall tell you what happened to Old-man when he did that. Yes, and he got into trouble over it.

    “One day in the fall when the leaves were yellow, and the Deer-people were dressed in their blue robes — when the Geese and Duck-people were travelling to the country where water does not freeze, and where flowers never die, Old-man was travelling on the plains.

    “Near sundown he saw two Buffalo-Bulls feeding on a steep hillside; but he had no bow and arrow with him. He was hungry, and began to think of some way to kill one of the Bulls for meat. Very soon he thought out a plan, for he is cunning always.

    “He ran around the hill out of sight of the Bulls, and there made two men out of grass and sage-brush. They were dummies, of course, but he made them to look just like real men, and then armed each with a wooden knife of great length. Then he set them in the position of fighting; made them look as though they were about to fight each other with the knives. When he had them both fixed to suit, he ran back to the place where the Buffalo were calling:

    “‘Ho! brothers, wait for me — do not run away. There are two fine men on the other side of this hill, and they are quarrelling. They will surely fight unless we stop them. It all started over you two Bulls, too. One of the men says you are fat and fine, and the other claims you are poor and skinny. Don’t let our brothers fight over such a foolish thing as that. It would be wicked. Now I can decide it, if you will let me feel all over you to see if you are fat or poor. Then I will go back to the men and settle the trouble by telling them the truth. Stand still and let me feel your sides — quick, lest the fight begin while I am away.’

    “‘All right,’ said the Bulls, ‘but don’t you tickle us.’ Then Old-man walked up close and commenced to feel about the Bulls’ sides; but his heart was bad. From his robe he slipped his great knife, and slyly felt about till he found the spot where the heart beats, and then stabbed the knife into the place, clear up to the hilt.

    “Both of the Bulls died right away, and Old-man laughed at the trick he had played upon them. Then he gave a knife to both of his hands, and said:

    “‘Get to work, both of you! Skin these Bulls while I sit here and boss you.’

    “Both hands commenced to skin the Buffalo, but the right hand was much the swifter worker. It gained upon the left hand rapidly, and this made the left hand angry. Finally the left hand called the right hand ‘dog-face.’ That is the very worst thing you can call a person in our language, you know, and of course it made the right hand angry. So crazy and angry was the right hand that it stabbed the left hand, and then they began to fight in earnest.

    “Both cut and slashed till blood covered the animals they were skinning. All this fighting hurt Old-man badly, of course, and he commenced to cry, as women do sometimes. This stopped the fight; but still Old-man cried, till, drying his tears, he saw a Red Fox sitting near the Bulls, watching him. ‘Hi, there, you — go away from there ! If you want meat you go and kill it, as I did.’

    “Red Fox laughed — ‘Ha! — Ha! — Ha! — foolish Old-man — Ha! — ha!’ Then he ran away and told the other Foxes and the Wolves and the Coyotes about Old-man’s meat. Told them that his own hands couldn’t get along with themselves and that it would be easy to steal it from him.

    “They all followed the Red Fox back to the place where Old-man was, and there they ate all of the meat — every bit, and polished the bones.

    “Old-man couldn’t stop them, because he was hurt, you see; but it all came about through lying and killing more meat than he needed. Yes — he lied and that is bad, but his hands got to quarrelling between themselves, and family quarrels are always bad. Do not lie; do not quarrel. It is bad. Ho!”


    WHY THE NIGHT-HAWK’S WINGS ARE BEAUTIFUL

    I WAS awakened by the voice of the camp crier, and although it was yet dark I listened to his message.

    The camp was to move. All were to go to the mouth of the Maria’s — “The River That Scolds at the Other” — the Indians call this stream, that disturbs the waters of the Missouri with its swifter flood.

    On through the camp the crier rode, and behind him the lodge-fires glowed in answer to his call. The village was awake, and soon the thunder of hundreds of hoofs told me that the pony-bands were being driven into camp, where the faithful were being roped for the journey. Fires flickered in the now fading darkness, and down came the lodges as though wizard hands had touched them. Before the sun had come to light the world, we were on our way to “The River That Scolds at the Other.”

    Not a cloud was in the sky, and the wind was still. The sun came and touched the plains and hilltops with the light that makes all wild things glad. Here and there a jackrabbit scurried away, often followed by a pack of dogs, and sometimes, though not often, they were overtaken and devoured on the spot. Bands of graceful antelope bounded out of our way, stopping on a knoll to watch the strange procession with wondering eyes, and once we saw a dust-cloud raised by a moving herd of buffalo, in the distance.

    So the day wore on, the scene constantly changing as we travelled. Wolves and coyotes looked at us from almost every knoll and hilltop; and sage-hens sneaked to cover among the patches of sage-brush, scarcely ten feet away from our ponies. Toward sundown we reached a grove of cottonwoods near the mouth of the Maria’s, and in an incredibly short space of time the lodges took form. Soon, from out the tops of a hundred camps, smoke was curling just as though the lodges had been there always, and would forever remain.

    As soon as supper was over I found the children, and together we sought War Eagle’s lodge. He was in a happy mood and insisted upon smoking two pipes before commencing his story-telling. At last he said:

    “To-night I shall tell you why the Night-hawk wears fine clothes. My grandfather told me about it when I was young. I am sure you have seen the Night-hawk sailing over you, dipping and making that strange noise. Of course there is a reason for it.

    “Old-man was travelling one day in the springtime; but the weather was fine for that time of year. He stopped often and spoke to the bird-people and to the animal-people, for he was in good humor that day. He talked pleasantly with the trees, and his heart grew tender. That is, he had good thoughts; and of course they made him happy. Finally he felt tired and sat down to rest on a big, round stone — the kind of stone our white friend there calls a bowlder. Here he rested for a while, but the stone was cold, and he felt it through his robe; so he said:

    “‘Stone, you seem cold to-day. You may have my robe. I have hundreds of robes in my camp, and I don’t need this one at all.’ That was a lie he told about having so many robes. All he had was the one he wore.

    “He spread his robe over the stone, and then started down the hill, naked, for it was really a fine day. But storms hide in the mountains, and are never far away when it is springtime. Soon it began to snow — then the wind blew from the north with a good strength behind it. Old-man said:

    “‘Well, I guess I do need that robe myself, after all. That stone never did anything for me anyhow. Nobody is ever good to a stone. I’ll just go back and get my robe.’

    “Back he went and found the stone. Then he pulled the robe away, and wrapped it about himself. Ho! but that made the stone angry — Ho! Old-man started to run down the hill, and the stone ran after him. Ho! it was a funny race they made, over the grass, over smaller stones, and over logs that lay in the way, but Old-man managed to keep ahead until he stubbed his toe on a big sage-brush, and fell — swow!

    “‘Now I have you!’ cried the stone — ‘now I’ll kill you, too! Now I will teach you to give presents and then take them away,’ and the stone rolled right on top of Old-man, and sat on his back.

    “It was a big stone, you see, and Old-man couldn’t move it at all. He tried to throw off the stone but failed. He squirmed and twisted — no use — the stone held him fast. He called the stone some names that are not good; but that never helps any. At last he began to call:

    “‘Help! — Help! — Help!’ but nobody heard him except the Night-hawk, and he told the Old-man that he would help him all he could; so he flew away up in the air — so far that he looked like a black speck. Then he came down straight and struck that rock an awful blow — ‘swow!’ — and broke it in two pieces. Indeed he did. The blow was so great that it spoiled the Night-hawk’s bill, forever — made it queer in shape, and jammed his head, so that it is queer, too. But he broke the rock, and Old-man stood upon his feet.

    “‘Thank you, Brother Night-hawk, ‘ said Old-man, ‘now I will do something for you. I am going to make you different from other birds — make you so people will always notice you.’

    “You know that when you break a rock the powdered stone is white, like snow; and there is always some of the white powder whenever you break a rock, by pounding it. Well, Old-man took some of the fine powdered stone and shook it on the Night-hawk’s wings in spots and stripes — made the great white stripes you have seen on his wings, and told him that no other bird could have such marks on his clothes.

    “All the Night-hawk’s children dress the same way now; and they always will as long as there are Night-hawks. Of course their clothes make them proud; and that is why they keep at flying over people’s heads — soaring and dipping and turning all the time, to show off their pretty wings.

    “That is all for to-night. Muskrat, tell your father I would run Buffalo with him tomorrow — Ho!”


    WHY THE MOUNTAIN-LION IS LONG AND LEAN

    HAVE you ever seen the plains in the morning — a June morning, when the spurred lark soars and sings — when the plover calls, and the curlew pipes his shriller notes to the rising sun? Then is there music, indeed, for no bird outsings the spurred lark; and thanks to Old-man he is not wanting in numbers, either. The plains are wonderful then — more wonderful than they are at this season of the year; but at all times they beckon and hold one as in a spell, especially when they are backed or bordered by a snow-capped mountain range. Looking toward the east they are boundless, but on their western edge superb mountains rear themselves.

    All over this vast country the Indians roamed, following the great buffalo herds as did the wolves, and making their living with the bow and lance, since the horse came to them. In the very old days the “piskun” was used, and buffalo were enticed to follow a fantastically dressed man toward a cliff, far enough to get the herd moving in that direction, when the “buffalo-man” gained cover, and hidden Indians raised from their hiding places behind the animals, and drove them over the cliff, where they were killed in large numbers.

    Not until Cortez came with his cavalry from Spain, were there horses on this continent, and then generations passed ere the plains tribes possessed this valuable animal, that so materially changed their lives. Dogs dragged the Indian’s travois or packed his household goods in the days before the horse came, and for hundreds — perhaps thousands of years, these people had no other means of trans-porting their goods and chattels. As the Indian is slow to forget or change the ways of his father, we should pause before we brand him as wholly improvident, I think.

    He has always been a family-man, has the Indian, and small children had to be carried, as well as his camp equipage. Wolf-dogs had to be fed, too, in some way, thus adding to his burden; for it took a great many to make it possible for him to travel at all.

    When the night came and we visited War Eagle, we found he had other company — so we waited until their visit was ended before settling ourselves to hear the story that he might tell us.

    “The Crows have stolen some of our best horses,” said War Eagle, as soon as the other guests had gone. “That is all right — we shall get them back, and more, too. The Crows have only borrowed those horses and will pay for their use with others of their own. To-night I shall tell you why the Mountain lion is so long and thin and why he wears hair that looks singed. I shall also tell you why that person’s nose is black, because it is part of the story.

    “A long time ago the Mountain-lion was a short, thick-set person. I am sure you didn’t guess that. He was always a great thief like Old-man, but once he went too far, as you shall see.

    “One day Old-man was on a hilltop, and saw smoke curling up through the trees, away off on the far side of a gulch. ‘Ho!’ he said, ‘I wonder who builds fires except me. I guess I will go and find out.’

    “He crossed the gulch and crept carefully toward the smoke. When he got quite near where the fire was, he stopped and listened. He heard some loud laughing but could not see who it was that felt so glad and gay. Finally he crawled closer and peeked through the brush toward the fire. Then he saw some Squirrel-people, and they were playing some sort of game. They were running and laughing, and having a big time, too. What do you think they were doing? They were running about the fire — all chasing one Squirrel. As soon as the Squirrel was caught, they would bury him in the ashes near the fire until he cried; then they would dig him out in a hurry. Then another Squirrel would take the lead and run until he was caught, as the other had been. In turn the captive would submit to being buried, and so on — while the racing and laughing continued. They never left the buried one in the ashes after he cried, but always kept their promise and dug him out, right away.

    “‘Say, let me play, won’t you?’ asked Old-man. But the Squirrel-people all ran away, and he had a hard time getting them to return to the fire.

    “‘You can’t play this game,’ replied the Chief-Squirrel, after they had returned to the fire.

    “‘Yes, I can,’ declared Old-man, ‘and you may bury me first, but be sure to dig me out when I cry, and not let me burn, for those ashes are hot near the fire.’

    “‘All right,’ said the Chief-Squirrel, ‘we will let you play. Lie down,’ — and Old-Man did lie down near the fire. Then the Squirrels began to laugh and bury Old-man in the ashes, as they did their own kind. In no time at all Old-man cried: ‘Ouch! — you are burning me — quick! — dig me out.’

    “True to their promise, the Squirrel-people dug Old-man out of the ashes, and laughed at him because he cried so quickly.

    “‘Now, it is my turn to cover the captive,’ said Old-man, ‘and as there are so many of you, I have a scheme that will make the game funnier and shorter. All of you lie down at once in a row. Then I will cover you all at one time. When you cry — I will dig you out right away and the game will be over.’

    “They didn’t know Old-man very well; so they said, ‘all right,’ and then they all laid down in a row about the fire.

    “Old-man buried them all in the ashes — then he threw some more wood on the fire and went away and left them. Every Squirrel there was in the world was buried in the ashes except one woman Squirrel, and she told Old-man she couldn’t play and had to go home. If she hadn’t gone, there might not be any Squirrels in this world right now. Yes, it is lucky that she went home.

    “For a minute or so Old-man watched the fire as it grew hotter, and then went down to a creek where willows grew and made himself a great plate by weaving them together. When he had finished making the plate, he returned to the fire, and it had burned low again. He laughed at his wicked work, and a Raven, flying over just then, called him ‘forked-tongue,’ or liar, but he didn’t mind that at all. Old-man cut a long stick and began to dig out the Squirrel-people. One by one he fished them out of the hot ashes; and they were roasted fine and were ready to eat. As he fished them out he counted them, and laid them on the willow plate he had made. When he had dug out the last one, he took the plate to the creek and there sat down to eat the Squirrels, for he was hungry, as usual. Old-man is a big eater, but he couldn’t eat all of the Squirrels at once, and while eating he fell asleep with the great plate in his lap.

    “Nobody knows how long it was that he slept, but when he waked his plate of Squirrels was gone — gone completely. He looked behind him; he looked about him; but the plate was surely gone. Ho! But he was angry. He stamped about in the brush and called aloud to those who might hear him; but nobody answered, and then he started to look for the thief. Old-man has sharp eyes, and he found the trail in the grass where somebody had passed while he slept. ‘Ho!’ he said, ‘the Mountain-lion has stolen my Squirrels. I see his footprints; see where he has mashed the grass as he walked with those soft feet of his; but I shall find him, for I made him and know all his ways.’

    “Old-man got down on his hands and knees to walk as the Bear-people do, just as he did that night in the Sun’s lodge, and followed the trail of the Mountain-lion over the hills and through the swamps. At last he came to a place where the grass was all bent down, and there he found his willow plate, but it was empty. That was the place where the Mountain-lion had stopped to eat the rest of the Squirrels, you know; but he didn’t stay there long because he expected that Old-man would try to follow him.

    “The Mountain-lion had eaten so much that he was sleepy and, after travelling a while after he had eaten the Squirrels, he thought he would rest. He hadn’t intended to go to sleep; but he crawled upon a big stone near the foot of a hill and sat down where he could see a long way. Here his eyes began to wink, and his head began to nod, and finally he slept.

    “Without stopping once, Old-man kept on the trail. That is what counts — sticking right to the thing you are doing — and just before sundown Old-man saw the sleeping Lion. Carefully, lest he wake the sleeper, Old-man crept close, being particular not to move a stone or break a twig; for the Mountain-lion is much faster than men are, you see; and if Old-man had wakened the Lion, he would never have caught him again, perhaps. Little by little he crept to the stone where the Mountain-lion was dreaming, and at last grabbed him by the tail. It wasn’t much of a tail then, but enough for Old-man to hold to. Ho! The Lion was scared and begged hard, saying:

    “‘Spare me, Old-man. You were full and I was hungry. I had to have something to eat; had to get my living. Please let me go and do not hurt me.’ Ho! Old-man was angry — more angry than he was when he waked and found that he had been robbed, because he had travelled so far on his hands and knees.

    “‘I’ll show you. I’ll teach you. I’ll fix you, right now. Steal from me, will you? Steal from the man that made you, you night-prowling rascal!’

    “Old-man put his foot behind the Mountain-lion’s head, and, still holding the tail, pulled hard and long, stretching the Lion out to great length. He squalled and cried, but Old-man kept pulling until he nearly broke the Mountain-lion in two pieces — until he couldn’t stretch him any more. Then Old-man put his foot on the Mountain-lion’s back, and, still holding the tail, stretched that out until the tail was nearly as long as the body.

    “‘There, you thief — now you are too long and lean to get fat, and you shall always look just like that. Your children shall all grow to look the same way, just to pay you for your stealing from the man that made you. Come on with me’; and he dragged the poor Lion back to the place where the fire was, and there rolled him in the hot ashes, singeing his robe till it looked a great deal like burnt hair. Then Old-man stuck the Lion’s nose against the burnt logs and blackened it some — that is why his face looks as it does to-day.

    “The Mountain-lion was lame and sore, but Old-man scolded him some more and told him that it would take lots more food to keep him after that, and that he would have to work harder to get his living, to pay for what he had done. Then he said, ‘go now, and remember all the Mountain-lions that ever live shall look just as you do.’ And they do, too!

    “That is the story — that is why the Mountain-lion is so long and lean, but he is no bigger thief than Old-man, nor does he tell any more lies. Ho!”


    THE FIRE-LEGGINGS

    THERE had been a sudden change in the weather. A cold rain was falling, and the night comes early when the clouds hang low. The children loved a bright fire, and to-night War Eagle’s lodge was light as day. Away off on the plains a wolf was howling, and the rain pattered upon the lodge as though it never intended to quit. It was a splendid night for story-telling, and War Eagle filled and lighted the great stone pipe, while the children made themselves comfortable about the fire.

    A spark sprang from the burning sticks, and fell upon Fine Bow’s bare leg. They all laughed heartily at the boy’s antics to rid himself of the burning coal; and as soon as the laughing ceased War Eagle laid aside the pipe. An Indian’s pipe is large to look at, but holds little tobacco.

    “See your shadows on the lodge wall?” asked the old warrior. The children said they saw them, and he continued:

    “Some day I will tell you a story about them, and how they drew the arrows of our enemies, but to-night I am going to tell you of the great fire-leggings.

    “It was long before there were men and women on the world, but my grandfather told me what I shall now tell you.

    “The gray light that hides the night-stars was creeping through the forests, and the wind the Sun sends to warn the people of his coming was among the fir tops. Flowers, on slender stems, bent their heads out of respect for the herald-wind’s Master, and from the dead top of a pine-tree the Yellowhammer beat upon his drum and called ‘the Sun is awake — all hail the Sun!’

    “Then the bush-birds began to sing the song of the morning, and from alders the Robins joined, until all live things were awakened by the great music. Where the tall ferns grew, the Doe waked her Fawns, and taught them to do homage to the Great Light. In the creeks, where the water was still and clear, and where throughout the day, like a delicate damaskeen, the shadows of leaves that overhang would lie, the Speckled Trout broke the surface of the pool in his gladness of the coming day. Pine-squirrels chattered gayly, and loudly proclaimed what the wind had told; and all the shadows were preparing for a great journey to the Sand Hills, where the ghost-people dwell.

    “Under a great spruce-tree — where the ground was soft and dry, Old-man slept. The joy that thrilled creation disturbed him not, although the Sun was near. The bird-people looked at the sleeper in wonder, but the Pine squirrel climbed the great spruce-tree with a pine-cone in his mouth. Quickly he ran out on the limb that spread over Old-man, and dropped the cone on the sleeper’s face. Then he scolded Old-man, saying: ‘Get up — get up — lazy one — lazy one — get up — get up.’

    “Rubbing his eyes in anger, Old-man sat up and saw the Sun coming — his hunting leggings slipping through the thickets — setting them afire, till all the Deer and Elk ran out and sought new places to hide.

    “‘Ho, Sun!’ called Old-man, ‘those are mighty leggings you wear. No wonder you are a great hunter. Your leggings set fire to all the thickets, and by the light you can easily see the Deer and Elk; they cannot hide. Ho! Give them to me and I shall then be the great hunter and never be hungry.’

    “‘Good,’ said the Sun, ‘take them, and let me see you wear my leggings.’

    “Old-man was glad in his heart, for he was lazy, and now he thought he could kill the game without much work, and that he could be a great hunter — as great as the Sun. He put on the leggings and at once began to hunt the thickets, for he was hungry. Very soon the leggings began to burn his legs. The faster he travelled the hotter they grew, until in pain he cried out to the Sun to come and take back his leggings; but the Sun would not hear him. On and on Old-man ran. Faster and faster he flew through the country, setting fire to the brush and grass as he passed. Finally he came to a great river, and jumped in. Sizzzzzzz — the water said, when Old-man’s legs touched it. It cried out, as it does when it is sprinkled upon hot stones in the sweat-lodge, for the leggings were very hot. But standing in the cool water Old-man took off the leggings and threw them out upon the shore, where the Sun found them later in the day.

    “The Sun’s clothes were too big for Old-man, and his work too great.

    “We should never ask to do the things which Manitou did not intend us to do. If we keep this always in mind we shall never get into trouble.

    “Be yourselves always. That is what Manitou intended. Never blame the Wolf for what he does. He was made to do such things. Now I want you to go to your fathers’ lodges and sleep. To-morrow night I will tell you why there are so many snakes in the world. Ho!”


    THE MOON AND THE GREAT SNAKE

    THE rain had passed; the moon looked down from a clear sky, and the bushes and dead grass smelled wet, after the heavy storm. A cottontail ran into a clump of wild-rose bushes near War Eagle’s lodge, and some dogs were close behind the frightened animal, as he gained cover. Little Buffalo Calf threw a stone into the bushes, scaring the rabbit from his hiding-place, and away went bunny, followed by the yelping pack. We stood and listened until the noise of the chase died away, and then went into the lodge, where we were greeted, as usual, by War Eagle. To-night he smoked; but with greater ceremony, and I suspected that it had something to do with the forthcoming story. Finally he said:

    “You have seen many Snakes, I suppose?”

    “Yes,” replied the children, “we have seen a great many. In the summer we see them every day.”

    “Well,” continued the story-teller, “once there was only one Snake on the whole world, and he was a big one, I tell you. He was pretty to look at, and was painted with all the colors we know. This snake was proud of his clothes and had a wicked heart. Most Snakes are wicked, because they are his relations.

    “Now, I have not told you all about it yet, nor will I tell you to-night, but the Moon is the Sun’s wife, and some day I shall tell you that story, but to-night I am telling you about the Snakes.

    “You know that the Sun goes early to bed, and that the Moon most always leaves before he gets to the lodge. Sometimes this is not so, but that is part of another story.

    “This big Snake used to crawl up a high hill and watch the Moon in the sky. He was in love with her, and she knew it; but she paid no attention to him. She liked his looks, for his clothes were fine, and he was always slick and smooth. This went on for a long time, but she never talked to him at all. The Snake thought maybe the hill wasn’t high enough, so he found a higher one, and watched the Moon pass, from the top. Every night he climbed this high hill and motioned to her. She began to pay more attention to the big Snake, and one morning early, she loafed at her work a little, and spoke to him. He was flattered, and so was she, because he said many nice things to her, but she went on to the Sun’s lodge, and left the Snake.

    “The next morning very early she saw the Snake again, and this time she stopped a long time — so long that the Sun had started out from the lodge before she reached home. He wondered what kept her so long, and became suspicious of the Snake. He made up his mind to watch, and try to catch them together. So every morning the Sun left the lodge a little earlier than before; and one morning, just as he climbed a mountain, he saw the big Snake talking to the Moon. That made him angry, and you can’t blame him, because his wife was spending her time loafing with a Snake.

    “She ran away; ran to the Sun’s lodge and left the Snake on the hill. In no time the Sun had grabbed him. My, the Sun was angry! The big Snake begged, and promised never to speak to the Moon again, but the Sun had him; and he smashed him into thousands of little pieces, all of different colors from the different parts of his painted body. The little pieces each turned into a little snake, just as you see them now, but they were all too small for the Moon to notice after that. That is how so many Snakes came into the world; and that is why they are all small, nowadays.

    “Our people do not like the Snake-people very well, but we know that they were made to do something on this world, and that they do it, or they wouldn’t live here.

    “That was a short story, but to-morrow night I will tell you why the Deer-people have no gall on their livers; and why the Antelope-people do not wear dew-claws, for you should know that there are no other animals with cloven hoofs that are like them in this.

    “I am tired to-night, and I will ask that you go to your lodges, that I may sleep, for I am getting old. Ho!”


    WHY THE DEER HAS NO GALL

    BRIGHT and early the next morning the children were playing on the bank of “The River That Scolds the Other,” when Fine Bow said:

    “Let us find a Deer’s foot, and the foot of an Antelope and look at them, for to-night grandfather will tell us why the Deer has the dew-claws, and why the Antelope has none.”

    “Yes, and let us ask mother if the Deer has no gall on its liver. Maybe she can show both the liver of a Deer and that of an Antelope; then we can see for ourselves,” said Blue-bird.

    So they began to look about where the hides had been grained for tanning; and sure enough, there were the feet of both the antelope and the deer. On the deer’s feet, or legs, they found the dew-claws, but on the antelope there were none. This made them all anxious to know why these animals, so nearly alike, should differ in this way.

    Bluebird’s mother passed the children on her way to the river for water, and the little girl asked: “Say, mother, does the Deer have gall on his liver?”

    “No, my child, but the Antelope does; and your grandfather will tell you why if you ask him.”

    That night in the lodge War Eagle placed before his grandchildren the leg of a deer and the leg of an antelope, as well as the liver of a deer and the liver of an antelope.

    “See for yourselves that this thing is true, before I tell you why it is so, and how it happened.”

    “We see,” they replied, “and to-day we found that these strange things are true, but we don’t know why, grandfather.”

    “Of course you don’t know why. Nobody knows that until he is told, and now I shall tell you, so you will always know, and tell your children, that they, too, may know.

    “It was long, long ago, of course. All these things happened long ago when the world was young, as you are now. It was on a summer morning, and the Deer was travelling across the plains country to reach the mountains on the far-off side, where he had relatives. He grew thirsty, for it was very warm, and stopped to drink from a water-hole on the plains. When he had finished drinking he looked up, and there was his own cousin, the Antelope, drinking near him.

    “‘Good morning, cousin,’ said the Deer. ‘It is a warm morning and water tastes good, doesn’t it?’

    “‘Yes,’ replied the Antelope, ‘it is warm to-day, but I can beat you running, just the same.’

    “‘Ha-ha!’ laughed the Deer — ‘you beat me running? Why, you can’t run half as fast as I can, but if you want to run a race let us bet something. What shall it be?’

    “‘I will bet you my gall-sack,’ replied the Antelope.

    “‘Good,’ said the Deer, ‘but let us run toward that range of mountains, for I am going that way, anyhow, to see my relations.’

    “‘All right,’ said the Antelope. ‘All ready, and here we go.’

    “Away they ran toward the far-off range. All the way the Antelope was far ahead of the Deer; and just at the foot of the mountains he stopped to wait for him to catch up.

    “Both were out of breath from running, but both declared they had done their best, and the Deer, being beaten, gave the Antelope his sack of gall.

    “‘This ground is too flat for me,’ said the Deer. ‘Come up the hillside where the gulches cut the country, and rocks are in our way, and I will show you how to run. I can’t run on flat ground. It’s too easy for me.’

    “‘All right,’ replied the Antelope, ‘I will run another race with you on your own ground, and I think I can beat you there, too.’

    “Together they climbed the hill until they reached a rough country, when the Deer said:

    “‘This is my kind of country. Let us run a race here. Whoever gets ahead and stays there, must keep on running until the other calls on him to stop.’

    “‘That suits me,’ replied the Antelope, ‘but what shall we bet this time? I don’t want to waste my breath for nothing. I’ll tell you — let us bet our dew-claws.’

    “‘Good. I’ll bet you my dew-claws against your own, that I can beat you again. Are you all ready? — Go!’

    “Away they went over logs, over stones and across great gulches that cut the hills in two. On and on they ran, with the Deer far ahead of the Antelope. Both were getting tired, when the Antelope called:

    “‘Hi, there — you! Stop, you can beat me. I give up.’

    “So the Deer stopped and waited until the Antelope came up to him, and they both laughed over the fun, but the Antelope had to give the Deer his dew-claws, and now he goes without himself. The Deer wears dew-claws and always will, because of that race, but on his liver there is no gall, while the Antelope carries a gallsack like the other animals with cloven hoofs.

    “That is all of that story, but it is too late to tell you another to-night. If you will come to-morrow evening, I will tell you of some trouble that Old-man got into once. He deserved it, for he was wicked, as you shall see. Ho!”


    WHY THE INDIANS WHIP THE BUFFALO-BERRIES FROM THE BUSHES

    THE Indian believes that all things live again; that all were created by one and the same power; that nothing was created in vain; and that in the life beyond the grave he will know all things that he knew here. In that other world he expects to make his living easier, and not suffer from hunger or cold; therefore, all things that die must go to his heaven, in order that he may be supplied with the necessities of life.

    The sun is not the Indian’s God, but a personification of the Deity; His greatest manifestation; His light.

    The Indian believes that to each of His creations God gave some peculiar power, and that the possessors of these special favors are His lieutenants and keepers of the several special attributes; such as wisdom, cunning, speed, and the knowledge of healing wounds. These wonderful gifts, he knew, were bestowed as favors by a common God, and therefore he revered these powers, and, without jealousy, paid tribute thereto.

    The bear was great in war, because before the horse came, he would sometimes charge the camps and kill or wound many people. Although many arrows were sent into his huge carcass, he seldom died. Hence the Indian was sure that the bear could heal his wounds. That the bear possessed a great knowledge of roots and berries, the Indian knew, for he often saw him digging the one and stripping the others from the bushes. The buffalo, the beaver, the wolf, and the eagle — each possessed strange powers that commanded the Indian’s admiration and respect, as did many other things in creation.

    If about to go to war, the Indian did not ask his God for aid — oh, no. He realized that God made his enemy, too; and that if He desired that enemy’s destruction, it would be accomplished without man’s aid. So the Indian sang his song to the bear, prayed to the bear, and thus invoked aid from a brute, and not his God, when he sought to destroy his fellows.

    Whenever the Indian addressed the Great God, his prayer was for life, and life alone. He is the most religious man I have ever known, as well as the most superstitious; and there are stories dealing with his religious faith that are startling, indeed.

    “It is the wrong time of year to talk about berries,” said War Eagle, that night in the lodge, “but I shall tell you why your mothers whip the buffalo-berries from the bushes. Old-man was the one who started it, and our people have followed his example ever since. Ho! Old-man made a fool of himself that day.

    “It was the time when buffalo-berries are red and ripe. All of the bushes along the rivers were loaded with them, and our people were about to gather what they needed, when Old-man changed things, as far as the gathering was concerned.

    “He was travelling along a river, and hungry, as he always was. Standing on the bank of that river, he saw great clusters of red, ripe buffalo-berries in the water. They were larger than any berries he had ever seen, and he said:

    “‘I guess I will get those berries. They look fine, and I need them. Besides, some of the people will see them and get them, if I don’t.’

    “He jumped into the water; looked for the berries; but they were not there. For a time Old-man stood in the river and looked for the berries, but they were gone.

    “After a while he climbed out on the bank again, and when the water got smooth once more there were the berries — the same berries, in the same spot in the water.

    “‘Ho! — that is a funny thing. I wonder where they hid that time. I must have those berries!’ he said to himself.

    “In he went again — splashing the water like a Grizzly Bear. He looked about him and the berries were gone again. The water was rippling about him, but there were no berries at all. He felt on the bottom of the river but they were not there.

    “‘Well,’ he said, ‘I will climb out and watch to see where they come from; then I shall grab them when I hit the water next time.’

    “He did that; but he couldn’t tell where the berries came from. As soon as the water settled and became smooth — there were the berries — the same as before. Ho! — Old-man was wild; he was angry, I tell you. And in he went flat on his stomach! He made an awful splash and mussed the water greatly; but there were no berries.

    “‘I know what I shall do. I will stay right here and wait for those berries; that is what I shall do’; and he did.

    “He thought maybe somebody was looking at him and would laugh, so he glanced along the bank. And there, right over the water, he saw the same bunch of berries on some tall bushes. Don’t you see? Old-man saw the shadow of the berry-bunch; not the berries. He saw the red shadow-berries on the water; that was all, and he was such a fool he didn’t know they were not real.

    “Well, now he was angry in truth. Now he was ready for war. He climbed out on the bank again and cut a club. Then he went at the buffalo-berry bushes and pounded them till all of the red berries fell upon the ground — till the branches were bare of berries.

    “‘There,’ he said, ‘that’s what you get for making a fool of the man who made you. You shall be beaten every year as long as you live, to pay for what you have done; you and your children, too.’

    “That is how it all came about, and that is why your mothers whip the buffalo-berry bushes and then pick the berries from the ground. Ho!”


    OLD-MAN AND THE FOX

    I AM sure that the plains Indian never made nor used the stone arrow-head. I have heard white men say that they had seen Indians use them; but I have never found an Indian that ever used them himself, or knew of their having been used by his people. Thirty years ago I knew Indians, intimately, who were nearly a hundred years old, who told me that the stone arrow-head had never been in use in their day, nor had their fathers used them in their own time. Indians find these arrow-points just as they find the stone mauls and hammers, which I have seen them use thousands of times, but they do not make them any more than they make the stone mauls and hammers. In the old days, both the head of the lance and the point of the arrow were of bone; even knives were of bone, but some other people surely made the arrow-points that are scattered throughout the United States and Europe, I am told.

    One night I asked War Eagle if he had ever known the use, by Indians, of the stone arrow-head, and he said he had not. He told me that just across the Canadian line there was a small lake, surrounded by trees, wherein there was an island covered with long reeds and grass. All about the edge of this island were willows that grew nearly to the water, but intervening there was a narrow beach of stones. Here, he said, the stone arrow-heads had been made by little ghost-people who lived there, and he assured me that he had often seen these strange little beings when he was a small boy. Whenever his people were camped by this lake the old folks waked the children at daybreak to see the inhabitants of this strange island; and always when a noise was made, or the sun came up, the little people hid away. Often he had seen their heads above the grass and tiny willows, and his grandfather had told him that all the stone arrow-heads had been made on that island, and in war had been shot all over the world, by magic bows.

    “No,” he said, “I shall not lie to you, my friend. I never saw those little people shoot an arrow, but there are so many arrows there, and so many pieces of broken ones, that it proves that my grandfather was right in what he told me. Besides, nobody could ever sleep on that island.”

    I have heard a legend wherein Old-man, in the beginning, killed an animal for the people to eat, and then instructed them to use the ribs of the dead brute to make knives and arrow-points. I have seen lance-heads, made from shank bones, that were so highly polished that they resembled pearl, and I have in my possession bone arrow-points such as were used long ago. Indians do not readily forget their tribal history, and I have photographed a war-bonnet, made of twisted buffalo hair, that was manufactured before the present owner’s people had, or ever saw, the horse. The owner of this bonnet has told me that the stone arrow-head was never used by Indians, and that he knew that ghost-people made and used them when the world was young.

    The bow of the plains Indian was from thirty-six to forty-four inches long, and made from the wood of the choke-cherry tree. Sometimes bows were made from the service (or sarvice) berry bush, and this bush furnished the best material for arrows. I have seen hickory bows among the plains Indians, too, and these were longer and always straight, instead of being fashioned like Cupid’s weapon. These hickory bows came from the East, of course, and through trading, reached the plains country. I have also seen bows covered with the skins of the bull-snake, or wound with sinew, and bows have been made from the horns of the elk, in the early days, after a long course of preparation.

    Before Lewis and Clark crossed this vast country, the Blackfeet had traded with the Hudson Bay Company, and steel knives and lance-heads, bearing the names of English makers, still remain to testify to the relations existing, in those days, between those famous traders and men of the Piegan, Blood, and Blackfoot tribes, although it took many years for traders on our own side of the line to gain their friendship. Indeed, trappers and traders blamed the Hudson Bay Company for the feeling of hatred held by the three tribes of Black-feet for the “Americans”; and there is no doubt that they were right to some extent, although the killing of the Blackfoot warrior by Captain Lewis in 1805 may have been largely to blame for the trouble. Certain it is that for many years after the killing, the Blackfeet kept traders and trappers on the dodge unless they were Hudson Bay men, and in 1810 drove the “American” trappers and traders from their fort at Three-Forks.

    It was early when we gathered in War Eagle’s lodge, the children and I, but the story-telling began at once.

    “Now I shall tell you a story that will show you how little Old-man cared for the welfare of others,” said War Eagle.

    “It happened in the fall, this thing I shall tell you, and the day was warm and bright. Old-man and his brother the Red Fox were travelling together for company. They were on a hillside when Old-Man said: ‘I am hungry. Can you not kill a Rabbit or something for us to eat? The way is long, and I am getting old, you know. You are swift of foot and cunning, and there are Rabbits among these rocks.’

    “‘Ever since morning came I have watched for food, but the moon must be wrong or something, for I see nothing that is good to eat,’ replied the Fox. ‘Besides that, my medicine is bad and my heart is weak. You are great, and I have heard you can do most anything. Many snows have known your footprints, and the snows make us all wise. I think you are the one to help, not I.’

    “‘Listen, brother,’ said Old-man, ‘I have neither bow nor lance — nothing to use in hunting. Your weapons are ever with you — your great nose and your sharp teeth. Just as we came up this hill I saw two great Buffalo-Bulls. You were not looking, but I saw them, and if you will do as I want you to we shall have plenty of meat. This is my scheme; I shall pull out all of your hair, leaving your body white and smooth, like that of the fish. I shall leave only the white hair that grows on the tip of your tail, and that will make you funny to look at. Then you are to go before the Bulls and commence to dance and act foolish. Of course the Bulls will laugh at you, and as soon as they get to laughing you must act sillier than ever. That will make them laugh so hard that they will fall down and laugh on the ground. When they fall, I shall come upon them with my knife and kill them. Will you do as I suggest, brother, or will you starve?’

    “‘What! Pull out my hair? I shall freeze with no hair on my body, Old-man. No — I will not suffer you to pull my hair out when the winter is so near,’ cried the Fox.

    “‘Ho! It is vanity, my brother, not fear of freezing. If you will do this we shall have meat for the winter, and a fire to keep us warm. See, the wind is in the south and warm. There is no danger of freezing. Come, let me do it,’ replied Old-man.

    “‘Well — if you are sure that I won’t freeze, all right,’ said the Fox, ‘but I’ll bet I’ll be sorry.’

    “So Old-man pulled out all of the Fox’s hair, leaving only the white tip that grew near the end of his tail. Poor little Red Fox shivered in the warm breeze that Old-man told about, and kept telling Old-man that the hair-pulling hurt badly. Finally Old-man finished the job and laughed at the Fox, saying: ‘Why, you make me laugh, too. Now go and dance before the Bulls, and I shall watch and be ready for my part of the scheme.’

    “Around the hill went the poor Red Fox and found the Bulls. Then he began to dance before them as Old-man had told him. The Bulls took one look at the hairless Fox and began to laugh. My! How they did laugh, and then the Red Fox stood upon his hind legs and danced some more; acted sillier, as Old-man had told him. Louder and louder laughed the Bulls, until they fell to the ground with their breath short from the laughing. The Red Fox kept at his antics lest the Bulls get up before Old-man reached them; but soon he saw him coming, with a knife in his hand.

    “Running up to the Bulls, Old-man plunged his knife into their hearts, and they died. Into the ground ran their blood, and then Old-man laughed and said: ‘Ho, I am the smart one. I am the real hunter. I depend on my head for meat — ha! — ha!-ha!’

    “Then Old-man began to dress and skin the Bulls, and he worked hard and long. In fact it was nearly night when he got the work all done.

    “Poor little Red Fox had stood there all the time, and Old-man never noticed that the wind had changed and was coming from the north. Yes, poor Red Fox stood there and spoke no word; said nothing at all, even when Old-man had finished.

    “‘Hi, there, you! what’s the matter with you? Are you sorry that we have meat? Say, answer me!’

    “But the Red Fox was frozen stiff — was dead. Yes, the north wind had killed him while Old-man worked at the skinning. The Fox had been caught by the north wind naked, and was dead. Old-man built a fire and warmed his hands; that was all he cared for the Red Fox, and that is all he cared for anybody. He might have known that no person could stand the north wind without a robe; but as long as he was warm himself — that was all he wanted.

    “That is all of that story. To-morrow night I shall tell you why the birch-tree wears those slashes in its bark. That was some of Old-man’s work, too. Ho!”


    WHY THE BIRCH-TREE WEARS THE SLASHES IN ITS BARK

    THE white man has never understood the Indian, and the example set the Western tribes of the plains by our white brethren has not been such as to inspire the red man with either confidence or respect for our laws or our religion. The fighting trapper, the border bandit, the horse-thief and rustler, in whose stomach legitimately acquired beef would cause colic — were the Indians’ first acquaintances who wore a white skin, and he did not know that they were not of the best type. Being outlaws in every sense, these men sought shelter from the Indian in the wilderness; and he learned of their ways about his lodge-fire, or in battle, often provoked by the white ruffian in the hope of gain. They lied to the Indian — these first white acquaintances, and in after-years, the great Government of the United States lied and lied again, until he has come to believe that there is no truth in the white man’s heart. And I don’t blame him.

    The Indian is a charitable man. I don’t believe he ever refused food and shelter or abused a visitor. He has never been a bigot, and concedes to every other man the right to his own beliefs. Further than that, the Indian believes that every man’s religion and belief is right and proper for that man’s self.

    It was blowing a gale and snow was being driven in fine flakes across the plains when we went to the lodge for a story. Every minute the weather was growing colder, and an early fall storm of severity was upon us. The wind seemed to add to the good nature of our host as he filled and passed me the pipe.

    “This is the night I was to tell you about the Birch-Tree, and the wind will help to make you understand,” said War Eagle after we had finished smoking.

    “Of course,” he continued, ” this all happened in the summer-time when the weather was warm, very warm. Sometimes, you know, there are great winds in the summer, too.

    “It was a hot day, and Old-man was trying to sleep, but the heat made him sick. He wan-dered to a hilltop for air; but there was no air. Then he went down to the river and found no relief. He travelled to the timberlands, and there the heat was great, although he found plenty of shade. The travelling made him warmer, of course, but he wouldn’t stay still.

    “By and by he called to the winds to blow, and they commenced. First they didn’t blow very hard, because they were afraid they might make Old-man angry, but he kept crying:

    “‘Blow harder — harder — harder! Blow worse than ever you blew before, and send this heat away from the world.’

    “So, of course, the winds did blow harder — harder than they ever had blown before.

    “‘Bend and break, Fir-Tree!’ cried Old-man, and the Fir-Tree did bend and break. ‘Bend and break, Pine-Tree!’ and the Pine-Tree did bend and break. ‘Bend and break, Spruce-Tree!’ and the Spruce-Tree did bend and break. ‘Bend and break, O Birch-Tree!’ and the Birch-Tree did bend, but it wouldn’t break — no, sir! — it wouldn’t break!

    “‘Ho! Birch-Tree, won’t you mind me? Bend and break! I tell you,’ but all the Birch-Tree would do was to bend.

    “It bent to the ground; it bent double to please Old-man, but it would not break.

    “‘Blow harder, wind!’ cried Old-man, ‘blow harder and break the Birch-Tree.’ The wind tried to blow harder, but it couldn’t, and that made the thing worse, because Old-man was so angry he went crazy. ‘Break! I tell you — break!’ screamed Old-man to the Birch-Tree.

    “‘I won’t break,’ replied the Birch; ‘I shall never break for any wind. I will bend, but I shall never, never break.’

    “‘You won’t, hey?’ cried Old-man, and he rushed at the Birch-Tree with his hunting-knife. He grabbed the top of the Birch because it was touching the ground, and began slashing the bark of the Birch-Tree with the knife. All up and down the trunk of the tree Old-man slashed, until the Birch was covered with the knife slashes.

    “‘There! that is for not minding me. That will do you good! As long as time lasts you shall always look like that, Birch-Tree; always be marked as one who will not mind its maker. Yes, and all the Birch-Trees in the world shall have the same marks forever.’ They do, too. You have seen them and have wondered why the Birch-Tree is so queerly marked. Now you know.

    “That is all — Ho!”


    MISTAKES OF OLD-MAN

    ALL night the storm raged, and in the morning the plains were white with snow. The sun came and the light was blinding, but the hunters were abroad early, as usual.

    That day the children came to my camp, and I told them several stories that appeal to white children. They were deeply interested, and asked many questions. Not until the hunters returned did my visitors leave.

    That night War Eagle told us of the mistakes of Old-man. He said:

    “Old-man made a great many mistakes in making things in the world, but he worked until he had everything good. I told you at the beginning that Old-man made mistakes, but I didn’t tell you what they were, so now I shall tell you.

    “One of the things he did that was wrong, was to make the Big-Horn to live on the plains. Yes, he made him on the plains and turned him loose, to make his living there. Of course the Big-Horn couldn’t run on the plains, and Old-man wondered what was wrong. Finally, he said: ‘Come here, Big-Horn!’ and the Big-Horn came to him. Old-man stuck his arm through the circle his horns made, and dragged the Big-Horn far up into the mountains. There he set him free again, and sat down to watch him. Ho! It made Old-man dizzy to watch the Big-Horn run about on the ragged cliffs. He saw at once that this was the country the Big-Horn liked, and he left him there. Yes, he left him there forever, and there he stays, seldom coming down to the lower country.

    “While Old-man was waiting to see what the Big-Horn would do in the high mountains, he made an Antelope and set him free with the Big-Horn. Ho! But the Antelope stumbled and fell down among the rocks. He couldn’t run at all; could hardly stand up. So Old-man called to the Antelope to come back to him, and the Antelope did come to him. Then he called to the Big-Horn, and said:

    “‘You are all right, I guess, but this one isn’t, and I’ll have to take him somewhere else.’

    “He dragged the Antelope down to the prairie country, and set him free there. Then he watched him a minute; that was as long as the Antelope was in sight, for he was afraid Old-man might take him back to the mountains.

    “He said: ‘I guess that fellow was made for the plains, all right, so I’ll leave him there’; and he did. That is why the Antelope always stays on the plains, even to-day. He likes it better.

    “That wasn’t a very long story; sometime when you get older I will tell you some different stories, but that will be all for this time, I guess. Ho!”


    HOW THE MAN FOUND HIS MATE

    EACH tribe has its own stories. Most of them deal with the same subjects, differing only in immaterial particulars.

    Instead of squirrels in the timber, the Black-feet are sure they were prairie-dogs that Old-man roasted that time when he made the mountain-lion long and lean. The Chippewas and Crees insist that they were squirrels that were cooked and eaten, but one tribe is essentially a forest-people and the other lives on the plains — hence the difference.

    Some tribes will not wear the feathers of the owl, nor will they have anything to do with that bird, while others use his feathers freely.

    The forest Indian wears the soft-soled moccasin, while his brother of the plains covers the bottoms of his footwear with rawhide, because of the cactus and prickly-pear, most likely.

    The door of the lodge of the forest Indian reaches to the ground, but the plains Indian makes his lodge skin to reach all about the circle at the bottom, because of the wind.

    One night in War Eagle’s lodge, Other-person asked: “Why don’t the Bear have a tail, grandfather?”

    War Eagle laughed and said: “Our people do not know why, but we believe he was made that way at the beginning, although I have heard men of other tribes say that the Bear lost his tail while fishing.

    “I don’t know how true it is, but I have been told that a long time ago the Bear was fishing in the winter, and the Fox asked him if he had any luck.

    “‘No,’ replied the Bear, ‘I can’t catch a fish.’

    “‘Well,’ said the Fox, ‘if you will stick your long tail down through this hole in the ice, and sit very still, I am sure you will catch a fish.’

    “So the Bear stuck his tail through the hole in the ice, and the Fox told him to sit still, till he called him; then the Fox went off, pretending to hunt along the bank. It was mighty cold weather, and the water froze all about the Bear’s tail, yet he sat still, waiting for the Fox to call him. Yes, the Bear sat so still and so long that his tail was frozen in the ice, but he didn’t know it. When the Fox thought it was time, he called:

    “‘Hey, Bear, come here quick — quick! I have a Rabbit in this hole, and I want you to help me dig him out.’ Ho! The Bear tried to get up, but he couldn’t.

    “‘Hey, Bear, come here — there are two Rabbits in this hole,’ called the Fox.

    “The Bear pulled so hard to get away from the ice, that he broke his tail off short to his body. Then the Fox ran away laughing at the Bear.

    “I hardly believe that story, but once I heard an old man who visited my father from the country far east of here, tell it. I remembered it. But I can’t say that I know it is true, as I can the others.

    “When I told you the story of how Old-man made the world over, after the water had made its war upon it, I told you how the first man and woman were made. There is another story of how the first man found his wife, and I will tell you that.

    “After Old-man had made a man to look like himself, he left him to live with the Wolves, and went away. The man had a hard time of it, with no clothes to keep him warm, and no wife to help him, so he went out looking for Old-man.

    “It took the man a long time to find Old-man’s lodge, but as soon as he got there he went right in and said:

    “‘Old-man, you have made me and left me to live with the Wolf-people. I don’t like them at all. They give me scraps of meat to eat and won’t build a fire. They have wives,

    but I don’t want a Wolf-woman. I think you should take better care of me.’

    “‘Well,’ replied Old-man, ‘I was just waiting for you to come to see me. I have things fixed for you. You go down this river until you come to a steep hillside. There you will see a lodge. Then I will leave you to do the rest. Go!’

    “The man started and travelled all that day. When night came he camped and ate some berries that grew near the river. The next morning he started down the river again, looking for the steep hillside and the lodge. Just before sundown, the man saw a fine lodge near a steep hillside, and he knew that was the lodge he was looking for; so he crossed the river and went into the lodge.

    “Sitting by the fire inside, was a woman. She was dressed in buckskin clothes, and was cooking some meat that smelled good to the man, but when she saw him without any clothes, she pushed him out of the lodge, and dropped the door.

    “Things didn’t look very good to that man, I tell you, but to get even with the woman, he went up on the steep hillside and commenced to roll big rocks down upon her lodge. He kept this up until one of the largest rocks knocked down the lodge, and the woman ran out, crying.

    “When the man heard the woman crying, it made him sorry and he ran down the hill to her. She sat down on the ground, and the man ran to where she was and said:

    “‘I am sorry I made you cry, woman. I will help you fix your lodge. I will stay with you, if you will only let me.’

    “That pleased the woman, and she showed the man how to fix up the lodge and gather some wood for the fire. Then she let him come inside and eat. Finally, she made him some clothes, and they got along very well, after that.

    “That is how the man found his wife — Ho!”


    DREAMS

    As soon as manhood is attained, the young Indian must secure his “charm,” or “medicine.” After a sweat-bath, he retires to some lonely spot, and there, for four days and nights, if necessary, he remains in solitude. During this time he eats nothing; drinks nothing; but spends his time invoking the Great Mystery for the boon of a long life. In this state of mind, he at last sleeps, perhaps dreams. If a dream does not come to him, he abandons the task for a time, and later on will take another sweatbath and try again. Sometimes dangerous cliffs, or other equally uncomfortable places, are selected for dreaming, because the surrounding terrors impress themselves upon the mind, and even in slumber add to the vividness of dreams.

    At last the dream comes, and in it some bird or animal appears as a helper to the dreamer, in trouble. Then he seeks that bird or animal; kills a specimen; and if a bird, he stuffs its skin with moss and forever keeps it near him. If an animal, instead of a bird, appears in the dream, the Indian takes his hide, claws, or teeth; and throughout his life never leaves it behind him, unless in another dream a greater charm is offered. If this happens, he discards the old “medicine” for the new; but such cases are rare.

    Sometimes the Indian will deck his “medicine-bundle” with fanciful trinkets and quill-work At other times the “bundle” is kept forever out of the sight of all uninterested persons, and is altogether unadorned. But “medicine” is necessary; without it, the Indian is afraid of his shadow.

    An old chief, who had been in many battles, once told me his great dream, withholding the name of the animal or bird that appeared therein and became his “medicine.”

    He said that when he was a boy of twelve years, his father, who was chief of his tribe, told him that it was time that he tried to dream. After his sweat-bath, the boy followed his father without speaking, because the postulant must not converse or associate with other humans between the taking of the bath and the finished attempt to dream. On and on into the dark forest the father led, followed by the naked boy, till at last the father stopped on a high hill, at the foot of a giant pine-tree.

    By signs the father told the boy to climb the tree and to get into an eagle’s nest that was on the topmost boughs. Then the old man went away, in order that the boy might reach the nest without coming too close to his human conductor.

    Obediently the boy climbed the tree and sat upon the eagle’s nest on the top. “I could see very far from that nest,” he told me. “The day was warm and I hoped to dream that night, but the wind rocked the tree top, and the darkness made me so much afraid that I did not sleep.

    “On the fourth night there came a terrible thunder-storm, with lightning and much wind. The great pine groaned and shook until I was sure it must fall. All about it, equally strong trees went down with loud crashings, and in the dark there were many awful sounds — sounds that I sometimes hear yet. Rain came, and I grew cold and more afraid. I had eaten nothing, of course, and I was weak — so weak and tired, that at last I slept, in the nest. I dreamed; yes, it was a wonderful dream that came to me, and it has most all come to pass. Part is yet to come. But come it surely will.

    “First I saw my own people in three wars. Then I saw the Buffalo disappear in a hole in the ground, followed by many of my people. Then I saw the whole world at war, and many flags of white men were in this land of ours. It was a terrible war, and the fighting and the blood made me sick in my dream. Then, last of all, I saw a ‘person’ coming — coming across what seemed the plains. There were deep shadows all about him as he approached. This ‘person’ kept beckoning me to come to him, and at last I did go to him.

    “‘Do you know who I am,’ he asked me.

    “‘No, “person,” I do not know you. Who are you, and where is your country?’

    “‘If you will listen to me, boy, you shall be a great chief and your people shall love you. If you do not listen, then I shall turn against you. My name is “Reason.”‘

    “As the ‘person’ spoke this last, he struck the ground with a stick he carried, and the blow set the grass afire. I have always tried to know that ‘person.’ I think I know him wherever he may be, and in any camp. He has helped me all my life, and I shall never turn against him — never.”

    That was the old chief’s dream and now a word about the sweat-bath. A small lodge is made of willows, by bending them and sticking the ends in the ground. A completed sweatlodge is shaped like an inverted bowl, and in the centre is a small hole in the ground. The lodge is covered with robes, bark, and dirt, or anything that will make it reasonably tight. Then a fire is built outside and near the sweatlodge in which stones are heated. When the stones are ready, the bather crawls inside the sweat-lodge, and an assistant rolls the hot stones from the fire, and into the lodge. They are then rolled into the hole in the lodge and sprinkled with water. One cannot imagine a hotter vapor bath than this system produces, and when the bather has satisfied himself inside, he darts from the sweat-lodge into the river, winter or summer. This treatment killed thousands of Indians when the smallpox was brought to them from Saint Louis, in the early days.

    That night in the lodge War Eagle told a queer yarn. I shall modify it somewhat, but in our own sacred history there is a similar tale, well known to all. He said:

    “Once, a long time ago, two ‘thunders’ were travelling in the air. They came over a village of our people, and there stopped to look about.

    “In this village there was one fine, painted lodge, and in it there was an old man, an aged woman, and a beautiful young woman with wonderful hair. Of course the ‘thunders’ could look through the lodge skin and see all that was inside. One of them said to the other: ‘Let us marry that young woman, and never tell her about it.’

    “‘All right,’ replied the other ‘thunder.’ ‘I am willing, for she is the finest young woman in all the village. She is good in her heart, and she is honest.’

    “So they married her, without telling her about it, and she became the mother of twin boys. When these boys were born, they sat up and told their mother and the other people that they were not people, but were ‘thunders,’ and that they would grow up quickly.

    “‘When we shall have been on earth a while, we shall marry, and stay until we each have four sons of our own, then we shall go away and again become “thunders,”‘ they said.

    “It all came to pass, just as they said it would. When they had married good women and each had four sons, they told the people one day that it was time for them to go away forever.

    “There was much sorrow among the people, for the twins were good men and taught many good things which we have never forgotten, but everybody knew it had to be as they said. While they lived with us, these twins could heal the sick and tell just what was going to happen on earth.

    “One day at noon the twins dressed themselves in their finest clothes and went out to a park in the forest. All the people followed them and saw them lie down on the ground in the park. The people stayed in the timber that grew about the edge of the park, and watched them until clouds and mists gathered about and hid them from view.

    “It thundered loudly and the winds blew; trees fell down; and when the mists and clouds cleared away, they were gone — gone forever. But the people have never forgotten them, and my grandfather, who is in the ground near Rocker, was a descendant from one of the sons of the ‘thunders.’ Ho!”


    RETROSPECTION

    IT was evening in the bad-lands, and the red sun had slipped behind the far-off hills. The sundown breeze bent the grasses in the coulées and curled tiny dust-clouds on the barren knolls. Down in a gulch a clear, cool creek dallied its way toward the Missouri, where its water, bitter as gall, would be lost in the great stream. Here, where Nature forbids man to work his will, and where the she wolf dens and kills to feed her litter, an aged Indian stood near the scattered bones of two great buffalo-bulls. Time had bleached the skulls and whitened the old warrior’s hair, but in the solitude he spoke to the bones as to a boyhood friend:

    “Ho! Buffalo, the years are long since you died, and your tribe, like mine, was even then shrinking fast, but you did not know it; would not believe it; though the signs did not lie. My father and his father knew your people, and when one night you went away, we thought you did but hide and would soon come back. The snows have come and gone many times since then, and still your people stay away. The young-men say that the great herds have gone to the Sand Hills, and that my father still has meat. They have told me that the white man, in his greed, has killed — and not for meat — all the Buffalo that our people knew. They have said that the great herds that made the ground tremble as they ran were slain in a few short years by those who needed not. Can this be true, when ever since there was a world, our people killed your kind, and still left herds that grew in numbers until they often blocked the rivers when they passed? Our people killed your kind that they themselves might live, but never did they go to war against you. Tell me, do your people hide. or are the young-men speaking truth, and have your people gone with mine to Sand Hill shadows to come back no more?”

    “Ho! red man — my people all have gone. The young-men tell the truth and all my tribe have gone to feed among the shadow-hills, and your father still has meat. My people suffer from his arrows and his lance, yet there the herds increase as they did here, until the white man came and made his war upon us without cause or need. I was one of the last to die, and with my brother here fled to this forbidding country that I might hide; but one day when the snow was on the world, a white murderer followed on our trail, and with his noisy weapon sent our spirits to join the great shadow-herds. Meat? No, he took no meat, but from our quivering flesh he tore away the robes that Napa gave to make us warm, and left us for the Wolves. That night they came, and quarrelling, fighting, snapping ‘mong themselves, left but our bones to greet the morning sun.

    These bones the Coyotes and the weaker ones did drag and scrape, and scrape again, until the last of flesh or muscle disappeared. Then the winds came and sang — and all was done.”


     

  • The Soul of the Indian

    The Soul of the Indian


    The Soul of the Indian


    Eastman, Charles Alexander (1911)

    TO MY WIFE
    ELAINE GOODALE EASTMAN
    IN GRATEFUL RECOGNITION OF HER
    EVER-INSPIRING COMPANIONSHIP
    IN THOUGHT AND WORK
    AND IN LOVE OF HER MOST
    INDIAN-LIKE VIRTUES
    I DEDICATE THIS BOOK

    I speak for each no-tongued tree
    That, spring by spring, doth nobler be,
    And dumbly and most wistfully
    His mighty prayerful arms outspreads,
    And his big blessing downward sheds.

    SIDNEY LANIER.

    But there’s a dome of nobler span,
    A temple given
    Thy faith, that bigots dare not ban —
    Its space is heaven!
    It’s roof star-pictured Nature’s ceiling,
    Where, trancing the rapt spirit’s feeling,
    And God Himself to man revealing,
    Th’ harmonious spheres
    Make music, though unheard their pealing
    By mortal ears!

    THOMAS CAMPBELL.

    God! sing ye meadow streams with gladsome voice!
    Ye pine-groves, with your soft and soul-like sounds!
    Ye eagles, playmates of the mountain storm!
    Ye lightnings, the dread arrows of the clouds!
    Ye signs and wonders of the elements,
    Utter forth God, and fill the hills with praise! . . .
    Earth, with her thousand voices, praises GOD!

    COLERIDGE.

    FOREWORD

    “WE also have a religion which was given to our forefathers, and has been handed down to us their children. It teaches us to be thankful, to be united, and to love one another! We never quarrel about religion.”

    Thus spoke the great Seneca orator, Red Jacket, in his superb reply to Missionary Cram more than a century ago, and I have often heard the same thought expressed by my countrymen.

    I have attempted to paint the religious life of the typical American Indian as it was before he knew the white man. I have long wished to do this, because I cannot find that it has ever been seriously, adequately, and sincerely done. The religion of the Indian is the last thing about him that the man of another race will ever understand.

    First, the Indian does not speak of these deep matters so long as he believes in them, and when he has ceased to believe he speaks incaccurately and slightingly.

    Second, even if he can be induced to speak, the racial and religious prejudice of the other stands in the way of his sympathetic comprehension.

    Third, practically all existing studies on this subject have been made during the transition period, when the original beliefs and philosophy of the native American were already undergoing rapid disintegration.

    There are to be found here and there superficial accounts of strange customs and ceremonies, of which the symbolism or inner meaning was largely hidden from the observer; and there has been a great deal of material collected in recent years which is without value because it is modern and hybrid, inextricably mixed with Biblical legend and Cau-casian philosophy. Some of it has even been invented for commercial purposes. Give a reservation Indian a present, and he will possibly provide you with sacred songs, a mythology, and folk-lore to order!

    My little book does not pretend to be a scientific treatise. It is as true as I can make it to my childhood teaching and ancestral ideals, but from the human, not the ethnological standpoint. I have not cared to pile up more dry bones, but to clothe them with flesh and blood. So much as has been written by strangers of our ancient faith and worship treats it chiefly as mat-ter of curiosity. I should like to emphasize its universal quality, its personal appeal!

    The first missionaries, good men imbued with the narrowness of their age, branded us as pagans and devil-worshipers, and demanded of us that we abjure our false gods before bowing the knee at their sacred altar. They even told us that we were eternally lost, unless we adopted a tangible symbol and professed a particular form of their hydra-headed faith.

    We of the twentieth century know better! We know that all religious aspiration, all sincere worship, can have but one source and one goal. We know that the God of the lettered and the unlettered, of the Greek and the barbarian, is after all the same God; and, like Peter, we perceive that He is no respecter of persons, but that in every nation he that feareth Him and worketh righteousness is acceptable to Him.

    CHARLES A. EASTMAN (OHIYESA)

    CONTENTS

    I. THE GREAT MYSTERY

    II. THE FAMILY ALTAR

    III. CEREMONIAL AND SYMBOLIC WORSHIP

    IV. BARBARISM AND THE MORAL CODE

    V. THE UNWRITTEN SCRIPTURES

    VI. THE UNWRITTEN SCRIPTURES


    I. THE GREAT MYSTERY

    Solitary Worship. The Savage Philosopher. The Dual Mind. Spiritual Gifts versus Material Progress. The Paradox of “Christian Civilization.”

    THE original attitude of the American Indian toward the Eternal, the “Great Mystery” that surrounds and embraces us, was as simple as it was exalted. To him it was the supreme conception, bringing with it the fullest measure of joy and satisfaction possible in this life.

    The worship of the “Great Mystery” was silent, solitary, free from all self-seeking. It was silent, because all speech is of necessity feeble and imperfect; therefore the souls of my ancestors ascended to God in wordless adoration. It was solitary, because they believed that He is nearer to us in solitude, and there were no priests authorized to come between a man and his Maker. None might exhort or confess or in any way meddle with the religious experience of another. Among us all men were created sons of God and stood erect, as conscious of their divinity. Our faith might not be formulated in creeds, nor forced upon any who were unwilling to receive it; hence there was no preaching, proselyting, nor persecution, neither were there any scoffers or atheists.

    There were no temples or shrines among us save those of nature. Being a natural man, the Indian was intensely poetical. He would deem it sacrilege to build a house for Him who may be met face to face in the mysterious, shadowy aisles of the primeval forest, or on the sunlit bosom of virgin prairies, upon dizzy spires and pinnacles of naked rock, and yonder in the jeweled vault of the night sky! He who enrobes Himself in filmy veils of cloud, there on the rim of the visible world where our Great-Grandfather Sun kindles his evening camp-fire, He who rides upon the rigorous wind of the north, or breathes forth His spirit upon aromatic southern airs, whose war-canoe is launched upon majestic rivers and inland seas — He needs no lesser cathedral!

    That solitary communion with the Unseen which was the highest expression of our religious life is partly described in the word bambeday, literally “mysterious feeling,” which has been variously translated “fasting” and “dreaming.” It may better be interpreted as “consciousness of the divine.”

    The first bambeday, or religious retreat, marked an epoch in the life of the youth, which may be compared to that of confirmation or conversion in Christian experience. Having first prepared himself by means of the purifying vapor-bath, and cast off as far as possible all human fleshly influences, the young man sought out the noblest height, the most commanding summit in all the surrounding region. Knowing that God sets no value upon material things, he took with him no offerings or sacrifices other than symbolic objects, such as paints and tobacco. Wishing to appear before Him in all humility, he wore no clothing save his moccasins and breech-clout. At the solemn hour of sunrise or sunset took up his position, overlooking the glories of earth and facing the “Great Mystery,” and there he remained, naked, erect, silent, and motionless, exposed to the elements and forces of His arming, for a night and a day to two days and nights, but rarely longer. Sometimes he would chant a hymn without words, or offer the ceremonial “filled pipe.” In this holy trance or ecstasy the Indian mystic found his highest happiness and the motive power of his existence.

    When he returned to the camp, he must remain at a distance until he had again entered the vapor-bath and prepared himself for intercourse with his fellows. Of the vision or sign vouchsafed to him he did not speak, unless it had included some commission which must be publicly fulfilled. Sometimes an old man, standing upon the brink of eternity, might reveal to a chosen few the oracle of his long-past youth.

    The native American has been generally despised by his white conquerors for his poverty and simplicity. They forget, perhaps, that his religion forbade the accumulation of wealth and the enjoyment of luxury. To him, as to other single-minded men in every age and race, from Diogenes to the brothers of SaintFrancis, from the Montanists to the Shakers, the love of possessions has appeared a snare, and the burdens of a complex society a source of needless peril and temptation. Furthermore, it was the rule of his life to share the fruits of his skill and success his less fortunate brothers. Thus he kept his spirit free from the clog of pride, cupidity, or envy, and carried out, as he believed, the divine decree — a matter profoundly important to him.

    It was not, then, wholly from ignorance or improvidence that he failed to establish permanent towns and to develop a material civilization. To the untutored sage, the concentration of population was the prolific mother of all evils, moral no less than physical. He argued that food is good, while surfeit kills; that love is good, but lust destroys; and not less dreaded than the pestilence following upon crowded and unsanitary dwellings was the loss of spiritual power inseparable from too close contact with one’s fellow-men. All who have lived much out of doors know that there is a magnetic and nervous force that accumulates in solitude and that is quickly dissipated life in a crowd; and even his enemies have recognized the fact that for a certain innate power and self-poise, wholly independent of circumstances, the American Indian is unsurpassed among men.

    The red man divided mind into two parts, — the spiritual mind and the physical mind. The first is pure spirit, concerned only with the essence of things, and it was this he sought to strengthen by spiritual prayer, during which the body is subdued by fasting and hardship. In this type of prayer there was no beseeching favor or help. All matters of personal or selfish concern, as success in hunting or warfare, relief from sickness, or the sparing of a beloved life, were definitely relegated to the plane of the lower or material mind, and all ceremonies, charms, or incantations designed to secure a benefit or to avert a danger, were recognized as emanating from the physical self

    The rites of this physical worship, again, were wholly symbolic, and the Indian no more worshiped the Sun than the Christian adores the Cross. The Sun and the Earth, by an obvious parable, holding scarcely more of poetic metaphor than of scientific truth, were in his view the parents of all organic life. From the Sun, as the universal father, proceeds the quickening principle in nature, and in the patient and fruitful womb of our mother, the Earth, are hidden embryos of plants and men. Therefore our reverence and love for them was really an imaginative extension of our love for our immediate parents, and with this sentiment of filial piety was joined a willingness to appeal to them, as to a father, for such good gifts as we may desire. This is the material or physical prayer.

    The elements and majestic forces in nature, Lightning, Wind, Water, Fire, and Frost, were regarded with awe as spiritual powers, but always secondary and intermediate in character. We believed that the spirit pervades all creation and that every creature possesses a soul in some degree, though not necessarily a soul conscious of itself. The tree, the waterfall, the grizzly bear, each is an embodied Force, and as such an object of reverence.

    The Indian loved to come into sympathy and spiritual communion with his brothers of the animal kingdom, whose inarticulate souls had for him something of the sinless purity that we attribute to the innocent and irresponsible child. He had faith in their instincts, as in a mysterious wisdom given from above; and while he humbly accepted the supposedly voluntary sacrifice of their bodies to preserve his own, he paid homage to their spirits in prescribed prayers and offerings.

    In every religion there is an element of the supernatural, varying with the influence of pure reason over its devotees. The Indian was a logical and clear thinker upon matters within the scope of his understanding, but he had not yet charted the vast field of nature or expressed her wonders in terms of science. With his limited knowledge of cause and effect, he saw miracles on every hand, — the miracle of life in seed and egg, the miracle of death in lightning flash and in the swelling deep! Nothing of the marvelous could astonish him; as that a beast should speak, or the sun stand still. The virgin birth would appear scarcely more miraculous than is the birth of every child that comes into the world, or the miracle of the loaves and fishes excite more wonder than the harvest that springs from a single ear of corn.

    Who may condemn his superstition? Surely not the devout Catholic even Protestant missionary, who teaches Bible miracles as literal fact! The logical man must either deny all miracles or none, and our American Indian myths and hero stories are perhaps, in themselves, quite as credible as those of the Hebrews of old. If we are of the modern type of mind, that sees in natural law a majesty and grandeur far more impressive than any solitary infraction of it could possibly be, let us not forget that, after all, science has not explained everything. We have still to face the ultimate miracle, — the origin and principle of life! Here is the supreme mystery that is the essence of worship, without which there can be no religion, and in the presence of this mystery our attitude cannot be very unlike that of the natural philosopher, who beholds with awe the Divine in all creation.

    It is simple truth that the Indian did not, so long as his native philosophy held sway over his mind, either envy or desire to imitate the splendid achievements of the white man. In his own thought he rose superior to them! He scorned them, even as a lofty spirit absorbed in its stern task rejects the soft beds, the luxurious food, the pleasure-worshiping dalliance of a rich neighbor was clear to him that virtue and happiness are independent of these things, if not incompatible with them.

    There was undoubtedly much in primitive Christianity to appeal to this man, and Jesus’ hard sayings to the rich and about the rich would have been entirely comprehensible to him. Yet the religion that is preached in our churches and practiced by our congregations, with its element of display and self-aggrandizement, its active proselytism, and its open contempt of all religions but its own, was for a long time extremely repellent. To his simple mind, the professionalism of the pulpit, the paid exhorter, the moneyed church, was an unspiritual and unedifying, and it was not until his spirit was broken and his moral and physical constitution undermined by trade, conquest, and strong drink, that Christian missionaries obtained any real hold upon him. Strange as it may seem, it is true that the proud pagan in his secret soul despised the good men who came to convert and to enlighten him!

    Nor were its publicity and its Phariseeism the only elements in the alien religion that offended the red man. To him, it appeared shocking and almost incredible that there were among this people who claimed superiority many irreligious, who did not even pretend to profess the national. Not only did they not profess it, but they stooped so low as to insult their God with profane and sacrilegious speech! In our own tongue His name was not spoken aloud, even with utmost reverence, much less lightly or irreverently.

    More than this, even in those white men who professed religion we found much inconsistency of conduct. They spoke much of spiritual things, while seeking only the material. They bought and sold everything, labor, personal independence, the love of woman, and even the ministrations of their holy faith! The lust for money, power, and conquest so characteristic of the Anglo-Saxon race did not escape moral condemnation at the hands of his untutored judge, nor did he fail to contrast this conspicuous trait of the dominant race with the spirit of the meek and lowly Jesus.

    He might in time come to recognize that the drunkards and licentious among white men, with whom he too frequently came in contact, were condemned by the white man’s religion as well, and must not be held to discredit it. But it was not so easy to overlook or to excuse national bad faith. When distinguished emissaries from the Father at Washington, some of them ministers of the gospel and even bishops, came to the Indian nations, and pledged to them in solemn treaty the national honor, with prayer and mention of their God; and when such treaties, so made, were promptly and shamelessly broken, is it strange that the action should arouse not only anger, but contempt? The historians of the white race admit that the Indian was never the first to repudiate his oath.

    It is my personal belief, after thirty-five years’ experience of it, that there is no such thing as “Christian Civilization.” I believe that Christianity and modern civilization are opposed and irreconcilable, and that the spirit of Christianity and of our ancient religion is essentially the same.


    II. THE FAMILY ALTAR

    Pre-natal Influence. Early Religious Teaching. The Function of the Aged. Woman, Marriage and the Family. Loyalty, Hospitality, Friendship.

    THE American Indian was an individualist in religion as in war. He had neither a national army nor an organized church. There was no priest to assume responsibility for another’s soul. That is, we believed, the supreme duty of the parent, who only was permitted to claim in some degree the priestly office and function, since it is his creative and protecting power which alone approaches the solemn function of Deity.

    The Indian was a religious man from his mother’s womb. From the moment of her recognition of the fact of conception to the end of the second year of life, which was the ordinary duration of lactation, it was supposed by us that the mother’s spiritual influence counted for most. Her attitude and secret meditations must be such as to instill into the receptive soul of the unborn child the love of the “Great Mystery” and a sense of brotherhood with all creation. Silence and isolation are the rule of life for the expectant mother. She wanders prayerful in the stillness of great woods, or on the bosom of the untrodden prairie, and to her poetic mind the immanent birth of her child prefigures the advent of a master-man — a hero, or the mother of heroes — a thought conceived in the virgin breast of primeval nature, and dreamed out in a hush that is only broken by the sighing of the pine tree or the thrilling orchestra of a distant waterfall.

    And when the day of days in her life dawns — the day in which there is to be a new life, the miracle of whose making has been intrusted to her, she seeks no human aid. She has been trained and prepared in body and mind for this her holiest duty, ever since she can remember. The ordeal is best met alone, where no curious or pitying eyes embarrass her; where all nature says to her spirit: “‘Tis love! ’tis love! the fulfilling of life!” When a sacred voice comes to her out of the silence, and a pair of eyes open upon her in the wilderness, she knows with joy that she has borne well her part in the great song of creation!

    Presently she returns to the camp, carrying the mysterious, the holy, the dearest bundle! She feels the endearing warmth of it and hears its soft breathing. It is still a part of herself, since both are nourished by the same mouthful, and no look of a lover could be sweeter than its deep, trusting gaze.

    She continues her spiritual teaching, at first silently — a mere pointing of the index finger to nature; then in whispered songs, bird-like, at morning and evening. To her and to the child the birds are real people, who live very close to the “Great Mystery”; the murmuring trees breathe His presence; the falling waters chant His praise.

    If the child should chance to be fretful, the mother raises her hand. “Hush! hush!” she cautions it tenderly, “the spirits may be disturbed!” She bids it be still and listen to the silver voice of the aspen, or the clashing cymbals of the birch; and at night she points to the heavenly, blazed trail, through nature’s galaxy of splendor to nature’s God. Silence, love, reverence, — this is the trinity of first lessons; and to these she later adds generosity, courage, and chastity.

    In the old days, our mothers were single-eyed to the trust imposed upon them; and as a noted chief of our people was wont to say: “Men may slay one another, but they can never overcome the woman, for in the quietude of her lap lies the child! You may destroy him once and again, but he issues as often from that same gentle lap — a gift of the Great Good to the race, in which man is only an accomplice!”

    This wild mother has not only the experience of her mother and grandmother, and the accepted rules of her people for a guide, but she humbly seeks to learn a lesson from ants, bees, spiders, beavers, and badgers. She studies the family life of the birds, so exquisite in its emotional intensity and its patient devotion, until she seems to feel the universal mother-heart beating in her own breast. In due time the child takes of his own accord the attitude of prayer, and speaks reverently of the Powers. He thinks that he is a blood brother to all living creatures, and the storm wind is to him a messenger of the “Great Mystery.”

    At the age of about eight years, if he is a boy, she turns him over to his father for more Spartan training. If a girl, she is from this time much under the guardianship of her grandmother, who is considered the most dignified protector for the maiden. Indeed, the distinctive work of both grandparents is that of acquainting the youth with the national traditions and beliefs. It is reserved for them to repeat the time-hallowed tales with dignity and authority, so as to lead him into his inheritance in the stored-up wisdom and experience the race. The old are dedicated to the service of the young, as their teachers and advisers, and the young in turn regard them with love and reverence.

    Our old age was in some respects the happiest period of life. Advancing years brought with them much freedom, not only from the burden of laborious and dangerous tasks, but from those restrictions of custom and etiquette which were religiously observed by all others. No one who is at all acquainted with the Indian in his home can deny that we are a polite people. As a rule, the warrior who inspired the greatest terror in the hearts of his enemies was a man of the most exemplary gentleness, and almost feminine refinement, among his family and friends. A soft, low voice was considered an excellent thing in man, as well as in woman! Indeed, the enforced intimacy of tent life would soon become intolerable, were it not for these instinctive reserves and delicacies, this unfailing respect for the established place and possessions of every other member of the family circle, this habitual quiet, order, and decorum.

    Our people, though capable of strong and durable feeling, were not demonstrative in their affection at any time, least of all in the presence of guests or strangers. Only to the aged, who have journeyed far, and are in a manner exempt from ordinary rules, are permitted some playful familiarities with children and grandchildren, some plain speaking, even to harshness and objurgation, from which the others must rigidly refrain. In short, the old men and women are privileged to say what they please and how they please, without contradiction, while the hardships and bodily infirmities that of necessity fall to their lot are softened so far as may be by universal consideration and attention.

    There was no religious ceremony connected with marriage among us, while on the other hand the relation between man and woman was regarded as in itself mysterious and holy. It appears that where marriage is solemnized by the church and blessed by the priest, it may at the same time be surrounded with customs and ideas of a frivolous, superficial, and even prurient character. We believed that two who love should be united in secret, before the public acknowledgment of their union, and should taste their apotheosis with nature. The betrothal might or might not be discussed and approved by the parents, but in either case it was customary for the young pair to disappear into the wilderness, there to pass some days or weeks in perfect seclusion and dual solitude, afterward returning to the village as man and wife. An exchange of presents and entertainments betweens the two families usually followed, but the nuptial blessing was given by the High Priest of God, the most reverend and holy Nature.

    The family was not only the social unit, but also the unit of government clan is nothing more than a larger family, with its patriarchal chief as the natural head, and the union of several clans by inter-marriage and voluntary connection constitutes the tribe. The very name of our tribe, Dakota, means Allied People. The remoter degrees of kinship were fully recognized, and that not as a matter of form only: first cousins were known as brothers and sisters; the name of “cousin” constituted binding claim, and our rigid morality forbade marriage between cousins in any known degree, or in other words within the clan.

    The household proper consisted of a man with one or more wives and their children, all of whom dwelt amicably together, often under one roof, although some men of rank and position provided a separate lodge for each wife. There were, indeed, few plural marriages except among the older and leading men, and plural wives were usually, though not necessarily, sisters. A marriage might honorably be dissolved for cause, but there was very little infidelity or immorality, either open or secret.

    It has been said that the position of woman is the test of civilization, and that of our women was secure. In them was vested our standard of morals and the purity of our blood. The wife did not take the name of her husband nor enter his clan, and the children belonged to the clan of the mother. All of the family property was held by her, descent was traced in the maternal line, and the honor of the house was in her hands. Modesty was her chief adornment; hence the younger women were usually silent and retiring: but a woman who had attained to ripeness of years and wisdom, or who had displayed notable courage in some emergency, was sometimes invited to a seat in the council.

    Thus she ruled undisputed within her own domain, and was to us a tower of moral and spiritual strength, until the coming of the border white man, the soldier and trader, who with strong drink overthrew the honor of the man, and through his power over a worthless husband purchased the virtue of his wife or his daughter. When she fell, the whole race fell with her.

    Before this calamity came upon us, you could not find anywhere a happier home than that created by the Indian woman. There was nothing of the artificial about her person, and very little disingenuousness in her character. Her early and consistent training, the definiteness of her vocation, and, above all, her profoundly religious attitude gave her a strength and poise that could not be overcome by any ordinary misfortune.

    Indian names were either characteristic nicknames given in a playful spirit, deed names, birth names, or such as have a religious and symbolic meaning . It has been said that when a child is born, some accident or unusual appearance determines his name. This is sometimes the case, but is not the rule. A man of forcible character, with a fine war record, usually bears the name of the buffalo or bear, lightning or some dread natural force. Another of more peaceful nature may be called Swift Bird or Blue Sky. A woman’s name usually suggested something about the home, often with the adjective “pretty” or “good,” and a feminine termination. Names of any dignity or importance must be conferred by the old men, and especially so if they have any spiritual significance; as Sacred Cloud, Mysterious Night, Spirit Woman, and the like. Such a name was sometimes borne by three generations, but each individual must prove that he is worthy of it.

    In the life of the Indian there was only one inevitable duty, — the duty of prayer — the daily recognition of the Unseen and Eternal. His daily devotions were more necessary to him than daily food. He wakes at daybreak, puts on his moccasins and steps down to the water’s edge. Here he throws handfuls of clear, cold water into his face, or plunges in bodily. After the bath, he stands erect before the advancing dawn, facing the sun as it dances upon the horizon, and offers his unspoken orison. His mate may precede or follow him in his devotions, but never accompanies him. Each soul must meet the morning sun, the new, sweet earth, and the Great Silence alone!

    Whenever, in the course of the daily hunt, the red hunter comes upon a scene that is strikingly beautiful and sublime — a black thunder-cloud with the rainbow’s glowing arch above the mountain; a white waterfall in the heart of a green gorge; a vast prairie tinged with the blood-red of sunset — he pauses for an instant in the attitude of worship. He sees no need for setting apart one day in seven as a holy day, since to him all days are God’s.

    Every act of his life is, in a very real sense, a religious act. He recognizes the spirit in all creation, and believes that he draws from it spiritual power. His respect for the immortal part of the animal, his brother, often leads him so far as to lay out the body of his game in state and decorate the head with symbolic paint or feathers. Then he stands before it in the prayer attitude, holding up the filled pipe, in token that he has freed with honor the spirit of his brother, whose body his need compelled him to take to sustain his own life.

    When food is taken, the woman murmurs a “grace” as she lowers the kettle; an act so softly and unobtrusively performed that one who does not know the custom usually fails to catch the whisper: “Spirit, partake!” As her husband receives the bowl or plate, he likewise murmurs his invocation to the spirit. When he becomes an old man, he loves to make a notable effort to prove his gratitude. He cuts off the choicest morsel of the meat and casts it into the fire — the purest and most ethereal element.

    The hospitality of the wigwam is only limited by the institution of war. Yet, if an enemy should honor us with a call, his trust will not be misplaced, and he will go away convinced that he has met with a royal host! Our honor is the guarantee for his safety, so long as he is within the camp.

    Friendship is held to be the severest test of character. It is easy, we think, to be loyal to family and clan, whose blood is in our own veins. Love between man and woman is founded on the mating instinct and is not free from desire and self-seeking. But to have a friend, and to be true under any and all trials, is the mark of a man!

    The highest type of friendship is the relation of “brother-friend” or “life-and-death friend.” This bond is between man and man, is usually formed in early youth, and can only be broken by death. It is the essence of comradeship and fraternal love, without thought of pleasure or gain, but rather for moral support and inspiration. Each is vowed to die for the other, if need be, and nothing denied the brother-friend, but neither is anything required that is not in accord with the highest conceptions of the Indian mind.


    III. CEREMONIAL AND SYMBOLIC WORSHIP

    Modern Perversions of Early Religious Rites. The Sun Dance. The Great Medicine Lodge. Totems and Charms. The Vapor-Bath and the Ceremonial of the Pipe.

    THE public religious rites of the Plains Indians are few, and in large part of modern origin, belonging properly to the so-called “transition period.” That period must be held to begin with the first insidious effect upon their manners and customs of contact with the dominant race, and many of the tribes were so in influenced long before they ceased to lead the nomadic life.

    The fur-traders, the “Black Robe” priests, the military, and finally the Protestant missionaries, were the men who began the disintegration of the Indian nations and the overthrow of their religion, seventy-five to a hundred years before they were forced to enter upon reservation life. We have no authentic study of them until well along in the transition period, when whiskey and trade had already debauched their native ideals.

    During the era of reconstruction they modified their customs and beliefs continually, creating a singular admixture of Christian with pagan superstitions, and an addition to the old folk-lore of disguised Bible stories under an Indian aspect. Even their music shows the influence of the Catholic chants. Most of the material collected by modern observers is necessarily of this promiscuous character.

    It is noteworthy that the first effect of contact with the whites was an increase of cruelty and barbarity, an intensifying of the dark shadows in the picture! In this manner the “Sun Dance” of the Plains Indians, the most important of their public ceremonials, was abused and perverted until it became a horrible exhibition of barbarism, and was eventually prohibited by the Government.

    In the old days, when a Sioux warrior found himself in the very jaws of destruction, he might offer a prayer to his father, the Sun, to prolong his life. If rescued from imminent danger, he must acknowledge the divine favor by making a Sun Dance, according to the vow embraced in his prayer, in which he declared that he did not fear torture or death, but asked life only for the sake of those who loved him. Thus the physical ordeal was the fulfillment of a vow, and a sort of atonement for what might otherwise appear to be reprehensible weakness in the face of death. It was in the nature of confession and thank-offering to the “Great Mystery,” through the physical parent, the Sun, and did not embrace a prayer for future favors.

    The ceremonies usually took place from six months to a year after the making of the vow, in order to admit of suitable preparation; always in midsummer and before a large and imposing gathering. They naturally included the making of a feast, and the giving away of much savage wealth in honor of the occasion, although these were no essential part of the religious rite.

    When the day came to procure the pole, it was brought in by a party of warriors, headed by some man of distinction. The tree selected was six to eight inches in diameter at the base, and twenty to twenty-five feet high. It was chosen and felled with some solemnity, including the ceremony of the “filled pipe,” and was carried in the fashion of a litter, symbolizing the body of the man who made the dance. A solitary teepee was pitched on a level spot at some distance from the village the pole raised near at hand with the same ceremony, in the centre a circular enclosure of fresh-cut.

    Meanwhile, one of the most noted of our old men had carved out of rawhide, or later of wood, two figures, usually those of a man and a buffalo. Sometimes the figure of a bird, supposed to represent the Thunder, was substituted for the buffalo. It was customary to paint the man red and the animal black, and each was suspended from one end of the cross-bar which was securely tied some two feet from the top of the pole. I have never been able to determine that this cross had any significance; it was probably nothing more than a dramatic coincidence that surmounted the Sun-Dance pole with the symbol of Christianity.

    The paint indicated that the man who was about to give thanks publicly had been potentially dead, but was allowed to live by the mysterious favor and interference of the Giver of Life. The buffalo hung opposite the image of his own body in death, because it was the support of his physical self, and a leading figure in legendary lore. Following the same line of thought, when he emerged from the solitary lodge of preparation, and approached the pole to dance, nude save for his breech-clout and moccasins, his hair loosened daubed with clay, he must drag after him a buffalo skull, representing the grave from which he had escaped.

    The dancer was cut or scarified on the chest, sufficient to draw blood and cause pain, the natural accompaniments of his figurative death. He took his position opposite the singers, facing the pole, and dragging the skull by leather thongs which were merely fastened about his shoulders. During a later period, incisions were made in the breast or back, sometimes both, through which wooden skewers were drawn, and secured by lariats to the pole or to the skulls. Thus he danced without intermission for a day and a night, or even longer, ever gazing at the sun in the daytime, and blowing from time to time a sacred whistle made from the bone of a goose’s wing.

    In recent times, this rite was exaggerated and distorted into a mere ghastly display of physical strength and endurance under torture, almost on a level with the Caucasian institution of the bull-fight, or the yet more modern prize-ring. Moreover, instead of an atonement or thank-offering, it became the accompaniment of a prayer for success in war, or in a raid upon the horses of the enemy. The number of dancers was increased, and they were made to hang suspended from the pole by their own flesh, which they must break loose before being released. I well remember the comments in our own home upon the passing of this simple but impressive ceremony, and its loss of all meaning and propriety under the demoralizing additions which were some of the fruits of early contact with the white man.

    Perhaps the most remarkable organization ever known among American Indians, that of the “Grand Medicine Lodge,” was apparently an indirect result of the labors of the early Jesuit missionaries. In it Caucasian ideas are easily recognizable, and it seems reasonable to suppose that its founders desired to establish an order that would successfully resist the encroachments of the “Black Robes.” However that may be, it is an unquestionable fact that the only religious leaders of any note who have arisen among the native tribes since the advent of the white man, the “Shawnee Prophet” in 1762, and the half-breed prophet of the “Ghost Dance” in 1890, both founded their claims or prophecies upon the Gospel story. Thus in each case an Indian religious revival or craze, though more or less threatening to the invader, was of distinctively alien origin.

    The Medicine Lodge originated among the Algonquin tribe, and extended gradually throughout its branches, finally affecting the Sioux of the Mississippi Valley, and forming a strong bulwark against the work of the pioneer missionaries, who secured, indeed, scarcely any converts until after the outbreak of 1862, when subjection, starvation, and imprisonment turned our broken-hearted people to accept Christianity seemed to offer them the only gleam of kindness or hope.

    The order was a secret one, and in some respects not unlike the Free Masons, being a union or affiliation of a number of lodges, each with its distinctive songs and medicines. Leadership was in order of seniority in degrees, which could only be obtained by merit, and women were admitted to membership upon equal terms, with the possibility of attaining to the highest honors. No person might become a member unless his moral standing was excellent, all candidates remained on probation for one or two years, and murderers and adulterers were expelled. The commandments promulgated by this order were essentially the same as the Mosaic Ten, so that it exerted a distinct moral influence, in addition to its ostensible object, which was instruction in the secrets of legitimate medicine.

    In this society the uses of all curative and herbs known to us were taught exhaustively and practiced mainly by the old, the younger members being in training to fill the places of those who passed away. My grandmother was a well-known and successful practitioner, and both my mother and father were members, but did not practice.

    A medicine or “mystery feast” was not a public affair, as members only were eligible, and upon these occasions all the “medicine bags” and totems of the various lodges were displayed and their peculiar “medicine songs” were sung. The food was only partaken of by invited guests, and not by the hosts, or lodge making the feast. The “Grand Medicine Dance” was given on the occasion of initiating those candidates who had finished their probation, a sufficient number of whom were designated to take the places of those who had died since the last meeting. Invitations were sent out in the form of small bundles of tobacco. Two very large teepees were pitched facing one another, a hundred feet apart, half open, and connected by a roofless hall or colonnade of fresh-cut boughs. One of these lodges was for the society giving the dance and the novices, the other was occupied by the “soldiers,” whose duty it was to distribute the refreshments, and to keep order among the spectators. They were selected from among the best and bravest warriors of the tribe.

    The preparations being complete, and the members of each lodge garbed and painted according to their rituals, they entered the hall separately, in single file, led by their oldest man or “Great Chief.” Standing before the “Soldiers’ Lodge,” facing the setting sun, their chief addressed the “Great Mystery” directly in a few words, after which all extending the right arm horizontally from the shoulder with open palm, sang a short invocation in unison, ending with a deep: “E-ho-ho-ho!” This performance, which was really impressive, was repeated in front of the headquarters lodge, facing the rising sun, after which each lodge took its assigned place, and the songs and dances followed in regular order.

    The closing ceremony, which was intensely dramatic in its character, was the initiation of the novices, who had received their final preparation on the night before. They were now led out in front of the headquarters lodge and placed in a kneeling position upon a carpet of rich robes and furs, the men upon the right hand, stripped and painted black, with a round spot of red just over the heart, while the women, dressed in their best, were arranged upon the left. Both sexes wore the hair loose, as if in mourning or expectation of death. An equal number of grand medicine-men, each of whom was especially appointed to one of the novices, faced them at a distance of half the length of the hall, or perhaps fifty feet.

    After silent prayer, each medicine-man in turn addressed himself to his charge, exhorting him to observe all the rules of the order under the eye of the Mysterious One, and instructing him in his duty toward his fellow-man and toward the Ruler of Life. All then assumed an attitude of superb power and dignity, crouching slightly as if about to spring forward in a foot-race, and grasping their medicine bags firmly in both hands. Swinging their arms forward at the same moment, they uttered their guttural “Yo-ho-ho-ho!” in perfect unison and with startling effect. In the midst of a breathless silence, they took a step forward, then another and another, ending a rod or so from the row of kneeling victims, with a mighty swing of the sacred bags that would seem to project all their mystic power into the bodies of the initiates. Instantly they all fell forward, apparently lifeless.

    With this thrilling climax, the drums were vigorously pounded and the dance began again with energy. After a few turns had been taken about the prostrate bodies of the new members, covering them with fine robes and other garments which were later to be distributed as gifts, they were permitted to come to life and to join in the final dance. The whole performance was clearly symbolic of death and resurrection.

    While I cannot suppose that this elaborate ritual, with its use of public and audible prayer, of public exhortation or sermon, and other Caucasian features, was practiced before comparatively modern times, there is no doubt that it was conscientiously believed in by its members, and for a time regarded with reverence by the people. But at a later period it became still further demoralized and fell under suspicion of witchcraft.

    There is no doubt that the Indian held medicine close to spiritual things, but in this also he has been much misunderstood; in fact everything that he held sacred is indiscriminately called “medicine,” in the sense of mystery or magic. As a doctor he was originally very adroit and often successful. He employed only healing bark, roots, and leaves with whose properties he was familiar, using them in the form of a distillation or tea and always singly. The stomach or internal bath was a valuable discovery of his, and the vapor or Turkish bath was in general use. He could set a broken bone with fair success, but never practiced surgery in any form. In addition to all this, the medicine-man possessed much personal magnetism and authority, and in his treatment often sought to reestablish the equilibrium of the patient through mental or spiritual influences — a sort of primitive psychotherapy.

    The Sioux word for the healing art is “wah-pee-yah,” which literally means readjusting or making anew. “Pay-jee-hoo-tah,” literally root, means medicine, and “wakan” signifies spirit or mystery. Thus the three ideas, while sometimes associated, were carefully distinguished.

    It is important to remember that in the old days the “medicine-man” received no payment for his services, which were of the nature of an honorable functionn or office. When the idea of payment and barter was introduced among us, and valuable presents or fees began to be demanded for treating the sick, the ensuing greed and rivalry led to many demoralizing practices, and in time to the rise of the modern “conjurer,” who is generally a fraud and trickster of the grossest kind. It is fortunate that his day is practically over.

    Ever seeking to establish spiritual comradeship with the animal creation, the Indian adopted this or that animal as his “totem,” the emblematic device of his society, family, or clan. It is probable that the creature chosen was the traditional ancestress, as we are told that the First Man had many wives among the animal people. The sacred beast, bird, or reptile, represented by its stuffed skin, or by a rude painting, was treated with reverence and carried into battle to insure the guardianship of the spirits. The symbolic attribute of beaver, bear, or tortoise, such as wisdom, cunning, courage, and the like, was supposed to be mysteriously conferred upon the wearer of the badge. The totem or charm used in medicine was ordinarily that of the medicine lodge to which the practitioner belonged, though there were some great men who boasted a special revelation.

    There are two ceremonial usages which, so far as I have been able to ascertain, were universal among American Indians, and apparently fundamental. These have already been referred to as the “eneepee,” or vapor-bath, and the “chan-du-hupah-za-pee,” or ceremonial of the pipe. In our Siouan legends and traditions these two are preeminent, as handed down from the most ancient time and persisting to the last.

    In our Creation myth or story of the First Man, the vapor-bath was the magic used by The-one-who-was-First-Created, to give life to the dead bones of his younger brother, who had been slain by the monsters of the deep. Upon the shore of the Great Water he dug two round holes, over one of which he built a low enclosure of fragrant cedar boughs, and here he gathered together the bones of his brother. In the other pit he made a fire and heated four round stones, which he rolled one by one into the lodge of boughs. Having closed every aperture save one, he sang a mystic chant while he thrust in his arm and sprinkled water upon the stones with a bunch of sage. Immediately steam arose, and as the legend says, “there was an appearance of life.” A second time he sprinkled water, and the dry bones rattled together. The third time he seemed to hear soft singing from within the lodge; and the fourth time a voice exclaimed: “Brother, let me out!” (It should be noted that the number four is the magic or sacred number of the Indian.)

    This story gives the traditional origin of the “eneepee,” which has ever since been deemed essential to the Indian’s effort to purify and recreate his spirit. It is used both by the doctor and by his patient. Every man must enter the cleansing bath and take the cold plunge which follows, when preparing for any spiritual crisis, for possible death, or imminent danger.

    Not only the “eneepee” itself, but everything used in connection with the mysterious event, the aromatic cedar and sage, the water, and especially the water-worn boulders, are regarded as sacred, or at the least adapted to a spiritual use. For the rock we have a special reverent name — “Tunkan,” a contraction of the Sioux word for Grandfather.

    The natural boulder enters into many of our solemn ceremonials, such as the “Rain Dance,” and the “Feast of Virgins.” The lone hunter and warrior reverently holds up his filled pipe to “Tunkan,” in solitary commemoration of a miracle which to him is as authentic and holy as the raising of Lazarus to the devout Christian.

    There is a legend that the First Man fell sick, and was taught by his Elder Brother the ceremonial use of the pipe, in a prayer to the spirits for ease and relief. This simple ceremony is the commonest daily expression of thanks or “grace,” as well as an oath of loyalty and good faith when the warrior goes forth upon some perilous enterprise, and it enters even into his “hambeday,” or solitary prayer, ascending as a rising vapor or incense to the Father of Spirits.

    In all the war ceremonies and in medicine a special pipe is used, but at home or on the hunt the warrior employs his own. The pulverized weed is mixed with aromatic bark of the red willow, and pressed lightly into the bowl of the long stone pipe. The worshiper lights it gravely and takes a whiff or two; then, standing erect, he holds it silently toward the Sun, our father, and toward the earth, our mother. There are modern variations, as holding the pipe to the Four Winds, the Fire, Water, Rock, and other elements or objects of reverence.

    There are many religious festivals which are local and special in character, embodying a prayer for success in hunting or warfare, or for rain and bountiful harvests, but these two are the sacraments of our religion. For baptism we substitute the “eneepee,” the purification by vapor, and in our holy communion we partake of the soothing incense of tobacco in the stead of bread and wine.


    IV. BARBARISM AND THE MORAL CODE

    Silence the Corner-Stone of Character. Basic Ideas of Morality. “Give All or Nothing!” Rules of Honorable Warfare. An Indian Conception of Courage.

    LONG before I ever heard of Christ, or saw a white man, I had learned from an untutored woman the essence of morality. With the help of dear Nature herself, she taught me things simple but of mighty import. I knew God. I perceived what goodness is. I saw and loved what is really beautiful. Civilization has not taught me anything better!

    As a child, I understood how to give; I have forgotten that grace since I became civilized. I lived the natural life, whereas I now live the artificial. Any pretty pebble was valuable to me then; every growing tree an object of reverence. Now I worship with the white man before a painted landscape whose value is estimated in dollars! Thus the Indian is reconstructed, as the natural rocks are ground to powder, and made into artificial blocks which may be built into the walls of modern society.

    The first American mingled with his pride a singular humility. Spiritual arrogance was foreign to his nature and teaching. He never claimed that the power of articulate speech was proof of superiority over the dumb creation; on the other hand, it is to him a perilous gift. He believes profoundly in silence — the sign of a perfect equilibrium. Silence is the absolute poise or balance of body, mind, and spirit. The man who preserves his selfhood ever calm and unshaken by the storms of existence — not a leaf, as it were, astir on the tree; not a ripple upon the surface of shining pool — his, in the mind of the unlettered sage, is the ideal attitude and conduct of life.

    If you ask him: “What is silence?” he will answer: “It is the Great Mystery!” “The holy silence is His voice!” If you ask: “What are the fruits of silence?” he will say: “They are self-control, true courage or endurance, patience, dignity, and reverence. Silence is the cornerstone of character.”

    “Guard your tongue in youth,” said the old chief, Wabashaw, “and in age you may mature a thought that will be of service to your people!”

    The moment that man conceived of a perfect body, supple, symmetrical, graceful, and enduring — in that moment he had laid the foundation of a moral life! No man can hope to maintain such a temple of the spirit beyond the period of adolescence, unless he is able to curb his indulgence in the pleasures of the senses. Upon this truth the Indian built a rigid system of physical training, a social and moral code that was the law of his life.

    There was aroused in him as a child a high ideal of manly strength and beauty, the attainment of which must depend upon strict temperance in eating and in the sexual relation, together with severe and persistent exercise. He desired to be a worthy link in the generations, and that he might not destroy by his weakness that vigor and purity of blood which had been achieved at the cost of much self-denial by a long line of ancestors.

    He was required to fast from time to time for short periods, and to work off his superfluous energy by means of hard running, swimming, and the vapor-bath. The bodily fatigue thus induced, especially when coupled with a reduced diet, is a reliable cure for undue sexual desires.

    Personal modesty was early cultivated as a safeguard, together with a strong self-respect and pride of family and race. This was accomplished in part by keeping the child ever before the public eye, from his birth onward. His entrance into the world, especially in the case of the first-born, was often publicly announced by the herald, accompanied by a distribution of presents to the old and needy. The same thing occurred when he took his first step, when his ears were pierced, and when he shot his first game, so that his childish exploits and progress were known to the whole clan as to a larger family, and he grew into manhood with the saving sense of a reputation to sustain.

    The youth was encouraged to enlist early in the public service, and to develop a wholesome ambition for the honors of a leader and feastmaker, which can never be his unless he is truthful and generous, as well as brave, and ever mindful of his personal chastity and honor. There were many ceremonial customs which had a distinct moral influence; the woman was rigidly secluded at certain periods, and the young husband was forbidden to approach his own wife when preparing for war or for any religious event. The public or tribal position of the Indian is entirely dependent his private virtue, and he is never permitted to forget that he does not live to himself alone, but to his tribe and his clan. Thus habits of perfect self-control were early established, and there were no unnatural conditions or complex temptations to beset him until he was met and overthrown by a stronger race.

    To keep the young men and young women strictly to their honor, there were observed among us, within my own recollection, certain annual ceremonies of a semi-religious nature. One of the most impressive of these was the sacred “Feast of Virgins,” which, when given for the first time, was equivalent to the public announcement of a young girl’s arrival at a marriageable age. The herald, making the rounds of the teepee village, would publish the feast something after this fashion:

    “Pretty Weasel-woman, the daughter Brave Bear, will kindle her first maidens’ fire to-morrow! All ye who have never yielded to the pleading man, who have not destroyed your innocency, you alone are invited to proclaim anew before the Sun and the Earth, before your companions and in the sight of the Great Mystery, the chastity and purity of your maidenhood. Come ye, all who have not known man!”

    The whole village was at once aroused to the interest of the coming event, which was considered next to the Sun Dance and the Grand Medicine Dance in public importance. It always took place in midsummer, when a number of different clans were gathered together for the summer festivities, and was held in the centre of the great circular encampment.

    Here two circles were described, one within the other, about a rudely heart-shaped rock which was touched with red paint, and upon either side of the rock there were thrust into the ground a knife and two arrows. The inner circle was for the maidens, and the outer one for their grandmothers or chaperones, who were supposed to have passed the climacteric. Upon the outskirts of the feast there was a great public gathering, in which order was kept by certain warriors of highest reputation. Any man among the spectators might approach and challenge any young woman whom he knew to be unworthy; if the accuser failed to prove his charge, the warriors were accustomed to punish him severely.

    Each girl in turn approached the sacred rock and laid her hand upon it with all solemnity. This was her religious declaration of her virginity, her vow to remain pure until her marriage. If she should ever violate the maidens’ oath, then welcome that keen knife and those sharp arrows!

    Our maidens were ambitious to attend a number of these feasts before marriage, and it sometimes happened that a girl was compelled to give one, on account of gossip about her conduct. Then it was in the nature of a challenge to the scandal-mongers to prove their words! A similar feast was sometimes made by the young men, for whom the rules were even more strict, since no young man might attend this feast who had so much as spoken of love to a maiden. It was considered a high honor among us to have won some distinction in war and the chase, and above all to have been invited to a seat in the council, before one had spoken to any girl save his own sister.

    It was our belief that the love of possessions is a weakness to be overcome. Its appeal is to the material part, and if allowed its way it will in time disturb the spiritual balance of the man. Therefore the child must early learn the beauty of generosity. He is taught to give what he prizes most, and that he may taste the happiness of giving, he is made at an early age the family almoner. If a child is inclined to be grasping, or to cling to any of his little possessions, legends are related to him, telling of the contempt and disgrace falling upon the ungenerous and mean man.

    Public giving is a part of every important ceremony. It properly belongs to the celebration of birth, marriage, and death, and is observed whenever it is desired to do special honor to any person or event. Upon such occasions it is common to give to the point of utter impoverishment. The Indian in his simplicity literally gives away all that he has, to relatives, to guests of another tribe or clan, but above all to the poor and the aged, from whom he can hope for no return. Finally, the gift to the “Great Mystery,” the religious offering, may be of little value in itself, but to the giver’s own thought it should carry the meaning and reward of true sacrifice.

    Orphans and the aged are invariably cared for, not only by their next of kin, but by the whole clan. It is the loving parent’s pride to have his daughters visit the unfortunate and the helpless, carry them food, comb their hair, and mend their garments. The name “Wenonah,” bestowed upon the eldest daughter, distinctly implies all this, and a girl who failed in her charitable duties was held to be unworthy of the name.

    The man who is a skillful hunter, and whose wife is alive to her opportunities makes many feasts, to which he is careful to invite the older men of his clan, recognizing that they have outlived their period of greatest activity, and now love nothing so well as to eat in good company, and to live over the past. The old men, for their part, do their best to requite his liberality with a little speech, in which they are apt to relate the brave and generous deeds of their host’s ancestors, finally congratulating him upon being a worthy successor of an honorable line. Thus his reputation is won as a hunter and a feast-maker, and almost as famous in his way as the great warrior is he who has a recognized name and standing as a “man of peace.”

    The true Indian sets no price upon either his property or his labor. His generosity is only limited by his strength and ability. He regards it as an honor to be selected for a difficult or dangerous service, and would think it shame to ask for any reward, saying rather: “Let him whom I serve express his thanks according to his own bringing up and his sense of honor!”

    Nevertheless, he recognizes rights in property. To steal from one of his own tribe would be indeed disgrace if discovered, the name of “Wamanon,” or Thief, is fixed upon him forever as an unalterable. The only exception to the rule is in the case of food, which is always free to the hungry if there is none by to offer it. Other protection than the moral law there could not be in an Indian community, where there were neither locks nor doors, and everything was open and easy of access to all comers.

    The property of the enemy is spoil of war, and it is always allowable to confiscate it if possible. However, in the old days there was not much plunder. Before the coming of the white man, there was in fact little temptation or opportunity to despoil the enemy; but in modern times the practice of “stealing horses” from hostile tribes has become common, and is thought far from dishonorable.

    Warfare we regarded as an institution the “Great Mystery” — an organized tournament or trial of courage and skill, with elaborate rules and “counts” for the coveted honor of the eagle feather. It was held to develop the quality of manliness and its motive was chivalric or patriotic, but never the desire for territorial aggrandizement or the overthrow of a brother nation. It was common, in early times, for a battle or skirmish to last all day, with great display of daring and horsemanship with scarcely more killed and wounded than may be carried from the field during a university game of football.

    The slayer of a man in battle was expected to mourn for thirty days, blackening his face and loosening his hair according to the custom. He of course considered it no sin to take the life of an enemy, and this ceremonial mourning was a sign of reverence for the departed spirit. The killing in war of non-combatants, such as women and children, is partly explained by the fact that in savage life the woman without husband or protector is in pitiable case, and it was supposed that the spirit of the warrior would be better content if no widow and orphans were left to suffer want, as well as to weep.

    A scalp might originally be taken by the leader of the war party only, and at that period no other mutilation was practiced. It was a small lock not more than three inches square, which was carried only during the thirty days’ celebration of a victory, and afterward given religious burial. Wanton cruelties and the more barbarous customs of war were greatly intensified with the coming of the white man, who brought with him fiery liquor and deadly weapons, aroused the Indian’s worst passions, provoking in him revenge and cupidity, and even offered bounties for the scalps of innocent men, women, and children.

    Murder within the tribe was a grave offense, to be atoned for as the council might decree, and it often happened that the slayer was called upon to pay the penalty with his own life. He made no attempt to escape or to evade justice. That the crime was committed in the depths of the forest or at dead of night, witnessed by no human eye, made no difference to his mind. He was thoroughly convinced that all is known to the “Great Mystery,” and hence did not hesitate to give himself up, to stand his trial by the old and wise men of the victim’s clan. His own family and clan might by no means attempt to excuse or to defend him, but his judges took all the known circumstances into consideration, and if it appeared that he slew in self-defense, or that the provocation was severe, he might be set free after a thirty days’ period of mourning in solitude. Otherwise the murdered man’s next of kin were authorized to take his life; and if they refrained from doing so, as often happened, he remained an outcast from the clan. A willful murder was a rare occurrence before the days of whiskey and drunken rows, for we were not a violent or a quarrelsome people.

    It is well remembered that Crow Dog, who killed the Sioux chief, Spotted Tail, in 1881, calmly surrendered himself and was tried and convicted by the courts in South Dakota. After his conviction, he was permitted remarkable liberty in prison, such as perhaps no white man has ever enjoyed when under sentence of death.

    The cause of his act was a solemn commission received from his people, nearly thirty years earlier, at the time that Spotted Tail usurped the chieftainship by the aid of the military, whom he had aided. Crow Dog was under a vow to slay the chief, in case he ever betrayed or disgraced the name of the Brule Sioux. There is no doubt that he had committed crimes both public and private, having been guilty of misuse of office as well as of gross offenses against morality; therefore his death was not a matter of personal vengeance but of just retribution

    A few days before Crow Dog was to be executed, he asked permission to visit his home and say farewell to his wife and twin boys, then nine or ten years old. Strange to say, the request was granted, and the condemned man sent home under escort of the deputy sheriff, who remained at the Indian agency, merely telling his prisoner to report there on the following day. When he did not appear the time set, the sheriff dispatched Indian police after him.

    They did not find him, and his wife simply said that Crow Dog had desired to ride alone to the prison, and would reach there on the day appointed. All doubt was removed next day by a telegram from Rapid City, two hundred miles distant, saying Crow Dog has just reported here.”

    The incident drew public attention to the Indian murderer, with the unexpected result that the case was reopened, and Crow Dog acquitted. He still lives, a well-preserved man of about seventy-five years, and is much respected among his own people.

    It is said that, in the very early days, lying was a capital offense among us. Believing that the deliberate liar is capable of committing any crime behind the screen of cowardly untruth and double-dealing, the destroyer of mutual confidence was summarily put to death, that the evil might go no further.

    Even the worst enemies of the Indian, those who accuse him of treachery, blood-thirstiness, cruelty, and lust, have not denied his courage but in their minds it is a courage is ignorant, brutal, and fantastic. His own conception of bravery makes of it a high moral virtue, for to him it consists not so much in aggressive self-assertion as in absolute self-control. The truly brave man, we contend, yields neither to fear nor anger, desire nor agony; he is at all times master of himself; his courage rises to the heights of chivalry, patriotism, and real heroism.

    “Let neither cold, hunger, nor pain, nor the fear of them, neither the bristling teeth of danger nor the very jaws of death itself, prevent you from doing a good deed,” said an old chief to a scout who was about to seek the buffalo in midwinter for the relief of a starving people. This was his childlike conception of courage.


    V. THE UNWRITTEN SCRIPTURES

    A Living Book. The Sioux Story of Creation. The First Battle. Another Version of the Flood. Our Animal Ancestry.

    A MISSIONARY once undertook to instruct a group of Indians in the truths of his holy religion. He told them of the creation of the earth in six days, and of the fall of our first parents by eating an apple.

    The courteous savages listened attentively, and after thanking him, one related in his turn a very ancient tradition concerning the origin of the maize. But the missionary plainly showed his disgust and disbelief, indignantly saying: — “What I delivered to you were sacred truths, but this that you tell me is mere fable and falsehood!”

    “My brother,” gravely replied the offended Indian, “it seems that you have not been well grounded in the rules of civility. You saw that we, who practice these rules, believed your stories; why, then, do you refuse to credit ours?”

    Every religion has its Holy Book, and ours was a mingling of history, poetry, and prophecy, of precept and folk-lore, even such as the modern reader finds within the covers of his Bible. This Bible of ours was our whole literature, a living Book, sowed as precious seed by our wisest sages, and springing anew in the wondering eyes and upon the innocent lips of little children. Upon its hoary wisdom of proverb and fable, its mystic and legendary lore thus sacredly preserved and transmitted from father to son, was based in large part our customs and philosophy.

    Naturally magnanimous and open-minded, the red man prefers to believe that the Spirit of God is not breathed into man alone, but that the whole created universe is a sharer in the immortal perfection of its Maker. His imaginative and poetic mind, like that of the Greek, assigns to every mountain, tree, and spring its spirit, nymph, or divinity either beneficent or mischievous. The heroes and demigods of Indian tradition reflect the characteristic trend of his thought, and his attribution of personality and will to the elements, the sun and stars, and all animate or inanimate nature.

    In the Sioux story of creation, the great Mysterious One is not brought directly upon the scene or conceived in anthropomorphic fashion, but remains sublimely in the background. The Sun and the Earth, representing the male and female principles, are the main elements in his creation, the other planets being subsidiary.

    The enkindling warmth of the Sun entered into the bosom of our mother, the Earth, and forthwith she conceived and brought forth life, both vegetable and animal.

    Finally there appeared mysteriously Ish-na-e-cha-ge, the “First-Born,” a being in the likeness of man, yet more than man, who roamed solitary among the animal people and understood their ways and their language. They beheld him with wonder and awe, for they could do nothing without his knowledge. He had pitched his tent in the centre of the land, and there was no spot impossible for him to penetrate.

    At last, like Adam, the “First-Born” of the Sioux became weary of living alone, and formed for himself a companion — not a mate, but a brother — not out of a rib from his side, but from a splinter which he drew from his great toe! This was the Little Boy Man, who was not created full-grown, but as an innocent child, trusting and helpless. His Elder Brother was his teacher throughout every stage of human progress from infancy to manhood, and it is to the rules which he laid down, and his counsels to the Little Boy Man, that we trace many of our most deep-rooted beliefs and most sacred customs.

    Foremost among the animal people was Unk-to-mee, the Spider, the original trouble-maker, who noted keenly the growth of the boy in wit and ingenuity, and presently advised the animals to make an end of him; “for,” said he, “if you do not, some day he will be the master of us all!” But they all loved the Little Boy Man because he was so friendly and so playful. Only the monsters of the deep sea listened, and presently took his life, hiding his body in the bottom of the sea. Nevertheless, by the magic power of the First-Born, the body was recovered and was given life again in the sacred vapor-bath, as described in a former chapter.

    Once more our first ancestor roamed happily among the animal people, who were in those days a powerful nation. He learned their ways and their language — for they had a common tongue in those days; learned to sing like the birds, to swim like the fishes, and to climb sure-footed over rocks like the mountain sheep. Notwithstanding that he was their good comrade and did them no harm, Unk-to-mee once more sowed dissension among the animals, and messages were sent into all quarters of the earth, sea, and air, that all the tribes might unite to declare war upon the solitary man who was destined to become their master.

    After a time the young man discovered the plot, and came home very sorrowful. He loved his animal friends, and was grieved that they should combine against him. Besides, he was naked and unarmed. But his Elder Brother armed him with a bow and flint-headed arrows, a stone war-club and a spear. He likewise tossed a pebble four times into the air, and each time it became a cliff or wall of rock about the teepee.

    “Now,” said he, “it is time to fight and to assert your supremacy, for it is they who have brought the trouble upon you, and not you upon them!”

    Night and day the Little Boy Man remained upon the watch for his enemies from the top of the wall, and at last he beheld the prairies black with buffalo herds, and the elk gathering upon the edges of the forest. Bears and wolves were closing in from all directions, and now from the sky the Thunder gave his fearful war-whoop, answered by the wolf’s long howl.

    The badgers and other burrowers began at once to undermine his rocky fortress, while the climbers undertook to scale its perpendicular walls.

    Then for the first time on earth the bow was strung, and hundreds of flint-headed arrows found their mark in the bodies of the animals, while each time that the Boy Man swung his stone war-club, his enemies fell in countless numbers.

    Finally the insects, the little people of the air, attacked him in a body, filling his eyes and ears, and tormenting him with their poisoned spears, so that he was in despair. He called for help upon his Elder Brother, who ordered him to strike the rocks with his stone war-club. As soon as he had done so, sparks of fire flew upon the dry grass of the prairie and it burst into flame. A mighty smoke ascended, which drove away the teasing swarms of the insect people, while the flames terrified and scattered the others.

    This was the first dividing of the trail between man and the animal people, and when the animals had sued for peace, the treaty provided that they must ever after furnish man with flesh for his food and skins for clothing, though not without effort and danger on his part. The little insects refused to make any concession, and have ever since been the tormentors of man; however, the birds of the air declared that they would punish them for their obstinacy, and this they continue to do unto this day.

    Our people have always claimed that the stone arrows which are found so generally throughout the country are the ones that the first man used in his battle with the animals. It is not recorded in our traditions, much less is it within the memory of our old men, that we have ever made or used similar arrow-heads. Some have tried to make use of them for shooting fish under water, but with little success, and they are absolutely useless with the Indian bow which was in use when America was discovered. It is possible that they were made by some pre-historic race who used much longer and stronger bows, and who were workers in stone, which our people were not. Their stone implements were merely natural boulders or flint chips, fitted with handles of raw-hide or wood, except the pipes, which were carved from a species of stone which is soft when first quarried, and therefore easily worked with the most primitive tools. Practically all the flint arrowheads that we see in museums and elsewhere were picked up or ploughed up, while some have been dishonestly sold by trafficking Indians and others, embedded in trees and bones.

    We had neither devil nor hell in our religion until the white man brought them to us, yet Unk-to-mee, the Spider, was doubtless akin to that old Serpent who tempted mother Eve. He is always characterized as tricky, treacherous, and at the same time affable and charming, being not without the gifts of wit, prophecy, and eloquence. He is an adroit magician, able to assume almost any form at will, and impervious to any amount of ridicule and insult. Here we have, it appears, the elements of the story in Genesis; the primal Eden, the tempter in animal form, and the bringing of sorrow and death upon earth through the elemental sins of envy and jealousy.

    The warning conveyed in the story of Unk-to-mee was ever used with success by Indian parents, and especially grandparents, in the instruction of their children. Ish-na-e-cha-ge, on the other hand, was a demigod and mysterious teacher, whose function it was to initiate the first man into his tasks and pleasures here on earth.

    After the battle with the animals, there followed a battle with the elements, which in some measure parallels the Old Testament story of the flood. In this case, the purpose seems to have been to destroy the wicked animal people, who were too many and too strong for the lone man.

    The legend tells us that when fall came, the First-Born advised his younger brother to make for himself a warm tent of buffalo skins, and to store up much food. No sooner had he done this than it began to snow, and the snow fell steadily during many moons. The Little Boy Man made for himself snow-shoes, and was thus enabled to hunt easily, while the animals fled from him with difficulty. Finally wolves, foxes, and ravens came to his door to beg for food, and he helped them, but many of the fiercer wild animals died of cold and starvation.

    One day, when the hungry ones appeared, the snow was higher than the tops of the teepee poles, but the Little Boy Man’s fire kept a hole open and clear. Down this hole they peered, and lo! the man had rubbed ashes on his face by the advice of his Elder Brother, and they both lay silent and motionless on either side of the fire.

    Then the fox barked and the raven cawed his signal to the wandering tribes, and they all rejoiced and said: “Now they are both dying or dead, and we shall have no more trouble!” But the sun appeared, and a warm wind melted the snow-banks, so that the land was full of water. The young man and his Teacher made a birch-bark canoe, which floated upon the surface of the flood, while of the animals there were saved only a few, who had found a foothold upon the highest peaks.

    The youth had now passed triumphantly through the various ordeals of his manhood. One day his Elder Brother spoke to him and said: “You have now conquered the animal people, and withstood the force of the elements. You have subdued the earth to your will, and still you are alone! It is time to go forth and find a woman whom you can love, and by whose help you may reproduce your kind.”

    “But how am I to do this?” replied the first man, who was only an inexperienced boy. “I am here alone, as you say, and I know not where to find a woman or a mate!”

    “Go forth and seek her,” replied the Great Teacher; and forthwith the youth set out on his wanderings in search of a wife. He had no idea how to make love, so that the first courtship was done by the pretty and coquettish maidens of the Bird, Beaver, and Bear tribes. There are some touching and whimsical love stories which the rich imagination of the Indian has woven into this old legend.

    It is said, for example, that at his first camp he had built for himself a lodge of green boughs in the midst of the forest, and that there his reverie was interrupted by a voice from the wilderness — a voice that was irresistibly and profoundly sweet. In some mysterious way, the soul of the young man was touched as it had never been before, for this call of exquisite tenderness and allurement was the voice of the eternal woman!

    Presently a charming little girl stood timidly at the door of his pine-bough wigwam. She was modestly dressed in gray, with a touch of jet about her pretty face, and she carried a basket of wild cherries which she shyly offered to the young man. So the rover was subdued, and love turned loose upon the world to upbuild and to destroy! When at last she left him, he peeped through the door after her, but saw only a robin, with head turned archly to one side, fluttering away among the trees.

    His next camp was beside a clear, running stream, where a plump and industrious maid was busily at work chopping wood. He fell promptly in love with her also, and for some time they lived together in her cosy house by the waterside. After their boy was born, the wanderer wished very much to go back to his Elder Brother and to show him his wife and child. But the beaver-woman refused to go, so at last he went alone for a short visit. When he returned, there was only a trickle of water beside the broken dam, the beautiful home was left desolate, and wife and child were gone forever!

    The deserted husband sat alone upon the bank, sleepless and faint with grief, until he was consoled by a comely young woman in glossy black, who took compassion upon his distress and soothed him with food and loving attentions. This was the bear-woman, from whom again he was afterward separated by some mishap. The story goes that he had children by each of his many wives, some of whom resembled their father, and these became the ancestors of the human race, while those who bore the characteristics of their mother returned to her clan. It is also said that such as were abnormal or monstrous in form were forbidden to reproduce their kind, and all love and mating between man and the animal creation was from that time forth strictly prohibited. There are some curious traditions of young men and maidens who transgressed this law unknowingly, being seduced and deceived by a magnificent buck deer, perhaps, or a graceful doe, and whose fall was punished with death.

    The animal totems so general among the tribes were said to have descended to them from their great-grandmother’s clan, and the legend was often quoted in support of our close friendship with the animal people. I have sometimes wondered why the scientific doctrine of man’s descent has not in the same way apparently increased the white man’s respect for these our humbler kin.

    Of the many later heroes or Hiawathas who appear in this voluminous unwritten book of ours, each introduced an epoch in the long story of man and his environment. There is, for example, the Avenger of the Innocent, who sprang from a clot of blood; the ragged little boy who won fame and a wife by shooting the Red Eagle of fateful omen; and the Star Boy, who was the off-spring of a mortal maiden and a Star.

    It was this last who fought for man against his strongest enemies, such as Wazeeyah, the Cold or North-Wind. There was a desperate battle between these two, in which first one had the advantage and then the other, until both were exhausted and declared a truce. While he rested, Star Boy continued to fan himself with his great fan of eagle feathers, and the snow melted so fast that North-Wind was forced to arrange a treaty of peace, by which he was only to control one half the year. So it was that the orderly march of the seasons was established, and every year Star Boy with his fan of eagle feathers sets in motion the warm winds that usher in the spring.


    VI. ON THE BORDER-LAND OF SPIRITS

    Death and Funeral Customs. The Sacred Lock of Hair. Reincarnation and the Converse of Spirits. Occult and Psychic Powers. The Gift of Prophecy.

    THE attitude of the Indian toward death, the test and background of life, is entirely consistent with his character and philosophy. Death has no terrors for him; he meets it with simplicity and perfect calm, seeking only an honorable end as his last gift to his family and descendants. Therefore, he courts death in battle; on the other hand, he would regard it as disgraceful to be killed in a private quarrel. If one be dying at home, it is customary to carry his bed out of doors as the end approaches, that his spirit may pass under the open sky.

    Next to this, the matter that concerns him most is the parting with his dear ones, especially if he have any little children who must be left behind to suffer want. His family affections are strong, and he grieves intensely for the lost, even though he has unbounded faith in a spiritual companionship.

    The outward signs of mourning for the dead are far more spontaneous and convincing than is the correct and well-ordered black of civilization men and women among us loosen their hair and cut it according to the degree of relationship or of devotion. Consistent with the idea of sacrificing all personal beauty and adornment, they trim off likewise from the dress its fringes and ornaments, perhaps cut it short, or cut the robe or blanket in two. The men blacken their faces, and widows or bereaved parents sometimes gash their arms and legs till they are covered with blood. Giving themselves up wholly to their grief, they are no longer concerned about any earthly possession, and often give away all that they have to the first comers, even to their beds and their home. Finally, the wailing for the dead is continued night and day to the point of utter voicelessness; a musical, weird, and heart-piercing sound, which has been compared to the, “keening” of the Celtic mourner.

    The old-time burial of the Plains Indians was upon a scaffold of poles, or a platform among the boughs of a tree — their only means of placing the body out of reach of wild beasts, as they had no implements with which to dig a suitable grave. It was prepared by dressing in the finest clothes, together with some personal possessions and ornaments, wrapped in several robes, and finally in a secure covering of raw-hide. As a special mark of respect, the body of a young woman or a warrior was sometimes laid out in state in a new teepee, with the usual household articles and even with a dish of food left beside it, not that they supposed the spirit could use the implements or eat the food but merely as a last tribute. Then the whole people would break camp and depart to a distance, leaving the dead alone in an honorable solitude.

    There was no prescribed ceremony of burial, though the body was carried out with more or less solemnity by selected young men, and sometimes noted warriors were the pall-bearers of a man of distinction. It was usual to choose a prominent with a commanding outlook for the last resting-place of our dead. If a man were slain in battle, it was an old custom to place his body against a tree or rock in a sitting position, always facing the enemy, to indicate his undaunted defiance and bravery, even in death.

    I recall a touching custom among us, which was designed to keep the memory of the departed near and warm in the bereaved household. A lock of hair of the beloved dead was wrapped in pretty clothing, such as it was supposed that he or she would like to wear if living. This “spirit bundle,” as it was called, was suspended from a tripod, and occupied a certain place in the lodge which was the place of honor. At every meal time, a dish of food was placed under it, and some person of the same sex and age as the one who was gone must afterward be invited in to partake of the food. At the end of a year from the time of death, the relatives made a public feast and gave away the clothing and other gifts, while the lock of hair was interred with appropriate ceremonies.

    Certainly the Indian never doubted the immortal nature of the spirit or soul of man, but neither did he care to speculate upon its probable state or condition in a future life. The idea of a “happy hunting-ground” is modern and probably borrowed, or invented by the white man. The primitive Indian was content to believe that the spirit which the “Great Mystery” breathed into man returns to Him who gave it, and that after it is freed from the body, it is everywhere and pervades all nature, yet often lingers near the grave or “spirit bundle” for the consolation of friends, and is able to hear prayers. So much of reverence was due the disembodied spirit, that it was not customary with us even to name the dead aloud.

    It is well known that the American Indian had somehow developed occult power, and although in the latter days there have been many impostors, and, allowing for the vanity and weakness of human nature, it is fair to assume that there must have been some even in the old days, yet there are well-attested instances of remarkable prophecies and other mystic practice.

    A Sioux prophet predicted the coming of the white man fully fifty years before the event, and even described accurately his garments and weapons. Before the steamboat was invented, another prophet of our race described the “Fire Boat” that would swim upon their mighty river, the Mississippi, and the date of this prophecy is attested by the term used, which is long since obsolete. No doubt, many predictions have been colored to suit the new age, and unquestionably false prophets, fakirs, and conjurers have become the pest of the tribes during the transition period. Nevertheless, even during this period there was here and there a man of the old type who was implicitly believed in to the last.

    Notable among these was Ta-chank-pee Ho-tank-a, or His War Club Speaks Loud, who foretold a year in advance the details of a great war-party against the Ojibways. There were to be seven battles, all successful except the last, in which the Sioux were to be taken at a disadvantage and suffer crushing defeat. This was carried out to the letter. Our people surprised and slew many of the Ojibways in their villages, but in turn were followed and cunningly led into an ambush whence but few came out alive. This was only one of his remarkable prophecies.

    Another famous “medicine-man” was born on the Rum River about one hundred and fifty years ago, and lived to be over a century old. He was born during a desperate battle with the Ojibways, at a moment when, as it seemed, the band of Sioux engaged were to be annihilated. Therefore the child’s grandmother exclaimed: “Since we are all to perish, let him die a warrior’s death in the field!” and she placed his cradle under fire, near the spot where his uncle and grandfathers were fighting, for he had no father. But when an old man discovered the new-born child, he commanded the women to take care of him, “for,” said he, “we know not how precious the strength of even one warrior may some day become to his nation!”

    This child lived to become great among us, as was intimated to the superstitious by the circumstances of his birth. At the age of about seventy-five years, he saved his band from utter destruction at the hands of their ancestral enemies, by suddenly giving warning received in a dream of the approach of a large war-party. The men immediately sent out scouts, and felled trees for a stockade, barely in time to meet and repel the predicted attack. Five years later, he repeated the service, and again saved his people from awful slaughter. There was no confusion of figures or omens, as with lesser medicine-men, but in every incident that is told of him his interpretation of the sign, whatever it was, proved singularly correct.

    The father of Little Crow, the chief who led the “Minnesota massacre” of 1862, was another prophet of some note. One of his characteristic prophecies was made only a few years before he died, when he had declared that, although already an old man, he would go once more upon the war-path. At the final war-feast, he declared that three of the enemy would be slain, but he showed great distress and reluctance in foretelling that he would lose two of his own men. Three of the Ojibways were indeed slain as he had said, but in the battle the old war prophet lost both of his two sons.

    There are many trustworthy men, and men of Christian faith, to vouch for these and similar events occurring foretold. I cannot pretend to explain them, but I know that our people possessed remarkable powers of concentration and abstraction. I sometimes fancy that such nearness to nature as I have described keeps the spirit sensitive to impressions not commonly felt, and in touch with the unseen powers. Some of us seemed to have a peculiar intuition for the locality of a grave, which they explained by saying they had received a communication from the spirit of the departed. My own grandmother was one of these, and as far back as I can remember, when camping in a strange country, my brother and I would search for and find human bones at the spot she had indicated to us as an ancient burial-place or the spot where a lone warrior had fallen. Of course, the outward signs of burial had been long since obliterated.

    The Scotch would certainly have declared that she had the “second sight,” for she had other remarkable premonitions or intuitions within my own recollection. I have heard her speak of a peculiar sensation in the breast, by which, as she said, she was advised of anything of importance concerning her absent children. Other native women have claimed a similar monitor, but I never heard of one who could interpret with such accuracy. We were once camping on Lake Manitoba we received news that my uncle and his family had been murdered several weeks before, at a fort some two hundred miles distant. While all our clan were wailing mourning their loss, my grandmother calmly bade them cease, saying that her son was approaching that they would see him shortly. Although we had no other reason to doubt the ill tidings, it is a fact that my uncle came into camp two days after his reported death.

    At another time, when I was fourteen years old, we had just left Fort Ellis on the Assiniboine River, and my youngest uncle had selected a fine spot for our night camp. It was already after sundown, but my grandmother became unaccountably nervous, and positively refused to pitch her tent. So we reluctantly went on down the river, and camped after dark at a secluded place. The next day we learned that a family who were following close behind had stopped at the place first selected by my uncle, but were surprised in the night by a roving war-party, and massacred to a man. This incident made a great impression upon our people.

    Many of the Indians believed that one may be born more than once, and there were some who claimed to have full knowledge of a former incarnation. There were also those who held converse with a “twin spirit,” who had been born into another tribe or race. There was a well-known Sioux war-prophet who lived in the middle of the last century, so that he is still remembered by the old men of his band. After he had reached middle age, he declared that he had a spirit brother among the Ojibways, the ancestral enemies of the Sioux. He even named the band to which his brother belonged, and said that he also was a war-prophet among his people.

    Upon one of their hunts along the border between the two tribes, the Sioux leader one evening called his warriors together, and solemnly declared to them that they were about to meet a like band of Ojibway hunters, led by his spirit twin. Since this was to be their first meeting since they were born as strangers, he earnestly begged the young men to resist the temptation to join battle with their tribal foes.

    “You will know him at once,” the prophet said to them, “for he will not only look like me in face and form, but he will display the same totem, and even sing my war songs!”

    They sent out scouts, who soon returned with news of the approaching party. Then the leading men started with their peace-pipe for the Ojibway camp, and when they were near at hand they fired three distinct volleys, a signal of their desire for a peaceful meeting.

    The response came in like manner, and they entered the camp, with the peace-pipe in the hands of the prophet.

    Lo, the stranger prophet advanced to meet them, and the people were greatly struck with the resemblance between the two men, who met and embraced one another with unusual fervor.

    It was quickly agreed by both parties that they should camp together for several days, and one evening the Sioux made a “warriors’ feast” to which they invited many of the Ojibways. The prophet asked his twin brother to sing one of his sacred songs, and behold! it was the very song that he himself was wont to sing. This proved to the warriors beyond doubt or cavil the claims of their seer.

    Such are the beliefs in which I was reared — the secret ideals which have nourished in the American Indian a unique character among the peoples of the earth. Its simplicity, its reverence, its bravery and uprightness must be left to make their own appeal to the American of to-day, who is the inheritor of our homes, our names, and our traditions. Since there is nothing left us but remembrance, at least let that remembrance be just!


     

  • The Path on the Rainbow

    The Path on the Rainbow


    The Path on the Rainbow:

    An Anthology of Songs and Chants from the Indians of North America

    Edited by George W. Cronyn

    New York: Boni and Liveright, Inc.

    [1918]


    This anthology of Native American poetry, song and ritual, presents texts from a wide range of culture areas. The translations are largely based on work by anthropologists, and all reflect genuine Native American lore. These poems come from a place in which magic, art and ritual are indistinguishable. They reflect an archaic consciousness which comes close to the Homeric or Indian epics in which gods walk the earth, magic is alive, and animals are just as human as you or me. To read these texts is to be absorbed back into that consciousness.–J.B. Hare


    p. vii

    CONTENTS

    Early Moon Translated by Carl Sandburg xi
    Introduction Mary Austin xiii

    SONGS FROM THE EASTERN WOODLANDS

     
    Abanaki Songs Translated by John Reade 3
    Vengeance Song (Micmac) Translated by Silas T. Rand 5
    Iroquois Ritual Translated by Harriet Maxwell Converse 6
    Fire-Fly Song (Ojibwa) Translated by H. H. Schoolcraft 10
    Calling-One’s-Own (Ojibwa) Translated by Charles Fenno Hoffman 10
    Ojibwa War Songs Translated by H. H. Schoolcraft 11
    Two Winnebago Songs Translated by Natalie Curtis Burlin 12
    Sacred Midé Songs (Ojibwa) Translated by W. J. Hoffman 13
    Songs of the Chippewa Translated by Frances Densmore 13
    Memorial Ode (Iroquois) Translated by Mary Austin 26

    SONGS FROM THE SOUTHEAST

     
    The Wallum Olum (Delaware) Translated by Prof. D. G. Brinton 31
    Sacred Formulas of the Cherokees Translated by James Mooney 33

    SONGS FROM THE GREAT PLAINS

     
    Hunting Songs (Dakota) Translated by Stephen Return Riggs 41
    The Fashioning of the Children (Osage) Translated by J. Owen Dorsey 41
    p. viii    
    Ritual Chants of the Omaha Translated by Alice Fletcher 46
    Songs of the Ghost-Dance Religion (Arapaho-Cheyenne-Comanche-Paiute-Sioux-Kiowa-Caddo) Translated by James Mooney 51

    SONGS FROM THE SOUTHWEST

     
    Viracocha (Ancient Inca) Translated by Garcilasso de la Vega 61
    War Songs (Zuñi) Translated by Matilda Coxe Stevenson 61
    Invocations for Rain (Sia) Translated by Matilda Coxe Stevenson 62
    Magpie Song (Navajo)   66
    Songs in the Garden of the House God (Navajo) Translated by Washington Matthews 66
    The Mountain Chant of the Navajo Translated by Washington Matthews 67
    The Town Crier Calls at Dawn (Pueblo) Translated by J. W. Fewkes 81
    Song of the Horse (Navajo) Translated by Natalie Curtis Burlin 82
    Song of the Blue-Corn Dance (Zuñi) Translated by Natalie Curtis Burlin 82
    Songs of the Pima Translated by Frank Russell 83
    Song of the Earth (Navajo) Translated by Natalie Curtis Burlin 118
    Hunting Song (Navajo) Translated by Natalie Curtis Burlin 120
    Song of the Rain Chant (Navajo) Translated by Natalie Curtis Burlin 121
    Song from the Mountain Chant (Navajo) Translated by Natalie Curtis Burlin 122
    Corn-Grinding Song (Zuni) Translated by Natalie Curtis Burlin 123
    Korosta Katzina Song (Hopi) Translated by Natalie Curtis Burlin 124
    He-Hea Katzina Song (Hopi) Translated by Natalie Curtis Burlin 125
    p. ix    

    SONGS FROM CALIFORNIA

     
    Songs of Spirits (Wintu) Translated by Jeremiah Curtin 129
    Songs of Kumastamxo (Yuma) Translated by John Peabody Harrington 130

    SONGS FROM THE NORTHWEST COAST

     
    Prayers of the Tsimshian Translated by Prof. Franz Boas 135
    Three Songs from the Haida Translated by Constance Lindsay Skinner 136
    Bear Song (Haida) Translated by John R. Swanton 137
    Haida Cradle Songs Translated by John R. Swanton 138
    Bilqula Death Song Translated by Constance Lindsay Skinner 143
    Songs of the Tlingit Translated by John R. Swanton 143
    Spell Song (Kwakiutl) Translated by Prof. Franz Boas 154
    Chinook Songs Translated by Prof. Franz Boas 154

    SONGS FROM THE FAR NORTH

     
    Songs for the Great Feast to the Dead Translated by Edward W. Nelson 159
    Eskimo Songs Translated by Prof. Franz Boas 161
    Sednor and The Fulmar (Eskimo Ballad) Translated by Prof. Franz Boas 162

    INTERPRETATIONS
    CONSTANCE LINDSAY SKINNER

     
    Summer Dawn   167
    Song of the Search   170
    Song of Whip-Plaiting   171
    Song of the Young Mother   172
    Song of Basket-Weaving   175
    The Change-Song   176
    Song of the Full Catch   178
    Spring to the Earth-Witch   178
    Chief Capilano Greets His Namesake at Dawn   180
    The Wild Woman’s Lullaby   182
    Indian Lover’s Hymn   183
    p. x    

    MARY AUSTIN

     
    The Song of the Hills (Yokut)   184
    Neither Spirit nor Bird (Shoshone)   185
    Prayer to the Mountain Spirit (Navajo)   186
    Song for the Passing of Beautiful Women (Paiute)   187
    Song of a Passionate Lover (Yokut)   188
    The Heart’s Friend (Shoshone)   188
    A Song in Time of Depression (Paiute)   189

    FRANK GORDON

     
    Along the South Star Trail   190
    Sa-a Naraï   193
    Earth-Mother   196
    Feast of Wolves   198
    Lone-Dog Unto the Delawares   199

    ALICE CORBIN HENDERSON

     
    Listening   200
    Buffalo Dance   200
    Where the Fight Was   201
    The Wind   201
    Courtship   202
    Parting   202

    PAULINE JOHNSON

     
    The Lost Lagoon (Tekashionweke)   202
    The Song my Paddle Sings (Tekashionweke)   203

    CONSTANCE LINDSAY SKINNER

     
    Plem-Salia-Kwi (Autumn Dawn)   205

    SONGS FROM THE HAKO

     
    (A Pawnee Ceremony) Translated by Alice Fletcher

    p. xi

    EARLY MOON

    The baby moon, a canoe, a silver papoose canoe, sails and sails in the Indian West.

    A ring of silver foxes, a mist of silver foxes, sit and sit around the Indian moon.

    One yellow star for a runner, and rows of blue stars for more runners, keep a line of watchers.

    O foxes, baby moon, runners, you are the panel of memory fire-white writing tonight of the Red Man’s dreams.

    Who squats, legs crossed, and arms folded, matching its look against the moon-face, the star-faces, of the West?

    Who are the Mississippi Valley ghosts, of copper foreheads, riding wiry ponies in the night?—no bridles, love arms on the pony necks, riding in the night, a long old trail?

    Why do they always come back when the silver foxes sit around the early moon, a silver papoose, in the Indian West?


    p. xiii

    INTRODUCTION

    The poetic faculty is, of all man’s modes, the most responsive to natural environment, the most sensitive and the truest record of his reactions to its skyey influences, its floods, forests, morning colors. It is the first to register the rise of his spirits to the stimulus of new national ideals. If this were not so there would be no such thing as nationality in art, and it is only by establishing some continuity with the earliest instances of such reaction that we can be at all sure that American poetic genius has struck its native note. Therefore it becomes appropriate and important that this collection of American Indian verse should be brought to public notice at a time when the whole instinctive movement of the American people is for a deeper footing in their native soil. It is the certificate of our adoption, that the young genius of our time should strike all unconsciously on this ancient track to the High Places.

    Poetic art in America, at the time it began to be overlaid by European culture, had reached a mark close to that of the Greeks at the beginning of the Homeric era. The lyric was well developed, the epic was nascent, and the drama was still in the Satyris stage of development, a rude dance ritual about an altar or a sacrificial fire. Neither poetry nor drama were yet divorced from singing, and all art was but half-born out of the Great Mystery. Magic was sung, and songs had magic power. Both were accompanied by appropriate bodily movement, so that an Indian will say indifferently, I cannot sing that dance, or I cannot dance that song. Words, melody and movement were as much mixed as the water of a river with its own ripples and its rate of flowing. Hum a few bars of a plainsman’s familiar song, and he will

    p. xiv

    say, puzzled, “It ought to be a war song,” but without the words he will scarcely identify it. Words may become obsolete so that the song is untranslatable, but so long as enough of it remains to hold together the primary emotional impulse out of which it sprang, the Indian finds it worthy to be sung. He is, indeed, of the opinion that “White man’s songs, they talk too much.”

    This partly explains why most Indian songs are songs for occasions. The rest of the explanation lies in the fact that songs have magic power. Tiráwa, Wokonda, The Friend of the Soul of Man, is in everything; in the field we plant, the stone we grind with, the bear we kill. By singing, the soul of the singer is put in harmony with the essential Essence of Things. There are songs for every possible adventure of tribal life; songs for setting out on a journey, a song for the first sight of your destination, and a song to be sung by your wife for your safe return. Many of these songs occur detached from everything but the occasion from which they sprang, such as the women’s grinding song, measured to the plump, plump! of the mealing stone, or the Paddle Song which follows the swift rhythm of the stroke. Others, less descriptive and retaining always something of a sacred character, occur originally as numbers in the song sequences by which are celebrated the tribal Mysteries.

    Back of every Indian ceremony lies a story, the high moments of which are caught up in song, while the burden of the narrative is carried by symbolic rite and dance. The unequal social development of contemporaneous tribes affords examples from every phase of structural development from the elemental dance punctuated by singing exclamations to the Mountain Chant of the Zuñi in which the weight of the story has broken down the verse variants into strong simple forms capable of being carried in a single memory. Halfway between them is the ritual sequence of the Midéwan.

    The practical necessity of being preserved and handed on by word of mouth only, must be constantly borne in mind in considering the development of Indian verse forms.

    It operated to keep the poetry tied to its twin-born melody,

    p. xv

    which assisted memory, and was constantly at work modifying the native tendency to adjust the rhythm to every changing movement of the story. Ancient Chippeway singers kept ideographic birch bark memoranda of their songs, and wampum belts commemorated the events that gave use to them, but the songs themselves came down from their ancient sources hundreds of years in the stream of human memory shaped by its limitations.

    From the Zuñi Creation Cycle with its sustained narrative style to the Homeric Epic is but one poetic bound, the space between them, represented in old world literature by the Norse Sagas and the Kalevala, indicated but not filled, in America, by prose relations. It is probable that if we had anything like adequate records of the literature of vanished tribes, this pre-Homeric period would show notable examples of epic stuff. Nobody really knows how the Walam Olum or the Creek Migration Myths were recited. They embodied whole epochs of tribal history, to which the known literary remains were merely the mnemonic key, a tally of significant items. In every tribe are floating songs which appear to be fragments from a story sequence the key of which has been lost, and it is not unlikely that records like the Red Score would have owned complete, if detached, narratives of the historic events so slightly indicated, some of which may yet yield themselves to the patient researcher.

    For the casual reader more interest attaches to the personal songs, the lullabies, love songs, most of all the man’s own song which he makes of his great moment. This is a peculiar personal possession. No one may sing it without his permission. He may bestow it on a friend, or bequeath it to the tribe on his death, but it is also possible that he may die without having sung it to anyone but his god.

    On one occasion in the high Sierras I observed my Indian packer going apart at a certain hour each day to shuffle rhythmically with his feet and croon to himself. To my inquiry he said it was a song which he had made, to be sung by himself and his wife when they were apart from one another.

    p. xvi

    It had no words; it was just a song. Wherever they were they turned each in the direction he supposed the other to be, when the sun was a bow-shot above the edge of the heavens, and sang together. This is the sort of incident which gives the true value of song in aboriginal life. It is not the words which are potent, but the states of mind evoked by singing, states which the simple savage conceived as being supernally good for him. He evoked them therefore on all his most personal occasions. Poetry is the Path on the Rainbow by which the soul climbs; it lays hold on the Friend of the Soul of Man. Such exalted states are held to be protective and curative. Medicine men sing for their patients, and, in times of war, wives gather around the Chief’s woman and sing for the success of their warriors.

    “Calling on Zeus by the names of Victory” as Euripides puts it.

    It is this inherent power of poetry to raise the psychic plane above the accidents of being, which gives meaning to the custom of the Death Song. As he sees his moment approaching, the Indian throws himself, by some profound instinct of self-preservation, into the highest frame of mind attainable. When men in battle broke into the death song, they had committed themselves to the last desperate adventure. Dying of enfeebling sickness, their friends came and sang around them. One such I heard, the death song of a Yokut Song Maker. It was very simple:

     

    “All my life
    I have been seeking,
    Seeking!”

     

    [paragraph continues]What more than this have the schools taught us!

    Of Indian meters there has been no competent study made. The whole problem of form is inextricably complicated with melody and movement. The necessity of making his verse conform to a dance, probably accounts for the liberal use of meaningless syllables. To our ear no specific forms seem indicated, yet that the Indians recognize a certain correspondence between

    p. xvii

    form and meaning is certain. They will readily classify songs of other tribes in unknown tongues into songs of love or war or magic. The genius of the tribal language is a determining factor. No clumsiness of translation can quite disguise the—from our point of view—superior singableness of Chippeway verse. In general, poetry of forest dwellers is more lyric than the songs of mountain and mesa. An inquiry which I once made into the psychology of the Indian sign language with a view to discovering a possible relation between it and Greek manual gesture as displayed in ancient graphic art, led to the conclusion that Indian rhythms arise rather in the centre of self-preservation than of self-consciousness. Which is only another way of saying that poetry is valued primarily by the aboriginal for the reaction it produces within himself rather than for any effect he is able to produce on others by means of it. This is true even of that class of songs which originates wholly in the desire to affect the fortunes or well being of others, songs of healing and magic formulae.

    The first stage of Indian magic is the rise of the singer on his own song to a plane of power; only while he is in this plane is he able to bring the wish of his client to pass. It is a natural process of deterioration which leads to the song being thought of as having potency in itself.

    Magic songs can generally be recognized by the form of affirmation in which they are cast, as in the Winnebago Love Song, which is not really a song of love, but a song to secure success in love,

    Whosoe’r I look upon
    He becomes love crazed.

    or the Cherokee formula to insure the constancy of the beloved, and the Micmac vengeance song

    Death I make,
    Singing

    p. xviii

    Among the Navajo the magic effect is made certain by the fourfold repetition of the affirming phrase, four being a sacred number.

    These are all items which have to be taken into account in interpreting American Indian poetry. It is in the very nature of primitive verse that it should require interpretation, even among the audiences for whom it is originally intended. For verse is to the Red singer but a shorthand note to his emotions, a sentence or two, a phrase out of the heart of the situation. It is the “inside song” alone which is important. Says the Medicine Man, explaining these matters, “You see Injun man singin’ an’ cryin’ while he sing. It ain’t what he singin’ make him cry; iss what the song make him think, thass what he cryin’ about.”

    This inside song may be a fleeting instant of revelation, or a very long story… as if one should try in the Zuñi fashion to compress the whole Christian myth into one bitter cry,

     

    My God! My God!
    Why hast Thou deserted me?

     

     

    Hi-ihiya, naiho-o,
    It is finished,
    In beauty it is finished
    Nai-ho-o!

     

    Whole cycles of tribal or personal experience can lie behind some such simple but absolute phrasing. It is this hidden beauty for which the interpreter must dig deep into aboriginal life.

    The Ghost Dance songs included in this collection are scarcely intelligible until the reader realizes that they are supposed to be the flashes of revelation brought from the dead in dreams, foretelling the approach of a spiritual revival.

    Thus it came to the Cheyenne:

     

    I bring the whirlwind
    That you may know one another

     

     

    We shall live again!

     

    p. xix

    To the Piaute also

     

    Fog, fog,
    Lightning, lightning,
    Whirlwind, whirlwind.

     

    and then

     

    The cottonwoods are growing tall
    They are growing tall and green.

     

    [paragraph continues]For to the Piaute from his flat Reservation on Walker River, the faint young green of the cottonwoods is the first sign of that new growth which follows after seasonal storms. Any adequate rendering of these songs would have to convey in native figures all this sense of immanent world-overturning and spiritual reëstablishment in the Oneness of God and the Brotherhood of man.

     

    (It is I who wear the Morning Star on my forehead…
    All that grows upon the earth is mine
    Says the Father.)

     

    [paragraph continues]Thus interpreted they would rank with the prophetic utterances of the herdsman of Tekoa. It is quite possible, indeed, that in time all these ghostly songs would have been detached from their obscure authors and ascribed to the Messiah of the Ghost Dance, who would have been reckoned among the major prophets.

    For such illuminating gleams that Indian poetry can throw on the genesis of inspired literature, its study would be worthwhile, even if without the renewal of our native stock of poetic forms and figures.

    It is probable that the best Indian poetry has been lost to us in the stamping out of superior tribes.

    This would be particularly the case in the south, where

    p. xx

    social development had reached a stage which only the pueblos and the Five Nations of western New York approached.

    Miss Convers has shown us in the fragments of Iroquois ritual something of what might still be recovered from the remnants of that race, but this single example from the forgotten tribe of Tenasa, on the shore of the Missi-sippu seems to me to overleap all time and space and touch the hidden source of Greek inspiration. It is a marriage song, the faithful translation of an unliterary explorer, Greek in its mode, and in a certain tender irony of mood, but with touches to which only a full knowledge of Indian thought can give their full value, for all of which I venture to give it the isolation of its native quality.

     

    Tiakens, thou buildest a house,
    Thou bringest a wife to live in it.

     

     

    Thou art married, Tiakens, thou art married,
    Thou wilt become famous, thy children wilt name thee among
    the elders.
    Think of Tiakens as an old man!

     

     

    By what name is thy bride known,
    Is she beautiful?
    Are her eyes soft as the light of the moon?
    Is she a strong woman?
    Didst thou understand her signs as she danced
    to thee?
    I know not whether thou lovest her,
    Tiakens,
    What saidst the old man, her father, when you asked for his
    pretty daughter?
    What betrothal gifts didst thou give her?

     

     

    Rejoice, Tiakens, be glad, be happy,
    Build thyself a happy home.
    This is the song of its building.

     

    p. xxi

    [paragraph continues]The single line which identifies the song of Tiakens as intrinsically American is that one which inquires:

    Didst thou understand her signs when she danced to thee? embodying as it does a very widespread aboriginal belief that in the dance and song, more than in any other medium, a maiden revealed the physical capacity and the power of sustained emotion which fitted her for marriage. Since when, and with what unhappy results, have we forgotten that creative emotion is a qualification for marriage! We do shallowly indeed when we dismiss the dance and song as mere millinery of courtship. They are the speech of the spirit identifying itself with cosmic forces. I do not know whether or not the Tenasa had the custom known on the Pacific Coast as the Dance of Marriageable Maidens, but I know that if you cut deeply into any Indian poem it yields that profound and palpitant humanism without which no literary art can endure.

    Failure to realize the living background of Indian art has led to singular misinterpretation, in a class of songs common to every tribe, and almost invariably translated as love songs by the novice. These are the songs of the Mystics, Songs of Seeking. They record the unavailing search of the soul for the Absolute, for touch of that Great Mystery which is the object of the Indian’s profoundest aspiration. Two such songs may be found in Frederick Burton’s collection of Ojibway music, done into rather sentimental love ditties, the “Lake’s Sheen” and the “Birch Bark Canoe,” though their character as religious songs was so plainly marked that Mr. Burton himself commented on the singularity of Indian sweethearts forever getting themselves lost and requiring to be sought. It is well to remember before attempting the interpretation of an Indian love song, that the great Mystics have always appropriated the intimate language of the heart for the soul’s quest. As will be seen from the examples which Mr. Cronyn has included in his collection, the work of interpreting our treasure of Indian verse has been but lightly begun. While some of these, notably Miss Corbin’s “Across the River” leave nothing to be desired of the spirit, form and content

    p. xxii

    of the original, many others have had frankly to sacrifice one of them.

    In my own interpretations I have been feeling rather for a full expression of Indian thought, than for lyrical quality.

    And in any case, mine is not a singing gift. All Indian verse is either sung or chanted, but the difficulty of fitting Indian rhythms to European music is only surpassed by the difficulty of getting Indian music arranged in European notation.

    The long divided Muses of poetry, music and dance must come together again for the absolute rendering. Enough cannot be said in praise of the work of Miss Fletcher, Natalie Curtis, Frank Cushing and Washington Mathews, to mention no others, for the clarity and sincerity of their literal translations. The interpreter’s work is all before him. I know of no task so salutory to the poet who would, first of all, put himself in touch with the resident genius of his own land.

    MARY AUSTIN


    p. 1 p. 2 p. 3

    SONGS FROM THE EASTERN WOODLANDS

    THE PARTED LOVERS

    ABANAKI

    I

    THE MAN SINGS

     

    My parents think they can separate me from the girl I love;
    We have vowed to love each other while we live.
    Their commands are vain: we shall see each other while the world lasts.
    Yes! let them say or do what they like; we shall see each other while the rocks stand.

     

    THE WOMAN SINGS

     

    Here I sit on this point, whence I can see the man that I love.
    Our people think that they can sever us; but I shall see him while the world lasts.
    Here shall I remain, in sight of the one I love.

     

    II

    THE GIRL DESERTED BY HER JEALOUS COMPANIONS SINGS

     

    Now I am left on this lonely island to die—
    No one to hear the sound of my voice.
    Who will bury me when I die?
    Who will sing my death-song?

     

    p. 4

     

    My false friends leave me here to die alone;
    Like a wild beast, I am left on this island to die.
    I wish the wind spirit would carry my cry to my love!
    My love is swift as the deer; he would speed through the
    forest to find me.
    Now I am left on this lonely island to die.
    I wish the wind spirit would carry my cry to my love!
    My love is as swift as the deer; he would speed through the
    forest to find me;
    Now I am left on this lonely island to die.
    I wish the spirit of air would carry my breath to my love.
    My love’s canoe, like sunlight, would shoot through the water
    to my side;
    But I am left on this lonely island to die, with no one to pity
    me but the little birds.
    My love is brave and strong; but, when he hears my fate, his
    heart will break.
    And I am on this lonely island to die.
    Now the night comes on, and all is silent but the owl.
    He sings a mournful song to his mate, in pity for me.
    I will try to sleep.
    I wish the night spirit to hear my song; he will tell my love of
    my fate; and when I awake, I shall see the one I love.
    I am on this lonely island to die.

     

    III

    HER LOVER SEES HER IN A DREAM AND, GOING TO SEARCH FOR HER, SINGS

     

    Come, my beloved, let us go up that shining mountain, and
    sit together on that shining mountain; there we will watch
    the Sun go down in beauty from that shining place.
    There we will sit, till the Night Traveler arises in beauty
    about the shining mountain; we will watch him as he
    climbs to the beautiful skies.

     

    p. 5

     

    We will also watch the little Stars following their chief.
    We will also watch the Northern Lights playing their game of
    ball in their cold, glistening country.
    There we will sit, on the beautiful mountain, and listen to the
    Thunder beating his drum.
    We will see the flashes from the lit pipe of the Lightning.
    We will see the great Whirlwind race with Squall.
    There we will sit, until all creatures drowse.
    There we will hear the great Owl sing his usual song: “Go-to-
    sleep-all,” and see all animals obey his call.
    There we will sit in beauty on the mountain, and watch the
    small Stars in their sleepless flight.
    They do not mind the song, “go-to-sleep-all”; neither will we
    mind it, but sit more closely together, and think of
    nothing but ourselves, on the beautiful mountain.
    Again, the “go-to-sleep-all” will be heard, and the Night
    Traveler will come closer to warn us that all are sleeping,
    except ourselves and the little Stars.
    They and their chief are coursing along, and our minds go
    with them.
    Then the Owl sleeps; no more is heard “go-to-sleep-all”;
    the Lightnings flash afar; the great pipe is going out; the
    Thunder ceases beating his drum; and though our bodies
    urge us to be sleeping, we sit in beauty still upon the
    shining mountain.


    VENGEANCE SONG

    MICMAC

     

    Death I make, singing
    Heh-yeh! heh-yeh! heh-yeh! heh-yeh!
    Bones I hack, singing
    Heh-yeh! heh-yeh! heh-yeh! heh-yeh!
    Death I make, singing!
    Heh-yeh! heh-yeh! heh-yeh! heh-yeh!


    p. 6

    IROQUOIS RITUAL OF FIRE AND DARKNESS

    The members of the Ho-no-tci-no-ga Society assemble. Now the Medicine Doctor or Shaman casts the sacred tobacco on the medicine-blaze, and in a low voice he chants:

     

    Great Spirit who puts us to sleep in darkness,
    We thank thee for the silences of darkness.
    (Singer)
    Now I ask blessing and make prayers.
    (He sprinkles sacred tobacco on the fire.
    Then he speaks to the Invisible)
    Now I give you tobacco,
    You, the great Darkness!
    (To the Thunder Spirit)
    Now we act as we offer you tobacco!
    You love it most of all offerings.
    With it you will hear us better
    And not tire of our talking
    But love us with all power
    Beyond all treasures
    Or spreading of words through the air!
    All men traveling under great heaven
    You have invited, your grandchildren and all nations;
    Oh you, maker of noise,
    You, the great Thunderer!
    Your grandchildren wish to thank you!
    All your grandchildren have asked me
    To offer this tobacco upon the mountain to you!
    (Speaking to the Great Spirit)
    You the All-maker,
    Above-all-high
    Best Friend of people!
    We ask you to help us!
    We implore your favor!
    I have spoken.

     

    p. 7

    The lights are extinguished, leaving the assembly in total darkness. The Watcher of the Medicine uncovers the bundles, exposing it to the air, and as he does so a faint luminous cloud hovers over the table and disappears. Now the Chanter gives the signal and the members sing:

    THE CHANT OF DARKNESS

     

    Wait here in the darkness!
    Come, all you who listen,
    Go the magic journey:
    Now the sky is empty
    Of all sun-and-star-shine;
    Come, we lose our footing.
    Night no friend of ours is;
    She has shut her eyelids.
    Moon who has forgotten
    Lets us wait in darkness!

     

    Now the chiefs take their rattles, shaking them softly as the Chanter sings and members of the clan give the whip-poor-will cry.

    THE CHANT OF INVITATION TO THE WHIP-POOR-WILL TOTEM

     

    (Chorus)
    Thus sings the Whip-poor-will,
    Follow me, follow me!
    Thus speaks the Chief to him,
    Yes, I will follow you!
    Lo! the night darkening
    Stalks through the shadow-land;
    No light to beckon us
    Murmurs the waterfall,
    Thus sings the river-voice!
    Someone is nearing us,

     

    p. 8

     

    Creeping upon us close,
    Two fires of eyes are close
    Lighting the forest path—
    Hear how his breath blows by!
    Fol-low me, fol-low me,—
    So sings the whip-poor-will!
    Yes, I am following—
    Thus the Chief answers him.

     

    Cries announce that the Wolf and his mate have entered the room.

     

    Hark the trees whispering
    Bend their old bodies low,
    Not the strong North Wind’s hand
    Nay, but One great and swift
    Parts them with whistling breath!
    Hark! how the thickets snap!
    Fearless the footfalls pass
    Pushing the trees apart!
    Great horns dividing them.
    (Again the Whip-poor-will chorus)

     

    Now Buck and Doe, with cries, enter. The song continues:

     

    How I go shivering!
    No snow is falling now,
    Where hides the sun his fire?
    Something swift-footed comes
    Roaring and warning me!
    Eyes of the night it blinds,
    Falling like heavy mist!
    Now it creeps close to me,
    Warning and beckoning
    Where the black forest looms.
    (Whip-poor-will chorus)

     

    The Bear and his mate have come and the song goes on:

     

    How the wind whistles now!
    No one dares race with it.
    Great trees bend low to it,
    Rivers fight back to it,

     

    p. 9

     

    Roaring and splashing it!
    Hear how its strong wings beat
    Deep in the gusty sky!
    High through the night it flies
    Whistling and screaming, still
    Hunting the prey that runs!
    (Whip-poor-will chorus)

     

    The Hawk and its mate are announced. Then rites symbolizing the dangers of the forest tangles and swampy horrors are performed. According to the legend Eagle must dismiss the meeting. His coming, which is imitated on the small flute, announces the day. As the dawn-light penetrates the ceremonial place the last chorus is chanted of

    THE EAGLE

     

    Deep the dew-water falls
    No one comes close to me!
    Where are you, Whip-poor-will?
    Why am I waiting now
    Calling you, calling you?
    Screaming the night away
    With his great feathers spread
    Catching the darkness up
    I hear the Eagle-bird
    Pulling the blanket back
    From the east, sleeping still.
    How swift he flies, bearing the sun to the morning;
    See how he perches there on the trail of the east-sky.
    Whip-poor-will, Whip-poor-will,
    No more I follow thee!
    When night springs up again
    Will you cry, “Follow me?”

     

    The singing ends and the matrons bring in food and distribute it to all.


    p. 10

    FIRE-FLY SONG

    OJIBWA

    Flitting white-fire insects!
    Wandering small-fire beasts!
    Wave little stars about my bed!
    Weave little stars into my sleep!
    Come, little dancing white-fire bug,
    Come, little flitting white-fire beast!
    Light me with your white-flame magic,
    Your little star-torch.


    CALLING-ONE’S-OWN

    OJIBWA

     

    Awake! flower of the forest, sky-treading bird of the prairie.
    Awake! awake! wonderful fawn-eyed One.
    When you look upon me I am satisfied; as flowers that drink dew.
    The breath of your mouth is the fragrance of flowers in the morning,
    Your breath is their fragrance at evening in the moon-of-fading-leaf.
    Do not the red streams of my veins run toward you
    As forest-streams to the sun in the moon of bright nights?
    When you are beside me my heart sings; a branch it is, dancing,
    Dancing before the Wind-spirit in the moon of strawberries.
    When you frown upon me, beloved, my heart grows dark—
    A shining river the shadows of clouds darken,
    Then with your smiles comes the sun and makes to look like gold
    Furrows the cold wind drew in the water’s face.
    Myself! behold me! blood of my beating heart.

     

    p. 11

     

    Earth smiles—the waters smile—even the sky-of-clouds smiles—but I,
    I lose the way of smiling when you are not near,
    Awake! awake! my beloved.


    OJIBWA WAR SONGS

    I

     

    Hear my voice, Birds of War!
    I prepare a feast for you to feed on;
    I see you cross the enemy’s lines;
    Like you I shall go.
    I wish the swiftness of your wings;
    I wish the vengeance of your claws;
    I muster my friends;
    I follow your flight.
    Ho, you young men warriors,
    Bear your angers to the place of fighting!

     

    II

     

    From the south they came, Birds of War—
    Hark! to their passing scream.
    I wish the body of the fiercest,
    As swift, as cruel, as strong.
    I cast my body to the chance of fighting.
    Happy I shall be to lie in that place,
    In that place where the fight was,
    Beyond the enemy’s line.

     

    III

     

    Here on my breast have I bled!
    See—see! these are fighting-scars!
    Mountains tremble at my yell!
    I strike for life.


    p. 12

    LOVE-SONG

    WINNEBAGO

    Whomsoe’er look I upon
    He becomes love-crazed;
    Whomsoe’er speak I unto,
    He becomes love-crazed;
    Whomsoe’er whisper I to,
    He becomes love-crazed;
    All men who love women,
    Them I rule, them I rule,
    My friend;
    Whom I touch, whom I touch,
    He becomes love-crazed.

    HOLY SONG

    WINNEBAGO

     

    (Saith the Spirit,
    “Dream, oh, dream again,
    And tell of me,
    Dream thou!”)

     

     

    Into solitude went I
    And wisdom was revealed to me.
    (Saith the Spirit,
    “Dream, oh, dream again,
    And tell of me,
    Dream thou!”)

     

     

    Let the whole world hear me,
    Wise am I!
    (Now saith the Spirit,
    “Tell of me,
    Dream thou!”)

     

    p. 13

     

    All was revealed to me;
    From the beginning
    Know I all, hear me!
    All was revealed to me!
    (Now saith the Spirit,
    “Tell of me,
    Dream thou!”)


    SACRED MIDÉ SONGS

    OJIBWA

     

    Drifting snow,
    why do I sing?

     

     

    The Sun and Moon,
    Their bodies
    shine over the world
    unto me as unto you, my Midé
    friend.


    SONGS OF THE CHIPPEWA

    HEALING SONG

     

    They are in close consultation
    with their heads together
    Wenabojo
    and his grandmother.

     

    LOVE-CHARM

     

    What are you saying to me?
    I am arrayed like the roses
    and beautiful as they.

     

    p. 14

    I AM WALKING

     

    Toward calm and shady places
    I am walking
    on the earth.

     

    THEY THINK ME UNWORTHY

     

    They think me unworthy
    my Midé brethren
    but look and see
    the length of my wigwam.

     

    THE SOUND IS FADING AWAY

     

    The sound is fading away
    It is of five sounds
    freedom
    The sound is fading away
    It is of five sounds.

     

    DOCTOR’S SONG

     

    I am singing and dreaming in my poor way
    over the earth
    I who will again disembark
    upon earth.

     

    SONG OF THE TREES

     

    The wind
    only
    I am afraid of.

     

    p. 15

    SONG OF THE THUNDERS

     

    Sometimes
    I go about pitying
    myself
    while I am carried by the wind
    across the sky.

     

    THE APPROACH OF THE STORM

     

    From the half
    of the sky
    that which lives there
    is coming, and makes a noise.

     

    I AM AFRAID OF THE OWL

     

    Very much
    also
    I
    of the owl
    am afraid
    whenever I am sitting alone
    in the wigwam.

     

    I AM AS BRAVE AS OTHER MEN

    Men who are brave and heroic
    as you esteem them to be
    Like them
    I also
    consider myself to be.

    p. 16

    MY MUSIC REACHES TO THE SKY

     

    My music
    reaches
    to the sky.

     

    FAREWELL TO THE WARRIORS

     

    Come
    it is time for you to depart
    We are going on a long journey.

     

    SONG OF THE MAN WHO WAS TO BE HUNG

     

    The thunders will take me home,
    whenever I mind to go home,
    my friends,
    and the wind
    it will take me home, too.

     

    FRIENDLY SONG

    I

     

    Over there
    in the sky
    they have taken pity on me.

     

    II

     

    The sky
    loves to hear me.

     

    GAMING SONG

     

    I will go home
    if I am beaten
    after more articles
    to wager.

     

    p. 17

    WAR SONGS

    At Co’goben’s
    village
    they are weeping
    the men

    At Co’goben’s
    village
    they are wailing
    the women.

    I feel no fear
    when the Great River man
    death
    speaks of.

    THE MAN WHO STAYED HOME

     

    Although
    Jinwábe
    considers himself
    a man
    his wife
    certainly
    takes all his attention.

     

    ARROW SONG

    Scarlet
    is its head

    SONG OF THE BUFFALO

    Strike ye
    our land
    with curved horns

    p. 18

    SONG OF THE MINISINOWUCK

     

    It is uncertain what will happen
    to the one from whom I fly
    It is uncertain what will happen
    to the one from whom I rise.

     

    DRUM SONG

     

    I make them dance
    those brave men
    those brave men
    every one of them

     

    SONG OF WOMAN-OF-THE-RED-SKY, WHO WENT WITH HER HUSBAND, SINGING INTO BATTLE

     

    At that time
    if I had been a man
    truly
    a man
    I would have seized.

     

    DEATH SONG OF NAMEBINES

     

    The odor of death
    I discern the odor of death
    in the front of my body

     

    THE SIOUX WOMEN GATHER UP THEIR WOUNDED

     

    The Sioux women
    pass to and fro wailing
    as they gather up
    their wounded men
    The voice of their weeping comes back
    to us.

     

    p. 19

    THEY ARE PLAYING A GAME

     

    The noise of passing feet
    on the prairie
    They are playing a game as they come
    those men.

     

    SCALP SONG

     

    I wonder
    if she is humiliated
    the Sioux woman
    that I cut off her head.

     

    SONG OF REJOICING

     

    It shall be
    that I rejoice
    O, my son
    your elder brother
    you have brought back
    O, my son
    it shall be
    that I rejoice
    O, my son.

     

    DEATH SONG

     

    Is there anyone who
    would weep for me?
    My wife
    would weep for me.

     

    SONG OF THE BUTTERFLY

     

    In the coming heat
    of the day
    I stood there.

     

    p. 20

    MAPLE SUGAR

     

    Maple sugar
    is the only thing
    that satisfies me.

     

    A SONG OF SPRING

     

    As my eyes
    search
    the prairie
    I feel the summer in the spring.

     

    CARRIED AROUND THE SKY

     

    As the wind is carrying me
    around the sky.

     

    THE SKY WILL RESOUND

     

    It will resound finely
    the sky
    when I come making a noise.

     

    AN OVERHANGING CLOUD

     

    An overhanging
    cloud
    repeats my words with pleasing sound.

     

    HEAPS OF CLOUDS

     

    Great heaps
    of clouds
    in the direction I am looking.

     

    p. 21

    THE NOISE OF THE VILLAGE

     

    Whenever I pause
    the noise
    of the village.

     

    MIDÉ BURIAL SONG

     

    Neniwá
    let us stand
    and you shall see
    my body
    as I desire.

     

    LOVE SONGS

    MY LOVE HAS DEPARTED

    I

     

    A loon
    I thought it was
    but it was
    my love’s
    splashing oar.

     

    II

     

    To Sault Ste. Marie
    he has departed
    My love has gone on before me,
    Never again
    can I see him.

     

    THE GENEROUS ONE

     

    Why should
    I, even I

     

    p. 22

     

    be jealous
    because of that bad boy?

     

    RECOVERY

     

    Do not weep
    I am not going to die.

     

    LOVE-HURT

     

    Although he said it
    still
    I am filled with longing
    when I think of him.

     

    GLAD-PARTING

     

    Come
    I am going away
    I pray you
    let me go
    I will soon return
    Do not
    weep for me
    Behold
    we will be very glad
    to meet each other
    when I return
    Do not
    weep for me.

     

    INVITATION

     

    My sweetheart
    a long time
    I have been waiting for you

     

    p. 23

     

    to come over
    where I am.

     

    YOU DESIRE VAINLY

     

    You desire vainly
    that I seek you
    the reason is
    I come
    to see your younger sister.

     

    HE IS GONE

     

    I might grieve
    I am sad
    that he has gone
    my lover.

     

    SONG OF AN AMBITIOUS MOTHER

     

    I am asking for
    Bugac’s
    daughter
    My big
    brass kettle
    he is giving.

     

    NONSENSE SONG OF THE GAME OF SILENCE

     

    (If you speak or laugh you are defeated)
    It is hanging
    in the edge of the sunshine
    It is a pig I see
    with its double (cloven) hoofs
    It is a very fat pig.
    The people who live in a hollow tree
    are fighting

     

    p. 24

     

    They are fighting bloodily
    He is rich
    He will carry a pack toward the great water.
    (The rabbit speaks)
    At the end of the point of land
    I eat the bark off the tree
    I see the track of a lynx
    I don’t care, I can get away from him
    It is a jumping trail
    sep!

     

    WORK STEADILY

     

    Be very careful
    to work steadily
    I am afraid they will take you away from me.

     

    I HAVE FOUND MY LOVER

     

    Oh
    I am thinking
    Oh
    I am thinking
    I have found .
    my lover
    Oh
    I think it is so.

     

    MIDÉ SONGS

    THESE REPRESENT THE EXPRESSION OF RELIGIOUS IDEAS

    I

     

    Is it that
    which my voice resembles?

     

    p. 25

     

    Even metal
    the sounding of my voice?

     

    II

     

    From beneath the high hill
    my voice echoes forth.

     

    III

     

    The strength of metal
    has entered into my arrow point.
    A spirit
    I could kill.
    The strength of iron
    has entered into my arrow point.

     

    IV

     

    Beautiful as a star hanging in the sky
    is our Midé lodge.

     

    V

     

    I have gained such spirit-power
    that I can tame it in my hand
    It is true
    even our white shell
    I can tame it in my hand.

     

    VI

     

    Do not speak ill of the Midé
    my Midé brethren.
    Wherever you may be
    do not speak ill of a woman
    my Midé brethren.

     

    VII

     

    We may live by it always
    my Midé brethren
    It is spiritual
    the inspiration we receive.

     

    p. 26

    VIII

     

    In the middle of the sea
    in the lengthy room of the sea
    there I am standing.

     

    IX

     

    I that hasten around
    I shoot at a man and he falls in a trance
    Then I feel with my hand
    to see if he is still alive.

     

    X

    My Midé brother
    is searched
    In his heart is found
    that which I seek to remove
    a white shell.

    XI

     

    Into thy body
    I shoot
    the spirit

     

    XII

     

    What is this
    I promise you?
    The skies shall be bright and clear for you
    This is what I promise you.


    MEMORIAL ODE

    Chief John Buck, hereditary Keeper of the Wampum, made and sung his ode in 1884 on the occasion of the removal of the bones of Chief Red Jacket from their original burying place to Forest

    p. 27

    Lawn Cemetery. The Great League is the League of the five Iroquois nations in Western New York.

    CHANT

     

    Now, listen, Ye who established the Great
    League,
    Now it has become old,
    Now there is nothing but wilderness.

     

     

    Ye are in your graves who established it.
    Ye have taken it with you and have placed it under you,
    And there is nothing left but desert.
    There you have taken your great minds.
    That which you established, you have taken with you
    Ye have placed under your heads what ye have established,
    The Great League.

     

    REFRAIN

     

    Woe, Woe! Hearken ye!
    We are diminished
    Woe, woe!
    The land has become a thicket.
    Woe, woe!
    The clear places are deserted
    They are in their graves who established it.
    Woe, the Great League!
    Yet they declared it should endure.
    The Great League, Woe!
    Their work has grown old
    We are become wretched. Woe!


    p. 28 p. 29 p. 30 p. 31

    SONGS FROM THE SOUTHEAST

    FRAGMENT FROM THE WALLUM-OLUM OR CHRONICLE OF THE LENI-LENÂPÉ *

    DELAWARE

    After the rushing waters had subsided
    The Lenâpé of the Turtle were close together,
    In hollow houses, living together there.
    It freezes where they abode:
    It snows where they abode:
    It storms where they abode:
    It is cold where they abode.
    At this northern place they speak favorably
    Of mild, cool lands
    With many deer and buffaloes.
    As they journeyed, some being strong,
    Some being rich, they separated
    Into house-builders and hunters:
    The hunters showed themselves at the north:
    The hunters showed themselves at the east:
    The hunters showed themselves at the south:
    The hunters showed themselves at the west.
    In that ancient country, in that northern country,
    In that Turtle country
    The best of Lenâpé were the Turtle-men.
    All the cabin fires of that land were disquieted
    And all said, “Let us go.”

     

    p. 32

    To the Snake land, to the east, they went
    Going away, earnestly grieving.
    Split asunder, weak, trembling, their land burned
    They went, torn and broken, to Snake Island.
    Those from the north being free, without care
    Went forth from the land of snow in different directions.
    The fathers of the Bald Eagle and the White Wolf remain
    Along the sea, rich in fish and strength.
    Floating up stream in their canoes
    Our fathers were rich, they were in the light
    When they were at those islands.
    Head Beaver and Big Bird said:
    “Let us go to Snake Island,” they said.
    All say they will go along
    To destroy all the land.
    Those of the north agreed,
    Those of the east agreed,
    Over the sea, the frozen sea,
    They went to enjoy it.
    On the wonderful slippery water,
    On the stone-hard water all went,
    On the great tidal sea, the muscle-bearing sea.
    Ten thousand at night,
    All in one night,
    To the Snake Island, to the east, at night,
    They walk and walk, all of them.
    The men from the north, the east, the south:
    The Eagle clan, the Beaver clan, the Wolf clan,
    The best men, the rich men, the head men,
    Those with wives, those with daughters, those with dogs.
    They all come, they tarry at the land of the spruce-pines:
    Those from the west come without hesitation,
    Esteeming highly their old home at the Turtle land.
    There was no rain and no corn
    So they moved further seaward.
    At the place of caves, in the Buffalo land,
    They at last had food on a pleasant plain.


    Footnotes

    31:* This famous fragment, the only written (pictograph) historical record extant among the Eastern tribes, is included as an example of the Saga element in Indian literature.


    p. 33

    SACRED FORMULAS OF THE CHEROKEES

    I

    CONCERNING LIVING HUMANITY

    LOVE CHARM

    Hû! Listen! In Alahí yi you repose, O Terrible Woman,
    O you have drawn near to hearken.
    There in Elahiyi you are at rest, a White Woman. *
    No one, is ever lonely when with you.
    You are most beautiful.
    Instantly and at once you have rendered me a white man.
    No one is ever lonely when with me.
    Now you have made the path white for me.
    It shall never be dreary.
    Now you have put me into it.
    It shall never become blue.
    You have brought down to me from above the white road.
    There in mid-earth you have placed me.
    I shall stand erect upon the earth.
    No one is ever lonely when with me.
    I am very handsome.
    You have put me into the white house.
    I shall be in it as it moves about and no one with me shall ever be lonely.
    Verily, I shall never become blue.
    Instantly you have caused it to be so with me.

    And now there in Elahiyi you have rendered the woman blue.
    Now you have made the path blue for her.
    Let her be completely veiled in loneliness.
    Put her into the blue road.
    And now bring her down.

     

    p. 34

    Place her standing upon the earth.
    Where her feet are now and wherever she may go, let loneliness leave its mark upon her.
    Let her be marked out for loneliness where she stands.

    Ha! I belong to the Wolf clan, that one alone which was allotted into for you.
    No one is ever lonely with me.
    I am handsome.
    Let her put her soul in the very center of my soul, never to turn away.
    Grant that, in the midst of men she shall never think of them.
    I belong to the one clan alone which was allotted for you when the seven clans were established.

    Where other men live it is lonely.
    They are very loathsome.
    The common polecat has made them so like himself that they are fit only for his company.
    They have become mere refuse.
    They are very loathsome.
    The common opossum has made them so like himself that they are fit only to be with him.
    They are very loathsome.
    Even the crow has made them so like himself that they are fit only for his company.
    They are very loathsome.
    The miserable rain-crow has made them so like himself that they are fit only for his company.

    The seven clans all alike make one feel very lonely in their company.
    They are not even good looking.
    They go about clothed with mere refuse.
    They even go about covered with dung.
    But I—I was ordained to be a white man.

    p. 35

    I stand with my face toward the Sun Land.
    No one is ever lonely with me.
    I am very handsome.
    I shall certainly never become blue.
    I am covered by the everlasting white house wherever I go.
    No one is ever lonely with me.
    Your soul has come into the center of my soul, never to turn away.
    I, Gatigwan asti—I take your soul.
    Sge!

    II

    TO INSURE CONSTANCY

    Listen! O, now you have drawn near to harken, O, Ancient One.
    This woman’s soul has come to rest at the edge of your body.
    You are never to let go your hold upon it.
    It is ordained that you shall do just as you are requested to do.
    Let her never think upon any other place.
    Her soul has faded within her.
    She is bound by the black threads.

    III

    Listen! “Ha! Now the souls have met, never to part,” you have said, O Ancient One above.
    O Black Spider, you have brought down from on high.
    You have let down your web.
    She is of the Deer clan; her name is Ayâsta.
    Her soul you have wrapped up in your web.
    Listen! Ha! But now you have covered her with loneliness.

    Her eyes have faded.
    Whither can her soul escape?
    Let her be sorrowing as she goes along, and not for one night alone.

    p. 36

    Let her become an aimless wanderer, whose trail may never be followed.
    O Black Spider, may you hold her soul in your web so that it shall never get through the meshes.
    What is the name of the soul?
    They two have come together.
    It is mine!

    Listen! Ha! And now you have harkened,
    O Ancient Red.
    Your grandchildren have come to the edge of your body.
    You hold them yet more firmly in your grasp, never to let go your hold.
    O Ancient One, we have become as one.
    The woman has put her soul into our hands.
    We shall never let it go!
    Yu!

    IV

    TO DESTROY LIFE

    Listen! Now I have come to step over your soul
    You are of the Wolf clan.
    Your name is A’yû’nini.
    Your spittle I have put at rest under the earth.
    I have come to cover you over with the black rock.
    I have come to cover you over with the black cloth.
    I have come to cover you over with the black slabs, never to reappear.
    Toward the black coffin of the upland in the Darkening Land your paths shall stretch out.
    So shall it be for you.
    The clay of the upland has come to cover you.
    Instantly the black clay has lodged there where it is at rest at the black houses in the Darkening Land.
    With the black coffin and with the black slabs I have come to cover you.

    p. 37

    Now your soul has faded away.
    It has become blue.
    When darkness comes your spirit shall grow less and dwindle away, never to reappear.
    Listen!

    V

    THOSE ABOUT TO BE SLAIN

    Ha yi! Yû! Listen!
    Now instantly we have lifted up the red war club.
    Quickly his soul shall be without motion.
    There under the earth, where the black war clubs shall be moving about like ball sticks in the game, there his soul shall be, never to reappear.
    We cause it to be so.
    He shall never go and lift up the war club.
    We cause it to be so.
    There under the earth the black war club and the black fog have come together as one for their covering.
    The black fog shall never be lifted from them.
    We cause it to be so.


    Footnotes

    33:* White—happy; blue—despondent. “To make lonely” or to be “lonely” was, to the Cherokees, the depth of degradation.


    p. 38 p. 39 p. 40 p. 41

    SONGS FROM THE GREAT PLAINS

    HUNTING SONGS

    DAKOTA

    I

     

    Something I’ve killed, and I lift up my voice;
    Something I’ve killed, and I lift up my voice;
    The northern buffalo I’ve killed, and I lift up my voice;
    Something I’ve killed, and I lift up my voice.

     

    II

     

    The saddle bind:
    Children dear.
    For half a day,
    I will kill.


    THE FASHIONING OF THE CHILDREN

    OSAGE

    CHANT OF THE RED EAGLE CLAN

    The First of the Race
    Was saying, “Ho, younger brother! the children have no bodies.
    “We shall seek bodies for our children.
    “Ho, younger brother! you shall attend to it.”
    They reached one upper world and stood.
    There they were not human beings.

    p. 42

    “Ho, younger brother! the children have no bodies,” he was saying.
    “We must seek bodies for our children.”
    They reached the second upper world and stood.
    There they were not human beings.
    “Ho, younger brother! the children have no bodies,” he was saying.
    “We must seek bodies for our children.”
    They reached the third upper world and stood.
    There they were not human beings.
    “Ho, younger brother! the children have no bodies,” he was saying.
    “We must seek bodies for our children.”
    They reached the fourth upper world and stood.
    There they became human beings.
    Still, the children were without (human) bodies.
    “We must continue to seek bodies for our children.”
    They returned to the third upper world and stood.
    The children were really without bodies.
    “Ho, younger brother! the children have no bodies,” he was saying.
    “We must continue to seek bodies for our children.”
    They returned to the second upper world and stood.
    The children did not find bodies for themselves.
    “Ho, younger brother! the children have no bodies,” he was saying.
    “We must make an examination awhile longer.”
    They returned to the first upper world and stood.
    They came to red oak and were standing on it.
    On a very fine day they came hither and stood.
    Kaxe-wahü-sa (the Black Bear), who was then moving,
    Came directly to them and stood.
    “Ho, elder brother!” (said the Black Bear.)
    “You shall continue to burn my feet for me.”
    “Ho, Kaxe-wahü-sa!” was he (the Tsicu) saying.
    Kaxe-wahü-sa went to the star Watse-tuka.
    “Ho, grandfather!” he was saying.

    p. 43

    “The children have no bodies.”
    Watse-tuka replied, “Can I give the children bodies?
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then Kaxe-wahü-sa went to the star Watse-mika.
    “Ho, grandmother!” he said;
    “The children have no bodies.”
    She replied, “Can I give bodies to the children?
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one!
    “You shall attend to it awhile longer.”
    Then he went to the mysterious one of day.
    “Ho, grandfather!” said he;
    “The children have no bodies.”
    Said he, “Can I give the children bodies?
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then he went to the mysterious one of night.
    “Ho, grandfather!” said he;
    “The children have no bodies, grandfather!”
    The Moon replied, “Can I give bodies to the children?
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then he went to the Pleiades, saying,
    “Ho, grandfathers!
    “The children have no bodies.”
    One of these replied, “Can I give bodies to the children!
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then he went to the constellation called Three Deer.
    “Ho, grandfather,” said he;
    “The children have no bodies.”
    The latter replied, “Can I give the children bodies?

    p. 44

    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then he went to the Morning Star, saying,
    “Ho, grandfather!
    “The children have no bodies.”
    The star replied, “Can I give bodies to the children?
    “I have an everlasting road in which I must keep.
    “I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    Then he went to the Small Star, saying,
    “Ho, grandfather!
    “The children have no bodies.”
    The star replied, “Can I give bodies to the children?
    “I have an everlasting road in which I must keep.
    ‘I am not the only mysterious one;
    “You shall attend to it awhile longer.”
    The female Red Bird, who had been moving, was sitting on her nest.
    To her he came, saying,
    “Ho, grandmother!
    “The children have no bodies.”
    She replied, “I can cause your children to have (human) bodies from my own.
    “My left wing shall be a left arm for the children.
    “My right wing shall be a right arm for them.
    “My head shall be a head for them.
    “My mouth shall be a mouth for them.
    “My forehead shall be a forehead for them.
    “My neck shall be a neck for them.
    “My throat shall be a throat for them.
    “My chest shall be a chest for them.
    “My thighs shall be thighs for them.
    “My knees shall be knees for them.
    “My heels shall be their heels.
    “My toes shall be their toes.
    “My claws shall be their toenails.

    p. 45

    “You shall live forever without destruction.
    “Your children shall live as human beings.
    “The speech of children I will bestow on your children.”

    THE CHILD IS INTRODUCED TO THE COSMOS AT BIRTH

    OMAHA

    Ho! Ye Sun, Moon, Stars, all ye that move in the heavens,
    I bid you hear me!
    Into your midst has come a new life.
    Consent ye, I implore!
    Make its path smooth, that it may reach the brow of the first hill!
    Ho! Ye Winds, Clouds, Rain, Mist, all ye that move in the air,
    I bid you hear me!
    Into your midst has come a new life.
    Consent ye, I implore!
    Make its path smooth, that it may reach the brow of the second hill!
    Ho! Ye Hills, Valleys, Rivers, Lakes, Trees, Grasses, all ye of the earth,
    I bid you hear me!
    Into your midst has come a new life.
    Consent ye, I implore!
    Make its path smooth, that it may reach the brow of the third hill!
    Ho! Ye Birds, great and small, that fly in the air,
    Ho! Ye Animals, great and small, that dwell in the forest,
    Ho! Ye insects that creep among the grasses and burrow in the ground—
    I bid you hear me!
    Into your midst has come a new life.
    Consent ye, I implore!

    p. 46

    Make its path smooth, that it may reach the brow of the fourth hill!
    Ho! All ye of the heavens, all ye of the air, all ye of the earth:
    I bid you all to hear me!
    Into your midst has come a new life.
    Consent ye, consent ye all, I implore!
    Make its path smooth—then shall it travel beyond the four hills!


    RITUAL CHANT AT THE PREPARATION OF THE SWEAT LODGE FOR THE SICK

    OMAHA

    The Stone, with the curative powers of its heat, becomes a symbol of permanency and strength.

    Ho! Aged One, eçka, *
    At a time when there were gathered together seven persons,
    You sat in the seventh place, it is said,
    And of the Seven you alone possessed knowledge of all things,
    Aged One, eçka.
    When in their longing for protection and guidance,
    The people sought in their minds for a way,
    They beheld you sitting with assured permanency and endurance
    In the center where converged the paths,
    There, exposed to the violence of the four winds, you sat,
    Possessed with power to receive supplications,
    Aged One, eçka.
    Where is his mouth, by which there may be utterance of speech?
    Where is his heart, to which there may come knowledge and understanding?

     

    p. 47

    Where are his feet, whereby he may move from place to place?
    We question in wonder,
    Yet verily it is said you alone have power to receive supplications,
    Aged One, eçka.
    I have desired to go yet farther in the path of life with my little ones,
    Without pain, without sickness,
    Beyond the second, third, and fourth period of life’s pathway,
    Aged One, eçka.
    O hear! This is my prayer,
    Although uttered in words poorly put together,
    Aged One, eçka.

    RITUAL CHANT FOR THE SICK

    OMAHA

    He! Aged One, eçka
    Thou Rock, eçka
    Aged One, eçka
    He! I have taught these little ones
    They obey, eçka
    Aged One, eçka
    He!
    He! Unmoved from time without end, verily
    Thou sittest, eçka
    In the midst of the various paths of the coming winds
    In the midst of the winds thou sittest, eçka
    Aged One, eçka
    He! The small grasses grow about thee, eçka
    Thou sittest as though making of them thy dwelling place, eçka
    He! Verily thou sittest covered with the droppings of birds, eçka
    Thy head decked with the downy feathers of the birds, eçka

    p. 48

    Aged One, eçka
    Thou who standest next in power, eçka
    He! thou water, eçka.
    Water that hast been flowing
    From time unknown, eçka
    He! Of you the little ones have taken
    Though thy mysteries remain unrevealed
    These little ones crave thy touch, eçka
    He! Thou that standest as one dwelling place, eçka
    Even as one dwelling place, eçka
    Ye great animals, eçka
    He! Who make for us the covering, eçka
    These little ones, thou hast said, let their thoughts reverently dwell on me, eçka
    He! Thou tent frame, eçka
    Thou standest with bent back o’er us
    With stooping shoulders, bending over us
    Verily, thou standest
    Thus my little ones shall speak of me, thou hast said
    Brushing back the hair from thy forehead, eçka
    The hair of thy head
    The grass that grows about thee
    Thy hairs are whitened, eçka
    The hairs that grow upon thy head, eçka
    O, the paths that the little ones shall take, eçka
    Whichever way they may flee from danger, eçka
    They shall escape. Their shoulders shall be bent with age as they walk
    As they walk on the well-beaten path
    Shading their brows now and again with their hands
    As they walk in their old age, eçka
    That of thy strength they shall partake, eçka
    Therefore thy little ones desire to walk closely by thy side, eçka
    Venerable One, eçka.

    p. 49

    RITUAL OF THE COSMIC FORCES

    OMAHA

    Toward the coming of the sun
    There the people of every kind gathered,
    And great animals of every kind.
    Verily all gathered together, as well as people.
    Insects also of every description,
    Verily all gathered there together,
    By what means or manner we know not.
    Verily, one alone of all these was the greatest,
    Inspiring to all minds,
    The great white rock,
    Standing and reaching as high as the heavens, enwrapped in mist,
    Verily as high as the heavens.
    Thus my little ones shall speak of me,
    As long as they shall travel in life’s path, thus they shall speak of me.
    Such was the words, it has been said.
    Then next in rank
    Thou, male of the crane, stoodst with thy long beak
    And thy neck, none like to it in length,
    There with thy beak didst thou strike the earth.

    This shall be the legend
    Of the people of yore, the red people,
    Thus my little ones shall speak of me.
    Then next in rank stood the male gray wolf, whose cry,
    Though uttered without effort, verily made the earth to tremble,
    Even the stable earth to tremble.
    Such shall be the legend of the people.
    Then next in rank stood Hega, the buzzard, with his red neck.
    Calmly he stood, his great wings spread, letting the heat of the sun straighten his feathers.
    Slowly he flapped his wings,

    p. 50

    Then floated away, as though without effort,
    Thus displaying a power (a gift of Wakonda) often to be spoken of by the old men in their teachings.

    SONG OF SCORN

    OMAHA

    Ena! The one I wish to marry has gone to war.
    Ena! The one I hate has not gone forth but remains here.

    THE GHOST-DANCE RELIGION

    In 1892 the last serious Indian outbreak occurred. This was occasioned by the government’s efforts to suppress the practices of a new religion which, during the two years preceding, had spread over a large part of, the west, among the Indian tribes from the Plains to the Coast, and from the Columbia to the Rio Grande. The Prophet of this new cult claimed to be the Messiah, and professed to exercise divine powers. He instituted certain dances, which his followers, in a vain attempt to overthrow the world-order magically, perverted into frenzied rites, wherein entranced, they saw visions and spoke with the dead. The Messiah concept is an ancient one in Indian mythology, antedating all Christian influence, and so desperate had become the straits of the Vanishing Race that these doctrines received wide acceptance. At length the government intervened and brought the strange worship to an end.

    Mr. James Mooney investigated this interesting phenomenon and actually discovered the Seer, who proved to be an inoffensive visionary dwelling in a remote valley of the Southwest. This young man’s life and theories (a full-blood, apparently untouched by Christian influence), curiously resembled those of Christ, and like the latter, he preached the doctrines of Nonresistance and the Brotherhood of Man. In this case our government played the part of Rome.

    p. 51

    These songs were sung during the dancing, and express in the image of the Whirlwind, a mystic and exalted contemplation of the approaching Great Change. Unessential repetitions have been omitted for brevity’s sake.


    Footnotes

    46:* Eçka—I implore.


    SONGS OF THE GHOST-DANCE RELIGION

    ARAPAHO

    DISILLUSION

    I

     

    My children, when at first I liked the Whites,
    My children, when at first I liked the Whites,
    I gave them fruits,
    I gave them fruits.

     

    ECSTASY

    II

     

    My children, my children,
    The wind makes the head-feathers sing—
    The wind makes the head-feathers sing.
    My children, my children.

     

    LABORS OF THE SPIRIT

    III

     

    My children, my children,
    I take pity on those who have been taught,
    Because they push on hard,
    Says our Father.

     

    p. 52

    WONDER

    IV

     

    How bright is the moonlight!
    Tonight as I ride with my load of buffalo beef.

     

    THE WHIRLWIND (POWER OF CHANGE) SPEAKS

    V

     

    I circle around
    The boundaries of earth,
    Wearing the long wing feathers as I fly.

     

    VISION

    VI

     

    My children, my children,
    Look! the earth is about to move.
    My Father tells me so.

     

    SPIRIT-JOY

    VII

     

    I fly around yellow,
    I fly with the wild rose on my head,
    On high—He’e’e’!

     

    REVELATION

    VIII

     

    My children, my children,
    It is I who wear the morning star on my head;
    I show it to my children,
    Says the Father.

     

    p. 53

    TRAVAIL, OF SPIRIT

    IX

     

    Father, have pity on me,
    Father, have pity on me;
    I am crying for thirst;
    All is gone—I have nothing to eat.

     

    INVOCATION

    X

     

    Father, the Morning Star!
    Father, the Morning Star!
    Look on us, we have danced until daylight,
    Take pity on us—Hi’i’i!

     

    THE MESSIAH SPEAKS

    CHEYENNE

     

    I am coming in sight—
    I bring the Whirlwind with me—
    That you may know one another.

     

    REINCARNATION

    COMANCHE

     

    We shall live again,
    We shall live again.
    The sun’s beams are spreading out—He’e’yo’!
    The sun’s yellow rays are spreading out—Ahi’ni’yo’!

     

    SONGS OF LIFE RETURNING

    PAIUTE

    I

     

    The wind stirs the willows.
    The wind stirs the grasses.

     

    p. 54

    II

     

    The cottonwoods are growing tall,
    They are growing tall and verdant.

     

    III

     

    A slender antelope,
    A slender antelope
    He is wallowing upon the ground.

     

    IV

     

    Fog! Fog!
    Lightning! Lightning!
    Whirlwind! Whirlwind!

     

    V

     

    Whirlwind! Whirlwind!
    The snowy earth comes gliding, the snowy earth comes
    gliding.

     

    VI

     

    There is dust from the whirlwind,
    There is dust from the whirlwind,
    The whirlwind on the mountain.

     

    VII

     

    The rocks are ringing.
    The rocks are ringing,
    They are ringing in the mountains.

     

    SONG OF THE PATH OF SOULS

    VIII

     

    The snow lies there—ro’rani!
    The snow lies there—ro’rani!
    The milky way lies there!

     

    p. 55

    CREATION

    SIOUX

    I

     

    This is my work—Yo’yoyo’!
    All that grows upon the earth is mine—Yo’yoyo’!
    Says the Father—Yo’yoyo’!
    E’ya Yo’yoyo’!

     

    LAMENT

    II

     

    Mother, come home; mother, come home.
    My little brother goes about always crying,
    My little brother goes about always crying.
    Mother, come home; mother come home.

     

    COURIER CHANT

    III

     

    He! They have come back racing,
    Why, they say there is to be a buffalo hunt over here,
    Why, they say there is to be a buffalo hunt over here,
    Make arrows! Make arrows!
    Says the Father, says the Father.

     

    THE MILLENIUM

    IV

     

    The whole world is coming,
    A nation is coming, a nation is coming,
    The Eagle has brought the message to the tribe.
    Over the whole earth they are coming;
    The buffalo are coming, the buffalo are coming,
    The Crow has brought the message to the tribe.

     

    p. 56

    JUDGMENT

    KIOWA

     

    The Father will descend.
    Everybody will arise.
    Stretch out your hands.
    The earth will tremble.

     

    VISITATION

    II

     

    The spirit army is approaching,
    The whole world is moving onward.
    See! Everybody is standing watching.
    Let us all pray.

     

    THE SECRET OF HUMANITY

    III

     

    Because I am poor,
    I pray for every living creature.

     

    THE GOD-MAN

    IV

     

    My Father has had pity on me.
    I have eyes like my Father’s,
    I have hands like my Father’s,
    I have legs like my Father’s,
    I have a form like my Father’s.

     

    p. 57

    THE SPIRIT HUNTERS

    V

     

    The spirit host is advancing, they say.
    They are coming with the buffalo, they say.
    They are coming with the new earth, they say.

     

    MYSTIC

    VI

     

    That wind, that wind
    Shakes my tipi, shakes my tipi,
    And sings a song for me,
    And sings a song for me.

     

    EXHORTATION

    CADDO

     

    Come on, Caddo, we are all going up,
    Come on, Caddo, we are all going up
    To the great village—He’e’ye’!
    To the great village—He’e’ye’!
    With our Father above,
    With our Father above when he dwells on high—He’e’ye’!
    Where our Mother dwells—Hhe’e’ye’!
    Where our Mother dwells—Hhe’e’ye’!


    p. 58 p. 59 p. 60 p. 61

    SONGS FROM THE SOUTHWEST

    VIRACOCHA

    ANCIENT INCA

     

    Beautiful Princess
    Lo, thy brother
    Breaks thy vessel
    Now in fragments.
    From the blow comes
    Thunder, lightning,
    Strokes of lightning.
    And thou, princess,
    Take the water;
    As the rain, fall;
    As the hail, fall;
    As the snow, fall;
    Viracocha
    World-dispenser.


    WAR SONGS

    ZUNI

     

    To you of the six regions
    Whose homes cover the earth
    I give shells..
    Yellow ant, blue ant, red ant, all color ant
    U—hu—we—u—hu—we-
    U—hu—we—u—hu—we.
    To you whose homes
    Are covered with mountain tops

     

    p. 62

     

    I give shells
    Yellow, blue, red, white, all color, black.
    When we meet the enemy
    A little arrow storm will arise.
    When we meet him on the road nearby
    He will never more inhale the sacred breath of day.
    I inhale the sacred breath of day.
    All come quickly,
    The enemy comes from ambush.
    A Navajo is killed,
    We inhale the sacred breath of day.

     

     

    You have met the enemy.
    He will never more inhale the sacred breath of day.
    The enemy is destroyed.
    Who will be our great Bow priest?
    Who is to become a Bow priest?
    Well! who will kick the scalp?
    His younger mother, his elder sister.
    Who will wash the scalp?
    His younger father, his elder brother.
    Well!
    Good!


    PRAYER FOR RAIN

    SIA

     

    White floating clouds,
    Clouds like the plains
    Come and water the earth.
    Sun embrace the earth
    That she may be fruitful.
    Moon, lion of the north,
    Bear of the west,
    Badger of the south,
    Wolf of the east,

     

    p. 63

     

    Eagle of the heavens,
    Shrew of the earth,
    Elder war hero,
    Warriors of the six mountains of the world,
    Intercede with the cloud people for us,
    That they may water the earth.
    Medicine bowl, cloud bowl, and water vase
    Give us your hearts,
    That the earth may be watered.
    I make the ancient road of meal,
    That my song may pass over it—
    The ancient road.
    White shell bead woman
    Who lives where the sun goes down,
    Mother Whirlwind,
    Father Sus’sistinnako,
    Mother Ya’ya, creator of good thoughts.
    Yellow woman of the north,
    Blue woman of the west,
    Red woman of the south,
    White woman of the east,
    Slightly yellow woman of the zenith,
    And dark woman of the nadir,
    I ask your intercession with the cloud people.

     

    RAIN SONG OF THE GIANT SOCIETY

    SIA

     

    We, the Ancient Ones,
    Who ascended from the middle of the world below,
    Our medicine is precious,
    It is as our hearts precious to us,
    Arrow of lightning
    Come to us
    Echo.
    Spruce of the north

     

    p. 64

     

    And all your people;
    Your thoughts come to us.
    Who is it?
    White floating clouds.
    May your thoughts come to us
    And all your people,
    May their thoughts come to us.
    Who is it?
    Clouds like the plains,
    May your thoughts come to us.
    Who is it?
    Arrow of lightning,
    May your thoughts come to us.
    Who is it?
    Earth horizon
    And all your people,
    May your thoughts come to us.

     

    INVOCATION TO THE U’WANNAMI

    SIA

    I

     

    Come you, ascend the ladder; all come in; all sit down.
    We were poor, poor, poor, poor, poor, poor,
    When we came to this world through the poor place,
    Where the body of water dried for our passing.
    Banked up clouds cover the earth.
    All come four times with your showers,
    Descend to the base of the ladder and stand still;
    Bring your showers and great rains.
    All, all come, all ascend, all come in, all sit down.

     

    II

     

    I throw out to you my sacred meal that you may all. come.
    Hold your gaming-stick; throw it forward; all come.

     

    p. 65

     

    All come out and give us your showers and great rains; all come,
    That the seeds may be strong and come up, that all seed plants may come up and be. strong.
    Come you that all trees and seeds may come up and be strong.
    Come you hither; all come.

     

    III

     

    Cover my earth mother four times with many flowers.
    Let the heavens be covered with the banked up clouds.
    Let the earth be covered with fog; cover the earth with rains.
    Great waters, rains, cover the earth. Lightning cover the earth.
    Let thunder be heard over the earth; let thunder be heard;
    Let thunder be heard over the six regions of the earth.

     

    IV

     

    Rain-makers, come out from all roads that great rivers may cover the earth;
    That stones may be moved by the torrents;
    That trees may be uprooted and moved by the torrents.
    Great rain-makers, come out from all roads, carry the sands of our earth mother of the place.
    Cover the earth with her heart, that all seeds may develop,
    That my children may have all things to eat and be happy;
    That the people of the outlying villages may all laugh and be happy;
    That the growing children may all have things to eat and be happy.
    This way our great father wishes you to come.
    This way our great mother wishes you to come.
    That we may have all kinds of seeds and all things good;
    That we may inhale the sacred breath of life;
    That our fathers and our mothers may bring us happy days.
    Let our children live and be happy.
    Send us the good south winds.
    Send us your breath over the lakes that our great world may be made beautiful and our people may live.

     

    p. 66

    V

     

    There, far off, my Sun Father arises, ascends the ladder, comes forth from his place.
    May all complete the road of life, may all grow old.
    May the children inhale more of the sacred breath of life.
    May all my children have corn that they may complete the road of life.
    Here sit down; here remain; we give you our best thoughts.
    Hasten over the meal road; we are jealous of you.
    We inhale the sacred breath through our prayer plumes.


    MAGPIE SONG

    NAVAJO

     

    The Magpie! The Magpie! Here underneath
    In the white of his wings are the footsteps of morning.
    It dawns! It dawns!


    SONGS IN THE GARDEN OF THE HOUSE GOD

    NAVAJO

    I

     

    Truly in the East
    The white bean
    And the great corn-plant
    Are tied with the white lightning.
    Listen! rain approaches!
    The voice of the bluebird is heard.
    Truly in the East
    The white bean
    And the great squash
    Are tied with the rainbow,

     

    p. 67

     

    Listen! rain approaches!
    The voice of the bluebird is heard.

     

    II

     

    From the top of the great corn-plant the water gurgles, I hear it;
    Around the roots the water foams, I hear it;
    Around the roots of the plants it foams, I hear it;
    From their tops the water foams, I hear it.

     

    III

     

    The corn grows up. The waters of the dark clouds drop, drop.
    The rain descends. The waters from the corn leaves drop, drop.
    The rain descends. The waters from the plants drop, drop.
    The corn grows up. The waters of the dark mists drop, drop.

     

    IV

     

    Shall I cull this fruit of the great corn-plant?
    Shall you break it? Shall I break it?
    Shall I break it? Shall you break it?
    Shall I? Shall you?
    Shall I cull this fruit of the great squash vine?
    Shall you pick it up? Shall I pick it up?
    Shall I pick it up? Shall you pick it up?
    Shall I? Shall you?

    THE MOUNTAIN CHANT OF THE NAVAJO

    CHARACTER OF THE SONGS

    Some songs are self-explanatory or readily understood, but the greater number cannot be comprehended without a full knowledge of the mythology and of the symbolism to which they refer; they merely hint at mythic conceptions. Many contain archaic expressions, for which the shaman can assign a meaning,

    p. 68

    but whose etymology cannot now be learned; and some embody obsolete words whose meaning is lost even to the priesthood. There are many vocables known to be meaningless and recited merely to fill out the rhythm or to give a dignified length to the song. For the same reasons a meaningless syllable. is often added or a significant syllable duplicated. Other poetical licenses are taken, such as the omission of a syllable, the change of accent, the substitution of one vowel for another. The most familiar words are often distorted beyond recognition. For these various reasons the task of noting and translating these songs is one of considerable difficulty. In order to simplify the meaning of certain chants repetitive phrases are set as refrains.

    PRELUDE

    INVOCATION TO DSILYI N’EYANI

     

    Reared Within the Mountains!
    Lord of the Mountains!
    Young Man!
    Chieftain!
    I have made your sacrifice.
    I have prepared a smoke for you.
    My feet restore thou for me.
    My legs restore thou for me.
    My body restore thou for me.
    My mind restore thou for me.
    My voice restore thou for me.
    Restore all for me in beauty.
    Make beautiful all that is before me.
    Make beautiful all that is behind me.
    It is done in beauty.
    It is done in beauty.
    It is done in beauty.
    It is done in beauty.

     

    p. 69

    FIRST SONG OF THE THUNDER

     

    Thonah! Thonah!
    There is a voice above,
    The voice of the thunder.
    Within the dark cloud,
    Again and again it sounds,
    Thonah! Thonah!
    Thonah! Thonah!
    There is a voice below,
    The voice of the grasshopper.
    Among the plants,
    Again and again it sounds,
    Thonah! Thonah!

     

    II

    TWELFTH SONG OF THE THUNDER

     

    The voice that beautifies the land!
    The voice above,
    The voice of the thunder
    Within the dark cloud
    Again and again it sounds,
    The voice that beautifies the land!
    The voice that beautifies the land!
    The voice below;
    The voice of the grasshopper
    Among the plants
    Again and again it sounds,
    The voice that beautifies the land!

     

    III

    FIRST SONG OF THE EXPLODING STICK

     

    Young Woman Who Becomes a Bear set fire in the mountains

     

    p. 70

     

    In many places; as she journeyed on
    There was a line of burning mountains.
    The Otter set fire in the waters.
    In many places; as he journeyed on
    There was a line of burning waters.

     

    IV

    LAST SONG OF THE EXPLODING STICK

     

    Maid Who Becomes a Bear sought the gods and found them;
    On the high mountain peaks she sought the gods and found them;
    Truly with my sacrifice she sought the gods and found them.
    Somebody doubts it, so I have heard.

     

    V

    FIRST DAYLIGHT SONG

     

    The curtain of daybreak is hanging,
    The Daylight Boy (it is hanging),
    From the land of day it is hanging;
    Before him, as it dawns, it is hanging;
    Behind him, as it dawns, it is hanging.
    Before him, in beauty, it is hanging;
    Behind him, in beauty, it is hanging;
    From his voice, in beauty, it is hanging.

     

    VI

    LAST DAYLIGHT SONG

     

    Lullaby, lullaby.
    It is daybreak. Lullaby.
    Now comes the Daylight Boy. Lullaby.

     

    p. 71

     

    Now it is day. Lullaby.
    Now comes the Daylight Girl. Lullaby./ 

    VII

    SONG OF THE PROPHET

     

    That flowing water! That flowing water!
    My mind wanders across it.
    That broad water! That flowing water!
    My mind wanders across it.
    That old age water! That flowing water!
    My mind wanders across it.

     

    VIII

    SONG OF THE RISING SUN DANCE

     

    Where the sun rises
    The Holy Young Man
    The great plumed arrow
    Has swallowed
    And withdrawn it.
    The sun
    Is satisfied.
    Where the sun sets,
    The Holy Young Woman
    The cliff rose arrow
    Has swallowed
    And withdrawn it.
    The moon
    Is satisfied.

     

    p. 72

    IX

    LAST WORDS OF THE PROPHET

     

    Farewell, my younger brother!
    From the holy places the gods come for me.
    You will never see me again; but when the showers pass and
    the thunders peal,
    “There,” you will say, “is the voice of my elder brother.”
    And when the harvest comes, of the beautiful birds and
    grasshoppers you will say,
    “There is the ordering of my elder brother!”

     

    SONG OF BÉKOTSIDI WHEN HE MADE THINGS

    Both of the gods sang while they were at work, and this was the song that Békotsidi sang to bless all that he was making. It was the first song which he sang at this work.

    Now Békotsidi, that am I.
        For them I make.
    Now child of Day Bearer am I.
        For them I make.
    Now Day Bearer’s beam of blue.
        For them I make.
    Shines on my feet and your feet too.
        For them I make.
    Horses of all kinds now increase.
        For them I make.
    At my fingers’ tips and yours.
        For them I make.
    Beasts of all kinds now increase.
        For them I make.
    The bluebirds now increase.
        For them I make.
    Soft goods of all kinds now increase.

    p. 73

    For them I make.
    Now with the pollen they increase.
        For them I make.
    Increasing now, they will last forever.
        For them I make.
    In old age wandering on the trail of beauty.
        For them I make.
    To form them fair, for them I labor.
        For them I make.

    SONGS OF DAWN BOY

    I

    Where my kindred dwell,
        There I wander.
    The Red Rock House,
        There I wander.
    Where dark kethawns are at the doorway,
        There I wander.
    With the pollen of dawn upon my trail,
        There I wander.
    At the yuni, the striped cotton hangs with pollen.
        There I wander.
    Going around with it.
        There I wander.
    Taking another, I depart with it.
        With it I wander.
    In the house of long life,
        There I wander.
    In the house of happiness,
        There I wander.
    Beauty before me,
        With it I wander.
    Beauty behind me,
        With it I wander.

    p. 74

    Beauty below me,
        With it I wander.
    Beauty above me,
        With it I wander.
    Beauty all around me,
        With it I wander.
    In old age traveling,
        With it I wander.
    On the beautiful trail I am,
        With it I wander.

    II

    In Kininaéki.
    In the house made of dawn.
    In the story made of dawn.
    On the trail of dawn.
    O, Talking God!
    His feet, my feet, restore
    His limbs, my limbs, restore.
    His body, my body, restore.
    His mind, my mind, restore.
    His voice, my voice, restore.
    His plumes, my plumes, restore.
    With beauty before him, with beauty before me.
    With beauty behind him, with beauty behind me.
    With beauty above him, with beauty below me.
    With beauty below him, with beauty below me.
    With beauty around him, with beauty around me.
    With pollen beautiful in his voice, with pollen beautiful in my voice.
    It is finished in beauty.
    It is finished in beauty.
    In the house of evening light.
    From the story made of evening light.
    On the trail of evening light.
    O, House God!
    (The rest as in I, except that lines 12 and 13 are transposed.)

    p. 75

    III

    To the house of my kindred,
        There I return.
    Child of the yellow corn am I.
    To the Red Rock House,
        There I return.
    Where the blue kethawns are by the doorway,
        There I return.
    The pollen of evening light on my trail,
        There I return.
    At the yuni the haliotis shell hangs with the pollen,
    Going around,
        With it I return.
    Taking another, I walk out with it.
        With it I return.
    To the house of old age,
        Up there I return.
    To the house of happiness,
        Up there I return.
    Beauty behind me,
        With it I return.
    Beauty before me,
        With it I return.
    Beauty above me,
        With it I return.
    Beauty below me,
        With it I return.
    Beauty all around me,
        With it I return.
    Now in old age wandering,
        I return.
    Now on the trail of beauty, I am.
        There I return.

    p. 76

    A PRAYER

    FOR SECOND DAY OF THE NIGHT CHANT

    From the base of the east.
    From the base of the Pelado Peak.
    From the house made of mirage,
    From the story made of mirage,
    From the doorway of rainbow,
    The path out of which is the rainbow,
    The rainbow passed out with me.
    The rainbow raised up with me.
    Through the middle of broad fields,
    The rainbow returned with me.
    To where my house is visible,
    The rainbow returned with me.
    To the roof of my house,
    The rainbow returned with me.
    To the entrance of my house.
    The rainbow returned with me.
    To just within my house,
    The rainbow returned with me.
    To my fireside,
    The rainbow returned with me.
    To the center of my house,
    The rainbow returned with me.
    At the fore part of my house with the dawn,
    The Talking God sits with me.
    The House God sits with me.
    Pollen Boy sits with me.
    Grasshopper Girl sits with me.
    In beauty Estsánatlehi, my mother, for her I return.
    Beautifully my fire to me is restored.
    Beautifully my possessions are to me restored.
    Beautifully my soft goods to me are restored.
    Beautifully my hard goods to me are restored.
    Beautifully my horses to me are restored.

    p. 77

    Beautifully my sheep to me are restored.
    Beautifully my old men to me are restored.
    Beautifully my old women to me are restored.
    Beautifully my young men to me are restored.
    Beautifully my women to me are restored.
    Beautifully my children to me are restored.
    Beautifully my wife to me is restored.
    Beautifully my chiefs to me are restored.
    Beautifully my country to me is restored.
    Beautifully my fields to me are restored.
    Beautifully my house to me is restored.
    Talking God sits with me.
    House God sits with me.
    Pollen Boy sits with me.
    Grasshopper Girl sits with me.
    Beautifully white corn to me is restored.
    Beautifully yellow corn to me is restored.
    Beautifully blue corn to me is restored.
    Beautifully corn of all kinds to me is restored.
    In beauty may I walk.
    All day long may I walk.
    Through the returning seasons may I walk.
    On the trail marked with pollen may I walk.
    With grasshoppers about my feet may I walk.
    With dew about my feet may I walk.
    With beauty may I walk.
    With beauty before me, may I walk.
    With beauty behind me, may I walk.
    With beauty above me, may I walk.
    With beauty below me, may I walk.
    With beauty all around me, may I walk.
    In old age wandering on a trail of beauty, lively, may I walk.
    In old age wandering on a trail of beauty, living again, may I walk.
    It is finished in beauty.
    It is finished in beauty.

    p. 78

    NIGHT CHANT

    FOR THE NINTH SONG

    In Tsegihi,
    In the house made of dawn,
    In the house made of evening twilight,
    In the house made of dark cloud,
    In the house made of rain and mist, of pollen, of grasshoppers,
    Where the dark mist curtains the doorway,
    The path to which is on the rainbow,
    Where the zig-zag lightning stands high on top,
    Where the he-rain stands high on top,
    Oh, male divinity!
    With your moccasins of dark clouds, come to us,
    With your mind enveloped in dark cloud, come to us,
    With the dark thunder above you, come to us soaring,
    With the shapen cloud at your feet, come to us soaring.
    With the far darkness made of the dark cloud over your head, come to us soaring.
    With the far darkness made of the rain and the mist over your head, come to us soaring,
    With the far darkness made of the rain and the mist over your head, come to us soaring.
    With the zig-zag lightning flung out high over your head,
    With the rainbow hanging high over your head, come to us soaring.
    With the far darkness made of the dark cloud on the ends of your wings,
    With the far darkness made of the rain and the mist on the ends of your wings, come to us soaring,
    With the zig-zag lightning, with the rainbow hanging high on the ends of your wings, come to us soaring.
    With the near darkness made of dark cloud of the rain and the mist, come to us,
    With the darkness on the earth, come to us.

    p. 79

    With these I wish the foam floating on the flowing water over the roots of the great corn,
    I have made your sacrifice,
    I have prepared a smoke for you,
    My feet restore for me.
    My limbs restore, my body restore, my mind restore, my voice restore for me.
    Today, take out your spell for me,
    Today, take away your spell for me.
    Away from me you have taken it,
    Far off from me it is taken,
    Far off you have done it.

    Happily I recover,
    Happily I become cool,
    My eyes regain their power, my head cools, my limbs regain their strength, I hear again.
    Happily for me the spell is taken off,
    Happily I walk; impervious to pain, I walk; light within, I walk; joyous, I walk.
    Abundant dark clouds I desire,
    An abundance of vegetation I desire,
    An abundance of pollen, abundant dew, I desire.
    Happily may fair white corn, to the ends of the earth, come with you,
    Happily may fair yellow corn, fair blue corn, fair corn of all
    kinds, plants of all kinds, goods of all kinds, jewels of all
    kinds, to the ends of the earth, come with you.
    With these before you, happily may they come with you,
    With these behind, below, above, around you, happily may they come with you,
    Thus you accomplish your tasks.

    Happily the old men will regard you,
    Happily the old women will regard you,
    The young men and the young women will regard you,
    The children will regard you,

    p. 80

    The chiefs will regard you,
    Happily, as they scatter in different directions, they will regard you,
    Happily, as they approach their homes, they will regard you.

    May their roads home be on the trail of peace,
    Happily may they all return.
    In beauty I walk,
    With beauty before me, I walk,
    With beauty behind me, I walk,
    With beauty above and about me, I walk,
    It is finished in beauty,
    It is finished in beauty.

    PROTECTION SONG

    NAVAJO

    TO BE SUNG ON GOING INTO BATTLE

    I

    Now, Slayer of the Alien Gods, among men am I.
    Now among the alien gods with weapons of magic am I.
    Rubbed with the summits of the mountains,
    Now among the alien gods with weapons of magic am I.
    Now upon the beautiful trail of old age,
    Now among the alien gods with weapons of magic am I.

    II

    Now, Offspring of the Water, among men am I.
    Now among the alien gods with weapons of magic am I.
    Rubbed with the water of the summits,
    Now among the alien gods with weapons of magic am I.
    Now upon the beautiful trail of old age,
    Now among the alien gods with weapons of magic am I.

    p. 81

    III

    Now, Lightning of the Thunder, among men am I.
    Now among the alien gods with weapons of magic am I.
    Rubbed with the summit of the sky,
    Now among the alien gods with weapons of magic am I.
    Now upon the beautiful trail of old age,
    Now among the alien gods with weapons of magic am I.

    IV

    Now, Altsodoniglehi, among men am I.
    Now among the alien gods with weapons of magic am I.
    Rubbed with the summits of the earth,
    Now among the alien gods with weapons of magic am I.
    Now upon the beautiful trail of old age,
    Now among the alien gods with weapons of magic am I.


    THE TOWN CRIER CALLS AT DAWN TO ANNOUNCE THE FEAST

    PUEBLO

    All people awake, open your eyes, arise,
    Become children of light, vigorous, active, sprightly.
    Hasten clouds from the four world quarters;
    Come snow in plenty, that water may be abundant when summer comes;
    Come ice, cover the fields, that the planting may yield abundance,
    Let all hearts be glad!
    The knowing ones will assemble in four days;
    They will encircle the village dancing and singing songs…
    That moisture may come in abundance.


    p. 82

    SONG OF THE HORSE

    NAVAJO

    How joyous his neigh!
    Lo, the Turquoise Horse of Johano-ai,
    How joyous his neigh,
    There on precious hides outspread standeth he;
    How joyous his neigh,
    There on tips of fair fresh flowers feedeth he;
    How joyous his neigh,
    There of mingled waters holy drinketh he;
    How joyous his neigh,
    There he spurneth dust of glittering grains;
    How joyous his neigh,
    There in mist of sacred pollen hidden, all hidden he;
    How joyous his neigh,
    There his offspring many grow and thrive for evermore;
    How joyous his neigh!


    SONG OF THE BLUE-CORN DANCE

    ZUÑI

     

    Beautiful, lo, the summer clouds,
    Beautiful, lo, the summer clouds!
    Blossoming clouds in the sky,
    Like unto shimmering flowers,
    Blossoming clouds in the sky,
    Onward, lo, they come,
    Hither, hither bound!


    p. 83

    PIMA RITUAL SONG CYCLE

    THE FLOOD

    I

    ELDER BROTHER, SON OF EARTH

     

    (Chanted by the People)
    Dazzling power has Elder Brother,
    Mastering the winds with song.
    Swiftly now we come together,
    Singing to gain control.

     

    II

    EARTH DOCTOR PROPHESIED THE FLOOD, CAUSED BY ELDER BROTHER:

     

    Weep, my unfortunate people!
    All this you will see take place.
    Weep, my unfortunate people!
    For the waters will overwhelm the land.
    Weep, my unhappy relatives!
    You will learn all.
    Weep, my unfortunate relatives!
    You will learn all.
    The waters will overwhelm the mountains.

     

    III

    ELDER BROTHER FROM HIS OLLA SONG:

     

    Black house! Black house! Hold me safely in;
    Black house! Black house! Hold me safely in,
    As I journey to and fro, to and fro.

     

    p. 84

    AS HE WAS BORNE ALONG BY THE FLOOD HE SANG:

     

    Running water, running water, herein resounding,
    As on the clouds I am carried to the sky,
    Running water, running water, herein roaring,
    As on the clouds I am carried to the sky.

     

    EMERGING SAFELY FROM THE OLLA HE SANG:

     

    Here I come forth! Here I come forth!
    With magic powers I emerge.
    Here I come forth! Here I come forth!
    With magic powers I emerge.
    I stand alone! Alone!
    Who will accompany me?
    My staff and my crystal
    They shall bide with me.

     

    IV

    HOW SOUTH DOCTOR FORETOLD THE DESTRUCTION OF EARTH AND ALL ITS CREATURES:

     

    The waters dissolve the land.
    The waters dissolve the land.
    The mighty magician tests his strength.
    The waters dissolve the mountain.
    The waters dissolve the mountain.
    Nasi foresees what is coming.

     

    V

    EARTH DOCTOR BEHELD THE RISING WATERS:

     

    Haiya! Haiya! Flood! Flood! Hai-iya!
    See the doom awaiting them!

     

    p. 85

     

    Haiya! Haiya! Flood! Flood! Hai-iya!
    Here are my doomed people before me.

     

    VI

    SOUTH DOCTOR RAISED THE MOUNTAINS:

     

    On the Crooked mountain I am standing,
    Trying to disperse the waters.
    On the Crooked mountain I am standing,
    Trying to disperse the waters.

     

    AND MARKED THE LIMITS OF THE FLOOD:

     

    On the Crooked mountain top I’m standing,
    Trying to disperse the waters.
    On the Crooked mountain top I’m standing, –
    Trying to disperse the waters.

     

    BUT HE COULD DO NO MORE:

    Powerless! Powerless!
    Powerless is my magic crystal!
    Powerless! Powerless!
    I shall become as stone.

    Earth Doctor escaped destruction by shutting himself in his reed staff
    Elder Brother was saved in his olla.
    After the waters rolled back
    Elder Brother was first to appear and so became ruler of the world.
    Now Earth Doctor created all things anew.

    p. 86

    CREATION SONGS BY EARTH DOCTOR

    I

     

    Earth Magician shapes this world.
    Behold what he can do!
    Round and smooth he molds it.
    Behold what he can do!

     

    II

     

    Earth Magician makes the mountains.
    Heed what he has to say!
    He it is that makes the mesas.
    Heed what he has to say.
    Earth Magician shapes this world;
    Earth Magician makes its mountains;
    Makes all larger, larger, larger.

     

    III

     

    Into the earth the Magician glances;
    Into its mountains he may see.

     

    IV

     

    I have made the Sun!
    I have made the Sun!
    Hurling it high
    In the four directions.
    To the East I threw it
    To run its appointed course.

     

    V

     

    I have made the Moon!
    I have made the Moon!
    Hurling it high
    In the four directions.
    To the East I threw it
    To run its appointed course.

     

    p. 87

    VI

     

    I have made the Stars!
    I have made the Stars!
    Above the earth I threw them.
    All things above I’ve made
    And placed them to illumine.

     

    WARS OF THE PEOPLE

    I

    AFTER A TIME ELDER BROTHER WENT WITH THE PEOPLE TO SLAY HÂ-ÂK, THE FEMALE MONSTER

     

    Dazzling power has Elder Brother,
    Mastering the winds with song.
    Swiftly now we come together,
    Singing to secure control.
    Kovakova, kovakova,
    Kovakova, kovakova.
    Singing on the summit
    Of great Mo-hatûk mountain,
    Anayokuna, anayokuna, hayokuna.
    Sacred pipe of Tcu-unarsat,
    Sleep-inducing sacred pipe,
    Anayokuna, anayokuna, hayokuna.
    Hâ-âk flees from her pursuers,
    But her spring and mortar stay.
    Throw a great stone!
    Throw a great stone!
    The blue owl is brightest,
    Throw a great stone!
    The blue owl is brightest,
    Throw a great stone.

     

    p. 88

    II

    WHEN THEY HAD SLAIN HÂ-ÂK THEY WENT AGAINST THEIR ENEMIES, SINGING:

     

    We go; we go; we go; we go.
    Happy, we leave our homes.
    We go; happily we go.
    We run; we run; we run; we run.
    Happy, we leave our land.
    With pleasure hence we hasten.

     

    III

    THUS SANG THE PEOPLE AS THEY CAME UP OUT OF THE EARTH, WHITHER THEY FLED DURING THE FLOOD:

     

    Together we emerge with our rattles;
    Together we emerge with our rattles,
    Bright-hued feathers in our headdresses.

     

     

    With our nyñnyirsa we went down,
    With our nyñnyirsa we went down;
    Wearing Yoku feathers in our headdresses.

     

     

    This is the White Land, we arrive singing,
    Headdresses waving in the breeze.
    We have come! We have come!
    The land trembles with our dancing and singing.

     

     

        We run, we run, we run, we run,
    Happy we leave our land;
    With pleasure hence we hasten.

     

     

    On these Black mountains all are singing,
    Headdresses waving, headdresses waving.

     

    p. 89

     

    We all rejoice! We all rejoice!
    Singing, dancing, the mountains trembling.

     

    IV

    WHEN THEY ATTACKED THE MEN OF MORNING-BLUE THEY SANG:

     

    Yonder stands the doomed habitation.
    About the pueblo runs its frightened chieftain
    In yellow garment with hand-print decoration.

     

    V

    AT GILA CROSSING ELDER BROTHER SANG:

     

    I am the magician who with the sacred pipe
    Of Tcu-unarsat increase my magic power.
    I am the magician of the downy feathers.
    With the soothing sacred pipe.
    I bring sleep upon my enemy.

     

    VI

    THEY WENT AGAINST THE ENEMY NEAR TEMPE, SINGING:

     

    Look for him! Look for him!
    Poor distracted enemy; take him!
    Poor fear-stricken enemy; take him!

     

    p. 90

    VII

    WHEN HE CLIMBED THE CLIFF TO ATTACK EAGLE, ELDER BROTHER SANG:

     

    Up the cliff, steep and smooth,
    Up the cliff, steep and smooth,
    Up the cliff, steep and smooth,
    Climbs Elder Brother
    With his shining power.
    Up the cliff, steep and smooth,
    Up the cliff, steep and smooth,
    He climbs step by step.

     

    VIII

    THERE HE CONCEALED HIMSELF AS A FLY, SINGING:

     

    Himovali! Die fly! Himovali! Die fly!
    I shall sleep! I shall sleep!
    Himovali! Let die! I am drowsy.
    I will sleep! Buzz-z.

     

    IX

    WHEN EAGLE RETURNED HIS WIFE PUT HIM TO SLEEP WITH THIS SONG:

     

    Haya yakahai yahai mo! Haya yakahai mo!
    I am sleepy, I am sleepy.
    Haya yakahai yahai mo! I am sleepy.

     

    p. 91

    X

    THEN THE ELDER BROTHER SLEW THE EAGLE AND RETURNING IN TRIUMPH, ELDER BROTHER CELEBRATED HIS PROWESS:

     

    Child of the Raven! Child of the Raven!
    You of the dazzling power.
    See my magic power shining like the mirage.

     

    HUNTING SONGS

    I

     

    At the time of the White Dawn;
    At the time of the White Dawn,
    I arose and went away.
    At Blue Nightfall I went away.

     

     

    I ate the thornapple leaves
    And the leaves made me dizzy.
    I drank thornapple flowers
    And the drink made me stagger.
    The hunter, Bow-remaining,
    He overtook and killed me,
    Cut and threw my horns away.
    The hunter, Reed-remaining,
    He overtook and killed me,
    Cut and threw my feet away.

     

     

    Now the flies become crazy
    And they drop with flapping wings.
    The drunken butterflies sit
    With opening and shutting wings.

     

    p. 92

    II

     

    Young Hare Magician running
    Brings black-tailed deer venison.
    And young Badger Magician
    Brings the feet of black-tailed deer.

     

     

    Had I neither winds or clouds?
    In the east the Yellow Ikol,
    In the west the Yellow Ikol
    Called me. I had no winds or clouds.

     

    BASKET-BEATING SONGS

    I

     

    As the Sun sinks to the westward
    We begin singing the Eagle songs.
    The home of the Magician rises,
    Standing before me in the land.
    We begin singing the Eagle songs.

     

     

    Earth Magician now comes hither;
    Earth Magician now comes hither.
    From the depths the songs are rising,
    And by him are here established.
    As now the land is prosperous;
    As now the land is prosperous
    Elder Brother comes from the East;
    He comes here as a child might,
    The land prospers with his coming.

     

     

    It was in the western mountains
    That White-Eater Woman dwelt.
    It was in the western mountains
    That White-Eater Woman dwelt.

     

    p. 93

     

    The evening glows red in the West,
    And the birds here gather about me.
    Now I hear the screams of the Eagle.
    Haiya ha aiya haya haya ha-a!
    Now I meet and see you. Haiya ha!

     

    II

     

    Roll from cliff end to cliff end,
    Roll, Winds, from the steep house walls.
    Thus the growing excitement
    Gathers like the winds that blow
    From the house of Wind Magician.

     

     

    In the East, my younger brothers,
    We are preceded by the bearers
    Of the sacred eagle feathers.
    In the East, my younger brothers,
    We are preceded by the bearers
    Of the sacred eagle feathers

     

     

    In the distant land of Eagle,
    In the distant land of Eagle
    Sounds the harmonious rolling
    Of reverberating thunder.

     

     

    Now the Swallow begins his singing;
    Now the Swallow begins his singing.
    And the women who are with me,
    The poor women begin to sing.

     

     

    The Swallows meet in the standing cliffs;
    The Swallows meet in the standing cliffs.
    And the rainbows arched above me,
    There the blue rainbow arches meet.

     

     

    The Black Swallows running hither;
    The Black Swallows running hither,

     

    p. 94

     

    Running hither come to lead me,
    Lead me there, lead me there.

     

     

    Haiya! Far in the distant east
    Lie the clouds hidden under the mountain.
    Far in the east direction
    To the hidden clouds I come running.

     

     

    We are beating the basket drums:
    We are beating the basket drums.
    I am singing, I am listening;
    From my feathers clouds are shaking.

     

     

    I am circling like the Vulture,
    Staying, flying near the blue.
    I am circling like the Vulture,
    Breathing, flying near the blue.

     

     

    Now the Reddish Bat rejoices
    In the songs which we are singing;
    He rejoices in the eagle down
    With which we ornament our headdress.

     

     

    I ran into the swamp confused;
    There I heard the Tadpoles singing.
    I ran into the swamp confused,
    Where the bark-clothed Tadpoles sang.

     

     

    In the West the Dragonfly wanders,
    Skimming the surface of the pools,
    Touching only with his tail. He skims
    With flapping and rustling wings.

     

     

    Thence I run as the darkness gathers,
    Wearing cactus flowers in my hair.
    Thence I run as the darkness gathers,
    In fluttering darkness to the singing place.

     

    p. 95

    SONG OF THE RACE

     

    Many people have gathered together,
    I am ready to start in the race,
    And the Swallow with beating wings
    Cools me in readiness for the word.

     

     

    Far in the west stands the Black mountain
    Around which our racers ran at noon.
    Who is this man running with me,
    The shadow of whose hands I see?

     

    SONG OF STRANGENESS

     

    Singing to the gods in supplication;
    Singing to the gods in supplication,
    Thus my magic power is uplifted.
    My power is uplifted as I sing.

     

     

    Harlots hither running come;
    Harlots hither running come,
    Holding blue flowers as they run.
    Talking in whispers they file along.

     

     

    Along the crooked trail I’m going,
    Along the crooked trail going west.
    To the land of rainbows I’m going,
    Swinging my arms as I journey on.

     

    NAME-SONG

     

    The ceremonial reeds are lifted;
    The ceremonial reeds are lifted.
    Ma-akahi has killed an Apache,
    And we meet together here in war paint

     

    p. 96

     

    To collect hair trophies with their power.
    Hivayomi has taken a captive,
    And the magic of his bow dies with him.

     

    PUBERTY SONG

     

    Come, hurry forth, hurry forth.
    Already the echoing sounds
    Of darkness are heard around.

     

     

    The Virgin is not sleepy,
    She is wakeful through the night.

     

     

    The Saguaro lies there broken;
    And my fallen feathers rise
    O’er the top of Table Mountain.

     

     

    The boy stirred the rumbling stones;
    The woman heard and could not sleep.
    And my toe nails are broken.

     

     

    The branches of darkness fell,
    Cutting my feathers as I passed.

     

    SONG OF THE MAGIC OF DAWN

     

    On the top of Móhatûk
    There are many clouds standing.
    On the top of Móhatûk
    Many fog clouds are rising.
    The bitter wind blows on us;
    The bitter wind blows on us,
    As we sing with many bows.

     

    p. 97

     

    Though I am a Navitco,
    I hear you talk about me.
    I thrust my head through the sky
    And with it I run away.

     

     

    Cut sticks, cut sticks, cut sticks straight.

     

    FETISH SONG

     

    We commence the fetish song;
    We commence the fetish song.
    It is difficult but I try;
    The night grows very noisy.

     

     

    The fetish song arises;
    The fetish song arises.
    To it the crazed women run;
    To it the crazed women run.

     

     

    Pity me! Oh, pity me!
    And strip away my disease;
    Now strip away my disease;
    Clear it away by singing.
    I’m going to the singing;
    I’m going to the singing.
    It is leading to the mountain,
    Running to Sievat mountain.

     

    LIGHTNING SONG

     

    See the destructive lightning
    Going to kill the distant tree.
    It is going, my younger brother,
    To split the distant tree.

     

    p. 98

     

    Around the mountain I carry
    My poor younger brother:
    Carry him around the mountain
    And then stand before it.

     

     

    The lightning like reddish snakes
    Tries to lash and shiver the trees.
    The lightning tries to strike them,
    But it fails and they still stand.

     

     

    Through the roaring darkness I run,
    Carrying my poor younger brother;
    From the top of the sky the lightning
    Shoots, and strikes nearby.

     

    HORNED TOAD SONG

     

    The East Land seems very pleasant.
    I go toward it and I see
    How pleasant it seems to be.
    I go toward the Pleasant Land.

     

     

    West Land is most terrible.
    I go toward it and I see
    How terrible the Land is.
    I go toward the fearful Land.

     

    GILA MONSTER SONG

     

    Pitiable harlot though I am,
    My heart glows with the singing
    While the evening yet is young.
    My heart glows with the singing.

     

    p. 99

     

    Where the two stones were standing,
    Black Wind roared in fearful blasts,
    Driving the birds before him
    Fluttering back and forth.

     

     

    On the summit of white Ngiwolik
    There the green frogs are singing.
    Lying near the blue storm clouds
    There many frogs are singing.

     

    BLACK LIZARD SONG

     

    We first sing at the Magician’s;
    We first sing at the Magician’s,
    The round disk of the Sun arose,
    Accompanied with its rays.

     

     

    Harlots came running in a group;
    Harlots came running in a group.
    Harlots came with hikimoli,
    Flower crowns upon their heads.

     

     

    Black Lizard found the trail where
    Elder Brother had been running,
    And he came out from the clouds
    With water upon his arms.

     

     

    Darkness settles on the summit
    Of the great Stony Mountain.
    There circling round it settles
    On the great Stony Mountain.

     

     

    The ruddy beams like spider threads
    Across the sky came streaming.
    The reddish snakes like spider’s web
    To the opposite side came flaming.

     

    p. 100

    BLACK-TAILED DEER SONG

     

    Down from the houses of magic;
    Down from the houses of magic,
    Blow the winds and from my antlers,
    And my ears they stronger gather.

     

     

    Over there I ran trembling;
    Over there I ran trembling,
    For bows and arrows pursued me.
    Many bows were on my trail.

     

     

    What horse is trying to catch me?
    What horse is trying to catch me?
    The horse with the star forehead
    Now slowly gains upon me.

     

     

    We are sitting here together;
    We are sitting here together,.
    Singing the song of the east,
    Singing the song of the west.

     

    RATTLESNAKE SONG

     

    In the early evening,
    In the early evening
    We begin to sing many songs;
    And I join in singing many.

     

     

    It was near Kâ-matûk mountain
    That this Rattlesnake came forth;
    And he saw the low clouds lying
    Near the summit of the mountain.

     

     

    Who is this, who is this?
    Is it not Horned Rattlesnake?

     

    p. 101

     

    Is it not Horned Rattlesnake
    Who now appears before us?

     

     

    The Butterflies are singing;
    The Butterflies are singing,
    As I go past the foundations
    Below, of the ancient house.

     

    BEAVER SONG

     

    You talk about and fear me;
    You talk about and fear me.
    As like the sinuous snake
    I go upon the water.

     

     

    I see that you go slowly;
    I see that you go slowly.
    Strong as the Sun among the trees,
    You leave your mark upon them.

     

     

    Younger brother, I am Beaver,
    I am the quick-eared Beaver
    That gnaws the trees of the forest,
    ’Tis I who overthrow them.

     

    OWL SONG

     

    Toward great Kâ-matûk mountain
    I go to join the singing,
    During the glow of evening.
    I meet all the singers there.

     

     

    Owl is singing in the distance,
    I hear him moving back and forth.

     

    p. 102

     

    Many harlots came here running;
    Here came running and came laughing.

     

     

    Small Owl resembles Tcokot;
    The winds rise from Owl’s feathers.
    With their ashy tips he starts them.
    Small Owl is like the Large Owl.

     

     

    Owl makes me drink the reddish water;
    Rapidly intoxicated
    I try to walk straight toward the east,
    And find my footsteps staggering.

     

    QUAIL SONG

     

    The Gray quails were bunched together
    Coyote ran to look upon them.
    The Blue quails were bunched together;
    Coyote looked sidewise at them.

     

    MOUSE SONG

     

    Wings of birds invisible
    Are now fluttering above you.
    You stand with face uplifted
    And quietly listen there.

     

     

    Our land was unfortunate;
    The floods came rolling westward,
    Then they came flowing westward,
    And I cried out much afraid.

     

    p. 103

    BEAR SONG

     

    I am the Black Bear. Around me
    You see the light clouds extending.
    I am the Black Bear. Around me
    You see the light dew falling.

     

     

    I drink the reddish liquor
    Which kills the spirit in me.
    I drink the reddish liquor
    Which kills the spirit in me.

     

     

    Now the singing has commenced,
    Now the singing has commenced.
    I go with my younger brother;
    I know the songs we’re singing.

     

    ROADRUNNER SONG

     

    Roadrunner with the bushy head
    Is always crying, poi! poi!
    As he runs around the house.
    Poi! poi! around the house.

     

     

    Here is the lonely Roadrunner;
    Here is the lonely Roadrunner.
    He eats lizards in the morning;
    He eats solitary lizards.

     

     

    Here is the red-eyed Roadrunner;
    Here is the red-eyed Roadrunner,
    Who runs about the mistletoe.
    This is the red-eyed Roadrunner.

     

     

    I run and hide! I run and hide!
    Now I kill the Gray Lizard

     

    p. 104

     

    And I eat his fat body.
    I run and hide! I run and hide.

     

     

    Over yonder in the mesquite
    Stands the Hawk’s nest with its branches
    Which rise like kiâhâ frame sticks,
    Over yonder in the mesquite.

     

    DOG SONG

     

    The songs commence at nightfall,
    And the winds blow toward the north.
    The winds are blowing strongly,
    Blowing my tail toward the north.

     

     

    Butterfly wings are falling;
    Butterfly wings are falling,
    Falling upon and harming;
    My suffering is greater.

     

     

    See the small dogs come running;
    See the poor dogs come running.
    See the horsemen coming after;
    See the horsemen come laughing.

     

    HARE SONG

     

    Hare is jumping and singing;
    Hare is jumping and singing,
    While the wind is roaring.
    While the wind is roaring.

     

     

    Hare is dancing and singing;
    Hare is dancing and singing,

     

    p. 105

     

    While the clouds are roaring,
    While the clouds are roaring.

     

     

    With headdress of owl feathers;
    With headdress of owl feathers,
    He comes to my far country;
    He comes bringing hence his bow.

     

     

    The Gray Mouse came at nightfall;
    The Gray Mouse came at nightfall,
    Came running in the darkness;
    Came breathing in the darkness.

     

     

    I am shut in at day dawn;
    I am shut in at day dawn,
    All night I am free to run
    But am shut in at day dawn.

     

    GOPHER SONG

     

    In the reddish glow of nightfall,
    In the reddish glow of nightfall
    I return to my burrow,
    About which the flowers bloom.

     

     

    With the four eagle feathers,
    With the four eagle feathers
    I stir the air. When I turn
    My magic power is crossed.

     

     

    And I make hills of soft earth;
    And I make hills of soft earth.
    My breath withers all before it;
    My breath withers all before it.

     

    p. 106

    COYOTE SONG

     

    Coyote commences singing;
    Coyote commences singing.
    The young woman hurries forth
    To hear the Coyote songs.

     

     

    A hat of eagle feathers;
    A hat of eagle feathers,
    A headdress was made for me
    That made my heart grow stronger.

     

     

    Coyote ran around it;
    Coyote ran around it,
    Ran into the blue water,
    Changed the color of his hair.

     

    BADGER SONG

     

    Here am I unfortunate;
    Here am I unfortunate,
    Not to know the songs to sing;
    The songs we sing at sunset.

     

     

    There came a Gray Owl at sunset
    There came a Gray Owl at sunset
    Hooting softly around me,
    He brought terror to my heart.

     

     

    The land lay quietly sleeping;
    The land lay quietly sleeping.
    My young stretch, crying, haya!
    Pity them digging in the dust.

     

     

    You Sun out there in the west;
    You Sun out there in the west,

     

    p. 107

     

    You are now talking to me.
    You are sounding your gourd rattle.

     

     

    The land is parched and burning,
    The land is parched and burning.
    Going and looking about me
    I see a narrow strip of green.

     

     

    Yet I do not know surely,
    Yet I do not know surely.
    The harlot is here among us.
    I go away toward the west.

     

     

    The shadow of Crooked mountain,
    The curved and pointed shadow.
    ’Twas there that I heard the singing;
    Heard the songs that harmed my heart.

     

     

    The light glow of evening;
    The light glow of evening
    Comes as the quails fly slowly,
    And it settles on the young.

     

    BUTTERFLY SONG

     

    The Butterfly song we now commence;
    The Butterfly song we now commence,
    Dancing on sides to and fro
    Until the dust arises.

     

     

    The Butterfly Bird, the Butterfly Bird
    Commences to sing his many songs.
    I run to where the dust arises,
    Close to the walls of the house.

     

    p. 108

     

    I commence the song, I commence the song.
    I heard the singing as I ran;
    I heard the singing as I ran.
    I join with the singing.

     

     

    The Cat-tail Woman commences singing;
    The Cat-tail Woman commences singing.
    I join the circling dancers,
    Striking my breast and singing.

     

     

    I sail in the clouds to Table mountain;
    I sail in the clouds to Table mountain,
    And I sing with Kâ-matûk mountain
    Upon which there are no clouds.

     

     

    Hurry to the Dead Standing mountain;
    Hurry to the Dead Standing mountain.
    See there, my Younger Brother,
    How the winds there run their course.

     

     

    At the clearing of Ma-ayal mountain;
    At the clearing of Ma-ayal mountain,
    Before the house of the Magician,
    There stands the woman laughing.

     

     

    Here on the slopes of Crooked mountain;
    Here on the slopes of Crooked mountain,
    Around whose crest the foam remains,
    We have run for blue water.

     

    DEMON SONG

     

    Singing at Kâ-matûk mountain;
    Singing at Kâ-matûk mountain,
    I listen to their singing;
    I come running to sing with them.

     

    p. 109

     

    Evening now is falling;
    Evening now is falling,
    And demons appeared running
    To strip and expose my soul.

     

     

    In a Santa Rita cave;
    In a Santa Rita cave,
    As I entered in the cave,
    I saw the breath of demons.

     

     

    Here demon boys came running;
    Here demon boys came running,
    Grasping my hair they carried me,
    Brought me to a distant land.

     

    RAIN SONGS

    I

    Hi-ihiya naiho-o! Let us begin our song,
    Let us begin, rejoicing. Hitciya yahina-a.
    Let us begin our song, let us begin rejoicing,
    Singing of the large corn. Hitciya yahina-a.
    Singing of the small corn. Hitciya yahina-a.

    II

    Hi-ihiya naiho-o! The darkness of evening
    Falls as we sing before the sacred âmina.
    About us on all sides corn tassels are waving.
    Hitciya yahina! The white light of day dawn
    Yet finds us singing, while corn tassels are waving.
    Hitciya yahina-a! The darkness of evening
    Falls as we sing before the sacred âmina.
    About us on all sides corn tassels are waving.
    Hitciya yahina! The white light of day dawn
    Yet finds us singing, while the squash leaves are waving.

    p. 110

    Hi-iya naiho-o! The earth is rumbling
    From the beating of our basket drums.
    The earth is rumbling from the beating
    Of our basket drums, everywhere humming.
    Earth is rumbling, everywhere raining.

    III

    Hi-ihiya naiho-o! Pluck out the feathers
    From the wing of the Eagle and turn them
    Toward the east where lie the large clouds.
    Hitciya yahina-a! Pluck out the soft down
    From the breast of the Eagle and turn it
    Toward the west where sail the small clouds.
    Hitciya yahina! Beneath the abode
    Of the rain gods it is thundering;
    Large corn is there. Hitciya yahina!
    Beneath the abode of the rain gods
    It is raining; small corn is there.

    WAR SONGS

    I

     

    Over that black sandy land,
    Over the top came running,
    Over the top came running.
    The Apache slave was killed
    And his hide tanned for leather.

     

    II

     

    Here the warrior, Shining-row,
    Came and saw the night around me.
    Young Coyote made a shield house
    And he sat in it shouting,
    And that was pleasing to me.
    Young Coyote tied the darkness;

     

    p. 111

     

    The cigarettes were passed around,
    Four times when he led me there.
    The Hawk on Mahyal mountain
    Stood with me beating his wings.

     

    III

     

    There arose in the East Land
    One whom I met there smoking
    Flowerlike cigarettes.

     

     

    Running dazed and falsely speaking
    Pitiable and faint-hearted
    I feel at Crooked mountain.

     

     

    There I’m going, there I’m going.
    I have to drink the liquor
    That makes me stagger as I run.

     

     

    Vulture arose from Sandy hill
    Shining upon the land around.

     

    IV

     

    The Gray Spider magician
    He made a square kiâhâ.
    He is indeed a magician.

     

     

    They are shouting, they are shouting,
    Around the hill of Atci.
    The poor people there are shouting
    As the news of battle comes.

     

    V

     

    Now where is he, where is he,
    That he has not already come?
    Yes, I fear that he has been killed.

     

    p. 112

     

    You hung the Raven trophies
    On a pole and danced around them.

     

     

    Amid the rocks of the mountain
    The women tried to hide themselves;
    But the men ran and killed them.

     

    CORN SONG

    Hi-ilo-o ya-a-a! He who sees everything
    Sees two stalks of corn standing;
    He’s my younger brother. Hi-ilo-o ya-a-a!
    He who sees everything, sees the two squashes;
    He’s my younger brother. Hi-ilo-o ya-a-a!
    On the summit of Ta-atûkah sees the corn standing;
    He’s my younger brother. Hi-ilo-o ya-a-a!
    On the summit of Ta-atûkah sees the squash standing;
    He’s my younger brother. Hi-ilo-o woiha!

    Hi-ilo-o ya-a-a! Over Ta-atûkam
    Rise the clouds with their loud thundering.
    Hi-ilo-o ya-a-a! Over Ta-atûkam
    Rise the clouds with their loud raining.
    Hi-ilo-o ya-a-a! The Bluebird is holding
    In his talons the clouds that are thundering.
    Hi-ilo-o ya-a-a! Yellowbird is holding
    In his talons the clouds that are raining.

    Hi-ilo-o ya-a-a! See Elder Brother
    Breathe out the winds that over Ta-atûkam
    Drive the clouds with their loud thundering.
    Hi-ilo-o ya-a-a! See Elder Brother
    Breathe out the winds that over Ta-atûkam
    The welcome storm clouds are suspending.
    Hi-ilo-o ya-a-a! In the great rain clouds
    Let me sing my song of rejoicing.

    p. 113

    MAGICIAN SONG

     

    At early dawn I entered,
    Entered in the white light of day
    And my heart flamed with power
    As I entered the magic house.

     

     

    In the lofty feather house
    His magic is increasing,
    And he moves very slowly
    With the power in his heart.

     

     

    Elder Brother first came forth;
    Elder Brother first came forth,
    And with his shining power
    Governed over all the land.

     

     

    Earth Magician became angry;
    Earth Magician became angry,
    And with his magic power
    He destroyed all the houses.

     

     

    With a Black Snake I tie them;
    With a Black Snake I tie them,
    The houses with a Black Snake,
    The houses with a Black Snake.

     

     

    With a White Snake I tie them;
    With a White Snake I tie them,
    The houses with a White Snake,
    The houses with a White Snake.

     

    NAVITCO SONG

     

    The chicken beans are rattling,
    They are rattling as they fall.

     

    p. 114

     

    The chicken beans are rattling,
    They are rattling as they fall.

     

     

    And the stone wall arose there,
    And the stone wall arose there.
    When the gourd seed was planted
    It made its way through to grow.

     

    WIND SONG

     

    Wind now commences to sing;
    Wind now commences to sing.
    The land stretches before me,
    Before me stretches away.

     

     

    Wind’s house now is thundering;
    Wind’s house now is thundering.
    I go roaring o’er the land,
    The land covered with thunder.

     

     

    Over the windy mountains;
    Over the windy mountains,
    Came the myriad-legged wind;
    The wind came running hither.

     

     

    The Black Snake Wind came to me;
    The Black Snake Wind came to me,
    Came and wrapped itself about,
    Came here running with its song.

     

     

    Swiftly with a cup of water
    I came running to make you drink.
    I make you drink the water
    And turn dizzily around.

     

    p. 115

     

    Among the white cactus leaves;
    Among the white cactus leaves,
    I came running to that place;
    I came running to that place.

     

    SONG OF THE VISION-MAKER

     

    The evening glow yet lingers;
    The evening glow yet lingers,
    And I sit with my gourd rattle
    Engaged in the sacred chant.
    As I wave the eagle feathers
    We hear the magic sounding.

     

     

    Puissant Night is shaking me
    Just as he did at the time
    When I was taken up in spirit
    To the great Magician’s house.

     

     

    Yellow Bird placed his feathers
    Where they fell on the head of the woman;
    Making of her a harlot who ran about
    With her hands clasped before her.

     

     

    Bluebird drifted at the edge of the world,
    Drifted along upon the blue wind.
    White Wind went down from his dwelling
    And raised dust upon the earth.

     

     

    The moonshine abides in me;
    And soon you men and women will see
    The reed that I now am blowing
    Bring the Moon down to meet me.

     

     

    Haiya! The gourd is rattling;
    Haiya! The gourd is rattling.

     

    p. 116

     

    When I go to see it there
    I surely find it rattling.

     

     

    It is evening, it is evening.
    And four times at evening
    Calls the white-headed Swallow
    As he plucks out his feathers.

     

     

    Elder Brother cuts his reed,
    Yonder before me now he throws it,
    Stepping upon it so that the
    Clouds repeat the sound.

     

     

    Gray Coyote is a dirty meddler,
    He wears a belt of snake skin.
    Gray Coyote is a dirty meddler,
    He wears a belt of snake skin.

     

     

    Blue Frog-women met and carried me
    To the cloud land in the East.
    Blue Frog-women met and carried me
    To where the clouds are standing.

     

     

    Gray Coyote stood in the forest,
    From his shoulders he plucked feathers
    That gave me shining power,
    Plucked wing feathers bearing power.

     

     

    I entered Yâinupanu mountain
    And saw Elder Brother’s land
    Marked off with its square corners,
    Marked as in a rectangle.

     

     

    Yellow Bird carries me to the caves,
    To the distant caves of the mountain,
    And we hear the sound of his footsteps
    As he moves upon his way.

     

    p. 117

     

    Gray Road-runner, the magician,
    As his young cried out with hunger,
    Ran about engaged in killing
    Millipeds that he carried home.

     

     

    The Black Turtle now approaches us,
    Wearing and shaking his belt of night.
    The Black Turtle now approaches us,
    Wearing and shaking his belt of night.

     

     

    The harlot arose and ran about,
    Beating her breast and the air.
    The harlot arose and ran about,
    Beating her breast and the air.

     

     

    Understand, my younger brothers,
    That it is the Sun that gives me
    The trance vision that I see.
    The Sun gives magic power.

     

    NOTE

    “Tell me,” I asked an Indian song-poet who had just taught me a song of his composing, “when you made your song, which came first, words or music?”

    The Indian stared at me in puzzled surprise: “I made a song,” he answered, “a song is words and music—all comes together.”

    Because Indian poems are therefore really songs, conceived as a very part of the iteration and intonation of music, I have endeavored in my translations to hold in minutest detail to the original rhythm and accent, believing that only thus can the Indian verse sing, through an alien tongue, in its true form.

    NATALIE CURTIS
    Santa Fe, New Mexico, September, 1917


    p. 118

    SONG OF THE EARTH

    NAVAJO

     

    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    Now the Mother Earth
    And the Father Sky,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    Sisnajinni,
    Tsodsichl,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    Now Doko-oslid
    And Depenitsa,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    And the night of darkness
    And the dawn of light,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,

     

    p. 119

     

    All is beautiful, indeed.

     

     

    Now Hastyeyalli
    And Hastyehogan,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    And the white corn
    And the yellow corn,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    And the corn-pollen
    And the Ripener,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    Life-that-never-passeth,
    Happiness-of-all-things,
    Meeting, joining one another,
    Helpmates ever, they.
    All is beautiful,
    All is beautiful,
    All is beautiful, indeed.

     

     

    Now all is beautiful,
    All is beautiful,
    All is beautiful, indeed.


    p. 120

    HUNTING SONG

    NAVAJO

     

    Comes the deer to my singing,
    Comes the deer to my song,
    Comes the deer to my singing.

     

     

    He, the blackbird, he am I,
    Bird beloved of the wild deer,
    Comes the deer to my singing.

     

     

    From the Mountain Black,
    From the summit,
    Down the trail, coming, coming now,
    Comes the deer to my singing.

     

     

    Through the blossoms,
    Through the flowers, coming, coming now,
    Comes the deer to my singing.

     

     

    Through the flower dew-drops,.
    Coming, coming now,
    Comes the deer to my singing.

     

     

    Through the pollen, flower pollen,
    Coming, coming now,
    Comes the deer to my singing.

     

     

    Starting with his left fore-foot,
    Stamping, turns the frightened deer,
    Comes the deer to my singing.

     

     

    Quarry mine, blessed am I
    In the luck of the chase.
    Comes the deer to my singing.

     

     

    Comes the deer to my singing,
    Comes the deer to my song,
    Comes the deer to my singing.


    p. 121

    SONG OF THE RAIN CHANT

    NAVAJO

     

    Far as man can see,
    Comes the rain,
    Comes the rain with me.

     

     

    From the Rain-Mount,
    Rain-Mount far away,
    Comes the rain,
    Comes the rain with me.

     

     

    O’er the corn,
    O’er the corn, tall corn,
    Comes the rain,
    Comes the rain with me.

     

     

    ’Mid the lightnings,
    ’Mid the lightnings zigzag,
    ’Mid the lightnings flashing,
    Comes the rain,
    Comes the rain with me.

     

     

    ’Mid the swallows,
    ’Mid the swallows blue,
    Chirping glad together,
    Comes the rain,
    Comes the rain with me.

     

     

    Through the pollen,
    Through the pollen blest,
    All in pollen hidden,
    Comes the rain,
    Comes the rain with me.

     

     

    Far as man can see,
    Comes the rain,
    Comes the rain with me.


    SONG FROM THE MOUNTAIN CHANT

    NAVAJO

     

    Thereof he telleth.

     

     

    Now of the Holy Youth,
    Thereof he telleth.

     

     

    Moccasins decked with black,
    Thereof he telleth.

     

     

    And richly broidered dress,
    Thereof he telleth.

     

     

    Arm-bands of eagle feathers,
    Thereof he telleth.

     

     

    And now the rain-plumes,
    Thereof he telleth.

     

     

    Now of the Male-Rain,
    Thereof he telleth.

     

     

    Now of the rain-drops fallen,
    Thereof he telleth.

     

     

    Now of Unending Life,
    Thereof he telleth.

     

     

    Now of Unchanging Joy,
    Thereof he telleth.

     

     

    Thereof he telleth.


    p. 123

    CORN-GRINDING SONG

    ZUÑI

    I

     

    O, my lovely mountain,
    To’ yallanne!
    O, my lovely mountain,
    To’ yallanne!
    To’ yallanne!
    High up in the sky,
    See Rain-makers seated,
    Hither come the rain-clouds now,
    He-ya, ha-ya, he-ya!

     

     

    Behold, yonder
    All will soon be abloom
    Where the flowers spring
    Tall shall grow the youthful corn-plants.

     

    II

     

    Lovely! See the cloud, the cloud appear!
    Lovely! See the rain, the rain draw near!
    Who spoke?
    ’Twas the little corn-ear
    High on the tip of the stalk
    Singing while it looked at me
    Talking aloft there
    “Ah, perchance the floods
    Hither moving
    Ah, may the floods come this way!”

     

    III

     

    Yonder, yonder the fair rainbow,
    See the rainbow brightly decked and painted!
    Now the swallow bringeth glad news to your corn,

     

    p. 124

     

    Singing, “Hitherward, hitherward, hitherward, rain,
    “Hither come!
    “Hither come!”
    Now hear the corn-plants murmur,
    “We are growing, everywhere!
    “Hi, yai! The world, how fair!”


    KOROSTA KATZINA SONG

    HOPI

     

        Yellow butterflies,
    Over the blossoming virgin corn,
    With pollen-painted faces
    Chase one another in brilliant throng. 

    Blue butterflies,
    Over the blossoming virgin beans,
    With pollen-painted faces
    Chase one another in brilliant streams.

    Over the blossoming corn,
    Over the virgin corn
    Wild bees hum!

    Over the blossoming beans,
    Over the virgin beans
    Wild bees hum!

    Over your field of growing-corn
    All day shall hang the thunder-cloud;
    Over your field of growing corn
    All day shall come the rushing rain.


    p. 125

    HE-HEA KATZINA SONG

    HOPI

     

    Corn-blossom maidens
    Here in the fields,
    Patches of beans in flower,
    Fields all abloom,
    Water shining after rain,
    Blue clouds looming above.

     

     

    Now behold!
    Through bright clusters of flowers
    Yellow butterflies
    Are chasing at play,
    And through the blossoming beans
    Blue butterflies
    Are chasing at play.

     

    p. 126 p. 127 p. 128


    p. 129

    SONGS FROM CALIFORNIA

    SONGS OF SPIRITS

    WINTU

    I

    LIGHTNING

     

    I bear the sucker-torch to the western tree-ridge.
    Behold me! first born and greatest.

     

    II

    OLELBIS (THE CREATOR)

     

        I am great above.
    I tan the black cloud.

     

    III

    HAU (RED FOX)

     

    On the stone ridge east I go.
    On the white road I, Hau, crouching go.
    I, Hau, whistle on the road of stars.

     

    IV

    POLAR STAR

     

    The circuit of earth which you see,
    The scattering of stars in the sky which you see,
    All that is the place for my hair.


    p. 130

    SONGS OF KUMASTAMXO

    YUMA

    I

    WHEN THE SPIRIT-WIND APPROACHED

     

    “The Wind is wandering, is wandering;
    The Wind is wandering, is wandering.”

     

    II

    WHEN HE BURNT THE UNCLEAN HOUSE

     

    “The house will burn, will burn.
    The house will be crackling, will be crackling.
    It will blaze.
    We are going to dance.
    It is going to be lighted.
    It is going to be lighted.
    It will blaze.
    We are going to dance.
    Something bird-like is coming. * 

    Bird-like tracks will be about the place.
    We are going to light this unclean house.
    It will blaze, blaze.”

     

    III

    WHEN HE MADE THE RIVER

     

        “This is my water, my water.
    This is my river, my river.
    We love its water.

     

     

    p. 131

     

    We love its foamwood.
    It shall flow forever.
    It shall flow forever.
    When the weather grows hot, it shall rise and overflow its banks.
    It shall flow forever.”

     

    IV

    AFTER HE HAD FINISHED HIS CREATING

     

    “Into the earth I go down, go down.
    Nothing but earth will I be seeing, will I be seeing.
    I sink down into the old river-bed,
    Down into the interior.”

     

    V

    WHEN HE BECAME THE EAGLE

     

        “I am springing, springing.
    Wing-feathers!
    Body-feathers!
    On my hands wing-feathers.
    On my body body-feathers.”

     

    p. 132 p. 133 p. 134 p. 135


    Footnotes

    130:* Where a house had been burnt seeds were scattered, for the birds to devour.


    SONGS FROM THE NORTHWEST COAST

    PRAYERS OF THE TSIMSHIAN TO NEXNÓA

     

    Nexnóx, Nexnóx!
    Chief, Chief!
    have pity upon us!
    else there will be nobody
    to smoke under you!
    Nexnóx, have pity upon us!

     

    FOR FAIR WEATHER

     

    Nexnóx, Nexnóx!
    Chief, Chief!
    have pity upon us!
    Look down and see
    what those under you
    whom you made are doing!
    Pull up your foot
    and sweep off your face! *

     

    FOR CALM WEATHER

     

    Hold in your breath, Chief,
    that it may be calm.

     

     


    Footnotes

    135:* “pull up your foot” means “stop the rain”; “sweep off your face” means “take away the clouds.”


    p. 136

    THREE SONGS FROM THE HAIDA:
    QUEEN CHARLOTTE’S ISLAND, B.C.

    LOVE SONG

     

    Beautiful is she, this woman,
    As the mountain flower;
    But cold, cold, is she,
    Like the snowbank
    Behind which it blooms.

     

    THE BEAR’S SONG

     

    (Whoever can sing this song is admitted forever to the friendship of the bears)
    I have taken the woman of beauty
    For my wife;
    I have taken her from her friends.
    I hope her kinsmen will not come
    And take her away from me.
    I will be kind to her.
    Berries, berries I will give her from the hill
    And roots from the ground.
    I will do everything to please her.
    For her I made this song and for her I sing it.

     

    SONG FOR FINE WEATHER

     

    O good Sun,
    Look thou down upon us:
    Shine, shine on us, O Sun,
    Gather up the clouds, wet, black, under thy arms—
    That the rains may cease to fall.
    Because thy friends are all here on the beach

     

    p. 137

     

    Ready to go fishing
    Ready for the hunt.
    Therefore look kindly on us, O Good Sun!
    Give us peace within our tribe
    And with all our enemies.
    Again, again, we call
    Hear us, hear us, O Good Sun!


    BEAR SONG

    HAIDA

     

    Chief, chief, that I am,
    Be careful how you pull your grandfather around.
    Be careful how you pull around your grandfather
    As you sit beside him.
    I am too much of a boy for you.
    Chief, chief that I am, 

    Chief, chief that I am,
    I am already far away.
    At the cliff, coming from my passage through the mountains,
    I, hold up my head grandly.
    Chief, chief that I am,
    I am already far away from it.
    From my blue mountain I am now far away.
    On the Island I travel, led about proudly.
    From it I am far away.
    Chief, chief that I am.

    Chief, chief that I am,
    They say that I have green mountains.
    They say that I went into the creek I own which stretches its length afar.
    Chief, chief that I am.

     

    p. 138

     

    Chief, chief that I am,
    When the sun rises I start traveling about.
    Now I am lying under a deadfall.
    Chief, chief that I am. 

    Chief, chief that I am,
    My power is all taken away,
    My power is all taken away.
    Chief, chief that I am,
    My power is all taken away,
    Chief, chief that I am.

    Chief, chief, whither did my great brother wander proudly?
    My mind shakes as I go about.
    Chief, chief.

    Chief, chief,
    Tell me where he fell.
    I do not know the place.
    Chief, chief, chief.


    HAIDA CRADLE SONGS

    I

     

    Again perhaps you expect to sit up high in your father’s canoe *
    chief-woman, and look around upon all things
    in front of Upset-Canoe.
    Be careful, be careful, chief-woman!

     

     

    p. 139

     

    Again perhaps you expect to sit up high in your father’s canoe,
    chief-woman, and look around the place
    whence abalones come.
    Be careful, be careful, chief-woman.

     

    II

     

    Perhaps you are crying and crawling
    to get your grandmother’s hand
    which was hurt on a wooden tray with square sides, I hear;
    for that you are crying and crawling
    chief-woman, chief-woman,
    crying and crawling.

     

    III

     

    Whence have you fallen, have you fallen?
    Whence have you fallen, have you fallen?
    Did you fall, fall, fall, fall,
    from the top of a salmonberry bush?

     

    IV

     

    Stop crying, chief’s child! Stop crying, chief’s child!
    I do not expect that drums will sound again for you, chief’s
    child, if it is for that you are crying and wriggling.
    Stop crying, great chief’s child, a child of noble family sits
    quietly.
    Now, now, great chief’s child; a child of noble family sits
    quietly.
    Stop crying, chief’s child! Stop crying, chief’s child!
    I do not expect that they are going to lay heavy planks for
    you again, chief’s child; if it is for that you are crying and
    wriggling.
    Stop crying, great chief’s child, a child of noble family sits
    quietly.
    Now, now, great chief’s child; a child of noble family sits
    quietly.

     

    p. 140

    V

     

    One sits here like a common person facing the woods
    Say, stop telling lies!
    Your mouth will be crooked
    you mosquito-people-trash!

     

    VI

     

    In your father’s house, your father’s house
    Cape Qóna seagulls eating things
    are making cries.
    In the midst of all these things
    you are going to move
    proudly as you sit.

     

    VII

     

    Come, let us take it on our knees!
    Come, let us take it on our knees!
    Hand it to one another inside of its father’s house,
    hand it to one another!
    Come, let us take it on our knees!
    Come, let us take it on our knees!

     

    VIII

     

    At that time when my child
    goes about as a youth
    vainly alone
    I shall sit around.
    His son
    making a great noise
    went by on the water.
    I wonder where he is going!
    His son
    making a great noise
    went by on the water.
    It must be to the North islands.

     

    p. 141

    IX

     

    Did you make up your mind
    to fall into the cradle
    to fall into the cradle
    to fall in from the top of a spruce-tree?
    to fall in from the top of a salmonberry bush?

     

    X

     

    Be careful, my noble sons!
    you will grow to one another like leaves.
    Be careful, my own chief!
    Be careful, my own chief!

     

    XI

     

    Are you crying for this, chief?
    Are you crying for this, chief?
    Are you crying to have your sisters
    put you up higher, chief?
    Crying for your cousins to make the people
    as numerous in front of you
    as when people make seagulls cry,
    being obliged to step on them,
    For these things are you crying, chief?

     

    XII

     

    You came to me, you came to me, ye he  he!
    You came to me, you came to me.
    You came walking to me, calling me “mother,”
    instead of to someone else.
    To me my child, who is a chief’s child,
    came walking, calling me “mother,”
    Mother of noble family,
    Mother of noble family, mother of noble family,
    mother of noble family, mother of noble family.

     

    p. 142

    XIII

     

    Why does he cry softly?
    Why does he wriggle as he sits?
    He wriggles and cries for grandfather’s house.

     

    XIV

     

    It is not now as it was in olden times.
    Even slaves are beginning to own good abalone-shells!

     

    XV

     

    Dogs, even,
    when they have pups
    to them give their love.
    That is why
    mine I love.

     

    XVI

     

    Still stands
    Skîlsîs town.
    Do not cry
    upon my knees!

     

    XVII

     

    Why is it
    your slave close by
    (even I, your mother!)
    you want something you cannot get, you say?
    You are very foolish,
    uncle reborn,
    I bore.

     

    XVIII

     

    My child says:
    Look around at the waves,—
    Then she fools me
    with unripe salmonberries.

     

    p. 143

    XIX

     

    Behind Sea-Lion Town
    I was looking around a while;
    the future chief I found,
    just big enough to walk.
    Take care, take care, my own chief!
    Take care, my own master!

     

    XX

     

    Women are better than men,
    women are better than men.
    Women have more property.
    Chiefs of my family,
    where are you?

     

    XXI

     

    Upon his grandmother’s land
    my child walks proudly.
    For that his foot is dear.
    Do not cry!

     


    Footnotes

    138:* Chiefs’ children used to be placed high up on blankets in the center of trading canoes so that they could look about. Here the baby is reminded of what she used to do in a former existence.


    BILQULA DEATH SONG

     

    He makes me pure
    O making pure, making pure!
    I destroy not life
    I am the life maker.


    SONG OF QAQATCGUK

    TLINGIT

     

    The man who thought he had perished
    dreams thus about himself:
    I keep feeling
    as if I had gotten home.

     

    p. 144

    SONG OF WOMAN’S PREMONITION

     

    Already I am going,
    I am going to die.
    I have dreamed of my son.

     

    SONG OF RAVEN

     

    That Raven must have been a great fellow.
    He went down under the sea.
    Then they pulled up his nose.
    He went through the town for his nose.
    When it was given him he started to fly out of doors.
    He flew out with it.
    Why! instead of looking like himself, he looks as if he ought
    to have a drink.
    After you have done as he has done you can wander about the
    entire world-beach.

     

    CRADLE SONG FOR A GIRL

     

    If I do not take anything to the party
    I shall be ashamed,
    I shall be ashamed.
    Little girls, listen.
    Little girls, listen.

     

    CRADLE SONG

     

    Let me shoot a small bird
    for my younger brother.
    Let me spear a small trout
    for my younger sister.

     

    p. 145

    SONG OF LITTLE-LAKE-UP-ABOVE

    (When his people expected others to come with food to give them a feast)

     

    It is before my face every day.
    And when I sleep I always think of you.
    I long much for you.
    Thinking about you comes to me
    like a sudden sickness.

     

    SONG OF SORROW

    (By a woman whose brothers were drowned and their bodies not recovered)

     

    Your reef has beaten me,
    Kágwantan’s children.
    But take pity on me.
    I wonder what I always attend to
    when I wake up in the morning.
    Sometime I might see my brothers.

     

    COMPOSED BY SMALL-LAKE-UNDERNEATH

    (About a drifting log found full of nails, out of which a house was built. Sung when a feast is about to be given for a dead man)

     

    I always compare you to a drifting log
    with iron nails in it.
    Let my brother float in,
    in that way.
    Let him float ashore
    on a good sandy beach.
    I always compare you, my mother,
    to the sun passing behind the clouds.
    That is what makes the world dark.

     

    p. 146

    KAGWANTAN SONG FOR THE FEAST

     

    (When a slave is to be killed)
    The words of people
    now snow me under,
    the words of worthless people.

     

    SUNG BY THE WOLF FAMILIES

     

    (Coming to a feast)
    A rich man is coming.
    Your feelings you keep silent.
    When it is ended,
    thus they always say:
    “It is all gone.”

     

    AT A GREAT FEAST

     

    We are also going to be invited
    to Killisnoo.
    High-cast people
    are going to eat.

     

    BY NAQUALI

     

    I wonder what my future life
    will do to me.

     

    p. 147

    SONG OF FOR-A-TOWN SPIRIT

     

    (About the Táqdentan, because when the latter came to Juneau to drink they did not pay any attention to the Auk people.)
    I observe how people are treated
    after they are dead,
    and therefore I drink
    before I die.
    What you did was very selfish,
    Táqdentan’s children.
    But I do not blame you
    for your words.
    It is this Raven’s fault.

     

    BY NIGOT

     

    What do you think I live for?
    I live to drink whiskey.
    Have pity on me,
    foam children.

     

    BY TSAKAK

     

    It is only crying about myself
    that comes to me in song.

     

    BY ONE OF THE LENÉDI

     

    (About Juneau when gold was first found there)
    Do not talk any more,
    Lenédi’s children.
    You are ahead
    of all the people in the world.

     

    p. 148

    AN ANGRY SONG COMPOSED BY SEXDAGWET

     

    (Against Little Raven, a blind man of Tongas)
    Just as if a man chased him
    out on the beach
    because of someone’s talking,
    Little Raven threw himself
    before my words.
    I do not feel even a little numb.
    That fellow, Little Raven,
    whose words
    they are always reporting to me,
    can not see anything. 

    (On the same subject)
    Little Raven,
    I hate what you keep saying,
    because you are a slave’s son
    and can see nothing.
    I hate to have you talk to me
    because you have spots all over your face
    like a big sea cucumber
    and look like a slave.
    Don’t you know that,
    because you can not see anything,
    you big slave’s son,
    you keep picking up sand
    instead of dipping into the dish?

     

    BY DEAD-SLAVE

    (About a woman named Poor-orphan, who was a very poor girl, but afterward became the richest woman in Wrangell)

    I used to make fun
    of this poor little girl at Wrangell
    when she was very small.

     

    p. 149

    BY A SHAMAN OF THE KÁGWANTAN NAMED KAGANK

     

    It is only on account of Strong Drink
    that you pity me.
    Why don’t you also love me?

     

    BY UNDER-A-BLANKET

    (About the son of Luknaxádi, whose brother was killed in compensation for the killing of her brother)

     

    His mind is just like mine,
    Lubnaxádi’s children.
    So that I am beginning to love him.
    I wonder what I always look for
    when I wake up in the morning.
    Sometime I might see my brothers.

     

    BY MAN-THAT-IS-NOT-ALL-RIGHT

     

    (About Princess Thom)
    Even from a house of Strong Drink
    men get away,
    but not from you,
    Raven woman.

     

    BY AMONG-THE-BRANT

     

    (When his wife had been taken from him)
    Like one who desires Strong Drink,
    I never sleep,
    Toqyédi’s children.

     

    p. 150

     

    (On the same subject)
    My own mind is very hard to me.
    It is just as if
    I were carrying my mind around.
    What is the matter with you?

     

    BY OTHER-WATER

     

    (Over a dead man)
    My younger brother has brought me
    great joy of laughter.
    If I knew the way they go,
    I would go right to him.

     

    BY JOINED-TOGETHER

    (When all his friends went down the rapids at Gonaxó and were drowned)

     

    I always look expectantly
    to see some one
    stand up in front of the town
    and in the bay.
    I always compare my brothers
    to the people the duck tribe saved.
    They went right down under the earth
    like those high-cast people.

     

    BY HERE-IS-A-FEATHER

     

    (When his brother died)
    It is as if my grandfather’s house
    were turning over with me.
    Where is the person who will save me?

     

    p. 151

    BY MAN-FOR-HIMSELF

     

    I love you from my heart,
    Tsaguédi’s children.
    You are the only one
    I will die with.

     

    BY CGWATC

     

    (About an uncle who had died)
    I always think within myself
    that there is no place
    where people do not die.

     

    MOURNING SONG OF SAKWET

     

    (About her brother who was drowned)
    I am like the people
    who were killed
    by the south wind.

     

     

    (On the same subject)
    Perhaps my brother went
    into the sun’s trail
    so that I can never see him again.

     

    PEACE-SONG AFTER A GREAT WAR

     

    If you had died,
    Kágwantan’s children,
    I would have cut off my hair for you
    I love you so much
    I would have blackened my face for you,
    Kágwantan’s children.

     

    p. 152

    SONG OF A HUMMING-BIRD DEER

     

    I am feeling very lonely away.
    I am going to my uncle’s town.
    I am singing inside, my masters.
    I am crying about myself.

     

    BY LQENA

    (When he was the only one of his people saved and his enemies wanted to make peace with him. He danced as a deer, singing this song and at the end of it cut in two the man standing next to him)

     

    I did this way regarding myself.
    I would not let what my conscience
    said to me, pass.
    Before his death I saw his ghost.
    At once he stabbed
    and killed Cadasíktc.

     

    BY QAUCTE

     

    (Who married a Téqoedi woman)
    After you have been drinking
    you had better stop talking
    about how well you were brought up,
    Téqoedi’s children.
    What one of you thinks about it.
    when he is sober?

     

    p. 153

    LOVE SONG OF A TAGISH WOMAN

     

    Why have I come to you
    to Dyea from far inland
    only to find
    that you have gone away?
    Here I am,
    crying for you.

     

    LOVE-SONG OF SIQUET, THE DANCER

     

    I wonder what this coming July morning
    will be like.
    My mind is very weak
    thinking that I shall be unable
    to see my sweetheart.

     

    BY RAVEN-SKIN

     

    (When his sweetheart abandoned him)
    If one had control of death
    it would be very easy
    to die with a Wolf woman.
    It would be very pleasant.

     

    MOURNING-SONG OF THE KÁGWANTAN

     

    It is his own fault
    that this man of the Wolf people died.
    Do not lay the blame on anyone else.


    p. 154

    SPELL SONG

    KWAKIUTL

     

    What of olden times,
    shall I tell you of olden times
    what of olden times
    my grandchildren?
    You of olden times,
    you of olden times,
    a cloud,
    lay on the mountains.


    CHINOOK SONGS

    SONGS OF THE MAN

    I

     

    Ya, that is good!
    Ya, that is good!
    That worthless woman
    does not like me.

     

    II

     

    Very unhappy I was
    with my wife,
    in Victoria.
    Nobody
    said good-day to us
    in Victoria.

     

    III

     

    Aya, aya!
    I have seen
    Sitka your country.
    Never mind, if I die
    now soon.

     

    p. 155

    SONGS OF THE WOMAN

    I

     

    I don’t care
    if you desert me.
    Many pretty boys are in the town.
    Soon I shall take another one.
    That is not hard for me!

     

    II

     

    Nothing shall bother my mind now.
    Don’t speak to me. I wish I were dead with my sister.

     

    III

     

    Ya  ya,
    When you take a wife,
    Ya  ya,
    Don’t become angry with me.
    I do not care.

     

    IV

     

    I am very glad
    when the steamboat comes here.
    I think I shall cry
    when the steamboat leaves.

     

    V

     

    I broke down! my dear!
    Say good-bye!
    to me now.
    Always I cry
    for I live far away.

     

    p. 156 p. 157 p. 158 p. 159


    SONGS FROM THE FAR NORTH

    SONGS FOR THE GREAT FEAST TO THE DEAD

    I

     

    For our children are gone,
    While those of our friends remain.
          Ai-ya-ya-yai.
    Come back, nephew, come back, we miss you;
          Ai-ya-ya-yai.
    Come back to us, our lost ones,
    We have presents for you.
          Ai-ya-ya-yai.
    Oh, my brother, come back to me,
          Ai-ya-ya-yai.
    Come back, my brother, I am lonely,
          Ai-ya-ya-yai.
    My brother come back and we
    Will give you a small present,
          Ai-ya-ya-yai-yae-yai, etc.
    My children, where are you?
          Ai-ya-ya-yai.
    Come back to us, our children.
    We are lonely and sad.
          Ai-ya-ya-yai.

     

    II

     

    Come, my brother,
    Return to us again;
    We wait for you;

     

    p. 160

     

    Come, brother, come.
          Ai-ya-ya-yai.
    Return once more.
    Our mother, come back to us.
          Ai-ya-ya-yai.
    Return, our father;
    We wait for you;
    Come back to us,
    And we, who are lonely,
    Will give you food.
          Ai-ya-ya-yai.

     

    III

     

    Dead ones, come here;
          A-la’-ai-ya’
    Come here, do.
    sealskins for a tent you will get,
          A-la’-ai-ya’
    Come here, do.
    reindeer skins for a bed you will get,
          A-la’-ai-ya’

     

    IV

     

    We will sing a song.
    We will go down the current.
    The waves will rise;
    The waves will fall.
    The dogs will growl at us.


    p. 161

    ESKIMO SONGS

    OXAITOQ’S SONG

     

    I walk so long thus
    inland, inland.
    I walk so long thus
    inland, inland, and inland.
    I am not loved
    inland, inland.
    I am not loved
    she is the greatest of all
    inland and inland.
    They love best
    inland, inland.
    They love best
    what I obtain
    inland and inland.
    They love best
    inland, inland.
    They love best
    the food that I bring
    inland and inland.

     

    SUMMER SONG

     

    Ajaja, it is pleasant,
    it is pleasant at last
    the great world
    when it is summer at last.
    Ajaja, it is pleasant,
    it is pleasant at last
    the great world
    when our caribous begin to come.
    Ajaja, they make great noise,

     

    p. 162

     

        they make great noise,
    the brooks there in our country
    when it is summer.
    Ajaja, this great water
    has spread over the ice;
    I cannot walk
    to the rock across there.
    Ajaja, I feel sorry for them,
    I feel sorry for them,
    not being able to speak,
    these gulls.
    Ajaja, I feel sorry for them,
    I feel sorry for them,
    not being able to speak,
    these ravens.
    A great animal comes now;
    no one observes it;
    I keep it secret;
    the ravens do not tell.
    Food like that I cannot obtain.
    but quickly I got
    little sculpins.
    Ajaja, he has found a smooth slope,
    he has found a smooth slope,
    to burrow into,
    the bad old fox.


    SEDNOR AND THE FULMAR

    AN ESKIMO BALLAD

     

    (Recitative)
    Where is she
    who would never marry?
    In a kayok to the mainland
    going away.

     

    p. 163

     

    Dost thou see, my eyes,
    dost thou see them?
    Ia, ha, ha, ha, ha!
    To a tent of ragged skins,
    he has brought her, crying;
        (the Fulmar, her husband)
    Her father with her elder brother
    in a boat coming;
        (he, seeking his daughter)
    In a boat his daughter embarked.
    Her husband, the Fulmar, cried:
        (thus the Magician!)
    The Fulmar says: “My means for transforming
    let me see them as they are;
    let me see them once more.”
    Now they are taking the woman back;
    to the tent going home;
    the Fulmar followed,
        (thus the Magician!)
    Wind very strong to come near them;
        (he made, the Magician!)
        they were shipwrecked, nearly.
        (Her father fears death!)
    His daughter he pushes
    into the sea.
    To the boat on both sides—
    to the boat she clings.
        (Still followed, the Fulmar!)
    With a knife he struck her;
    whales emerged.
    Again he struck her;
    a thong seal emerged.
    Again he struck her;
    a fiord seal emerged.
        (thus the Magician!)
    Her whole body she leaned.
        (Sednor, fearing death!)

     

    p. 164

     

    With a knife into the eyes
    he stabbed her;
    He killed her.
        (Thus the Fulmar, the Magician!)
    On the shore
    her father lifted her.
    A quilt he took;
    on the beach laid her down.
    With a dog skin she was covered,
        (Sednor, the Beautiful)
    The flood-tide took her. 

    (Based on a literal translation.)

     

    p. 165 p. 166 p. 167


    INTERPRETATIONS

    SUMMER DAWN

    TEM-EYOS-KYI

     

        She comes—Tem-Eyos-Kwi—
    The maiden who has known love!
    Last Night Love touched her in the house of waiting.
    Love hid the seeds of life in her garments.
    In the wind of her walking they are scattered;
    All the sod will bloom with them!
    None shall be lost: because of her gladness, the gladness of love known. 

    Ah—hi-i! She sees the earth not as we see it—
    We who were not overtaken by Love in the house of waiting.

    Wake, women, maidens and wives!
    Greet Tem-Eyos-Kwi!
    Greet her with feet dancing,
    With songs of the heart and lips trembling to silence,
    Hands that lift their wonder to the breast
    Yet touch not the flesh.

    Wake, sons, lovers, young chiefs, hunters with arrows!
    Sharpen the darts, make strong, bend the bow;
    Keen, keen as light, and clear as the wind be your eyes!
    The women await you in secret places,
    They have hidden themselves in the leafy shelters:
    All the green leagues of the forest are ashake with invitation.

     

    p. 168

     

    The quick beating of their hearts is the whisper along the bending grass.
    The sod grows warm—O men, Summer-dawn is the spirit of the women! 

    They have washed their hearts with prayer,
    And their bodies with juices of cedar:
    Perfumed and dried by the wind they have come up from the shore—
    The great hosts of the women—
    Unwrapping themselves from the mists of the morning.
    They have entered the forest with the footfalls of muted music,
    With light tossing steps like the spray on long beaches.
    The swinging trees drip dew:
    With lines of sparkling rain they point the way the women
    have gone,
    Leaving all the paths to them open.

    Harken! They follow Tem-Eyos-Kwi, singing:

    “Come, come, O swift and strong!
    We are the women: seek us!
    Our hearts, like little swallows, nest above the secret pools.
    Oh, say, shall not the winged dart pierce,
    And the shadow of the bended bow
    Stir the still, deep pools?
    Oh, the waters shall sparkle and leap and mingle,
    And brim at your lips, O men!
    They shall be poured out and drip upon a chief’s feet;
    They shall fill the hollows of his house with children!
    Flowing in laughter and whispers and little cries
    As smoke through the smoke-hole at evening!
    Ai! ah! ai! Women! Waken the soil with freshets;
    Bear joy upward as a canoe with sails, swifter than paddles.
    O men, hunters of life,

     

    p. 169

     

    We are the harborers, the fosterers—the women:
    Seek us!” 

    It was the women, the harborers, the fosterers, who rose first,
    And followed Tem-Eyos-Kwi:
    They called to the men.

    The men go forth like one!
    Lightning and heat are their weapons, hurled crashing before them.
    Their hairs, spreading wide, give black wings to the sun,
    As a cloud filled with eagles blown up from the sea.
    They enter the forest with the tramp of thunder and the darkness of storm;
    And the song of the women is stilled.
    The cry of offering ascends, it passes the swooping shadows;
    There is a sigh through the forest of winds sinking—
    Then the hush.

    On the leaves is a sweet whisper of rain,
    Whispered sweetness of pangs past.
    The warm soil drinks the coolness of tears—
    Tears that are dropping melodies
    Because cunning hands and strong have shaken the living cords.
    The skies part, the black wings fold;
    The Sun-chief’s canoe rides on the upper blue with furled sails:
    Tem-Eyos-Kwi, laughing, is at the paddle.
    Our village is drenched with light.
    (Ei-i! Tem-Eyos-Kwi is glad because Love has overtaken us;
    Because now we see the earth as she sees it.)
    Two by two, they come up from the forest—the men and the women.
    The women’s smiles are the little sun-tipped clouds
    Floating across the face of the mountain:
    The look in their eyes is deeper than seas.

     

    p. 170

     

    High in the light the men lift their heads.
    On their clear brows is the mystic mark
    Of those from whom a great dream has gone forth.
    Firmly they hold the hands of the women,
    Who have given peace to their strength, and a meaning.
    Together, together, the race-makers enter the lodges.


    SONG OF THE SEARCH

     

        I descend through the forest alone.
    Rose-flushed are the willows, stark and a-quiver,
    In the warm sudden grasp of Spring;
    Like a woman when her lover has suddenly, swiftly taken her.
    I hear the secret rustle of the little leaves,
    Waiting to be born.
    The air is a wind of love
    From the wings of eagles mating—
    O eagles, my sky is dark with your wings!
    The hills and the waters pity me,
    The pine-trees reproach me.
    The little moss whispers under my feet,
    “Son of Earth, Brother,
    Why comest thou hither alone?” 

    Oh, the wolf has his mate on the mountain—
    Where art thou, Spring-daughter?
    I tremble with love as the reeds by the river,
    I burn as the dusk in the red-tented west,
    I call thee aloud as the deer calls the doe,
    I await thee as hills wait the morning,
    I desire thee as eagles the storm;
    I yearn to thy breast as night to the sea,
    I claim thee as the silence claims the stars.
    O Earth, Earth, great Earth,
    Mate of God and mother of me,

     

    p. 171

     

    Say, where is she, the Bearer of Morning,
    My Bringer of Song?
    Love in me waits to be born,
    Where is She, the woman?


    SONG OF WHIP-PLAITING

     

        In the dawn I gathered cedar-boughs
    For the plaiting of thy whip.
    They were wet with sweet drops;
    They still thought of the night.
    All alone I shredded cedar-boughs,
    Green boughs in the pale light,
    Where the morning meets the sea,
    And the great mountain stops.
    Earth was very still. 

    I heard no sound but the whisper of my knife,
    My black flint knife.
    It whispered among the white strands of the cedar,
    Whispered in parting the sweet cords for thy whip.
    O sweet-smelling juice of cedar—
    Life-ooze of love!
    My knife drips:
    Its whisper is the only sound in all the world!

    Finer than young sea-lions’ hairs
    Are my cedar-strands:
    They are fine as little roots deep down.
    (O little roots of cedar
    Far, far under the bosom of Tsa-Kumts!—
    They have plaited her through with love.)
    Now, into my love-gift
    Closely, strongly, I will weave them—
    Little strands of pain!

     

    p. 172

     

    Since I saw thee
    Standing with thy torch in my doorway,
    Their little roots are deep in me. 

    In the dawn I gathered cedar-boughs:
    Sweet, sweet was their odor,
    They were wet with tears.
    The sweetness will not leave my hands,
    No, not in salt sea-washings:
    Tears will not wash away sweetness.
    I shall have sweet hands for thy service.

    (Ah—sometimes—thou wilt be gentle?
    Little roots of pain are deep, deep in me
    Since I saw thee standing in my doorway.)

    I have quenched thy torch—
    I have plaited thy whip.
    I am thy Woman!


    SONG OF THE YOUNG MOTHER

     

        M’-m’-m’-m’-n! N’-n’-n’-n’-m!
    Ai-i-he-i—ah-o-he-a-i-ne—
    Swing my chiefling fragrantly
    On the cedar-branch.
    Cedar, Cedar, tenderly
    Sway to the singing wind.
    Bright flying Wind with song in thy white throat,
    And light in thy wide sea-eyes,
    The sky’s blue feathers on thy wing—
    Oh blow, blow, gently, softly, Wind,
    Rock my chiefling, Wind,
    In his little woven cradle.
    In the dusk my fingers still threaded,
    Needing no light.

     

    p. 173

     

    I remember my mother sat near me often, watching;
    Sometimes weeping. Yes, she wept;
    Yet answered not when I asked wherefor.
    In the night thou hast waked me at his side—
    Dancing, in thy dark house, to the doors that soon must open
    On thy white shining dawn-shores of life:
    And I have seen the Moon-Woman’s round face
    Laughing through the smoke-hole, mocking,
    Pointing to thy empty cradle hanging.
    Ai! but her smile grew kind! She said,
    “Wait a little longer, impatient one;
    When next my round face peeps through the smoke-hole,
    I will seek him at your breast.”
    Ai-i-hi! Very precious is the man-child!
    Ere it is born a woman loves it.
    How cam’st thou here, little Chiefling?
    A woman gave thee life! 

    Yes—my mother wept, watching me weave for thee…
    And I have wept, too, a little.

    Strange, that pain came with love;
    I knew it not until thy father sought me.
    Yet—what woman would cast love out?

    Gladly in the dusk I waited him—
    None told me, not my mother even, of the pang.
    So my heart, joyous, sounded a song of drums,
    Beating the loud wild march for his swift-trampling feet.
    The breasts of love were as the eaves of a house,
    Jutting through the red mists and the dusk of ending day,
    Calling the hunter to enter to his rest.
    The door trembled with strange winds—
    He circled my house with the arms of strength,
    And took me with weapons…Joy?
    Ay. Yet I cried from the depths with a sudden deep cry,

     

    p. 174

     

    And in grieving earth was the torch quenched.
    …Darkness…and his, his utterly, in that dark…
    None had told me…
    Nor that his strength would leap, rejoicing at my cry. 

    At dawn—it is our custom—I went forth alone
    Into the mists that wrap the sleeping cedars
    And droop to the pale unwakened sea.
    Alone on the dawn’s white rim I gathered cedar-boughs.
    My tears fell, shining among the earth’s bright drops;
    For now I knew
    Why the maiden plaits a whip of cedar-fibre,
    To give into her husband’s hand on her marriage-day.
    Once I asked my father—it seemed so strange
    A maid should weave and weave a rod for her own sorrow.
    He laughed and said: “It is our custom; ay, an old custom—
    I know not if it means aught now,
    Or ever did have meaning.”
    My mother sat near. Ay, I have remembered that she spoke not;
    But, silently, in the shadow of his body, drooped her head.

    Ay, ’tis old, the custom,
    Old as earth is old;
    Ancient as passion,
    Pitiless as passion—
    Ay, pitiless, pitiless, the earth-way for women!
    Bitter it is, as the taste of bright sea-water,
    That he, who takes the gift, and wields our weaving of desire,
    Knows not the meaning of the gift—nor can know ever!
    Into the heedless hand of passion
    We yield our power-of-pain…
    It is the law of the earth-way.

    So it is with birth-giving.
    Aii-he! the mightier pang,
    The mightier loving!

     

    p. 175

     

    And thou and thy father, the two Strong Ones,
    Glad, glad of the woman’s pain-cry! 

        M’-m’-m’-m’-n—Ai-i-he-i—
    Sleepest thou, little Fatling?
    Ay, thou didst long drink at my breast—
    (But hast not drained it of love.)
    Cedar, Cedar, carefully
    Guard my little brown cone
    On thy earth-bending branch.
    M’-m’-m’-m’-n—Ai-i-he-i—
    Little life-bud on the bough!
    Sleep, sleep, thou drowsy one—
    Thou art guarded well.
    Ay, rock, rock, safely, safely, little Man-Child—
    A woman watches thee.


    SONG OF BASKET-WEAVING

     

    Kulasgh, Kulasgh, my mother, *
    I sit at thy knee
    Weaving my basket of grasses,
    Weaving for my harvest of berries when the Ripe Days come.
    Thy fingers gently touch my hair with fragrance,
    Thy mouth drips a song, for the wind has kissed it—
    (Love sings in thy mouth!)
    The soil listens and answers;
    I feel a stirring beneath me and hear buds opening,
    The river chants thy song and the clouds dance to it.
    Tonight the stars will float upon thy singing breath,
    Gleaming like slanting flocks above the sea.
    All the earth sings: and its voices are one song!

     

     

    p. 176

     

    I alone am silent: I alone, a maid waiting him, the Fate,
    The Stirring One, the Planter of the Harvest,
    The Basket-Filler.
    Kulasgh, Kulasgh, Mother!
    See how beautiful, how liberal, is my basket,
    How tightly woven for the waters of Love,
    How soft for the treading of children’s feet,
    How strong to bear them up!
    Kulasgh, Kulasgh, Mother, remember me—
    Ere the Sunset and the Dropping Leaf!

     


    Footnotes

    175:* Kulasgh, Cedar tree, considered the source of life by the British Columbian Coast tribes, as it supplies all their necessities, even food in fish famine.


    THE CHANGE-SONG

     

        Death’s first snows are drifting on my cheek,
    Pale are my lips
    As the kiss of Cin-Uza;
    I lie low and still.
    Near me crouch my silent kinsmen,
    They hold the breath and wait the hour of wailing;
    They have wrapped the scarlet mourning blanket
    Round the shoulders of the oldest man;
    He has taken their sorrow.
    He droops at my door
    Like a bleeding hawk where the eagles have battled.
    He is so old he feels not any grief,
    His heart is cold,
    In his ears no sound is,
    And in his eyes no light.
    Therefore have my kinsmen given him their griefs—
    Because the dawn leaps clear into their eyes,
    Because the sound of women’s feet
    Rustling on the cedar mats when the torch is blown
    Calls sweetly to their ears,
    And their hearts are beating for the hunt.
    They may not bear the sorrow of my passing,
    We have known strong joys together!

     

    p. 177

     

        I take your loves, my kinsmen,
    I leave; with you no griefs!
    Sing, my kinsmen, when ye swing me
    To the topmost branches of the cedar.
    Sweet-smelling arms of cedar, reach for me,
    Tenderly receive me,
    Hold me in the Last Caress under open sky!
    Sing, my kinsmen, when the oldest man
    Takes his lone trail through the forest.
    He will wear no mourning-blanket when he comes again tomorrow!
    He will say, “Rejoice—
    I have borne your grief afar,
    I have buried it deep,
    The place is not known.”
    The wind of your singing shall rock me
    In the arms of my mother, the cedar.
    Yet there is a sweeter song, my kinsmen;
    It is the Change-Song of Supreme One.
    I hear it now,
    He chants it to my heart;
    Because pale death has crossed my threshold, and has clasped my hand.
    “Fear not,” sings Supreme One;
    “I am making pure, making pure,
    I destroy not life,
    I am Life-maker!”

     

     

        The oldest man has entered the forest,
    Ah! Ah! my kinsmen are wailing;
    They saw me depart with Death
    Into the White Change.
    But I go on—and on!
    And I sing the Change-Song of Supreme One:
    Ha-eohos la no-ya ai-a me la-la
    Q’ oalahag’ i-h-e-e la-wo!


    p. 178

    SONG OF THE FULL CATCH

    Here’s good wind, here’s sweet wind,
    Here’s good wind and my woman calls me!
    Straight she stands there by the pine-tree,
    Faithful waits she by the cedar,
    She will smile and reach her hands
    When she sees my thousand salmon!
    Here’s good wind and my woman calls me.

    Here’s clear water, here’s swift water,
    Here’s bright water and my woman waits me!
    She will call me from the sea’s mouth—
    Sweet her pine-bed when the morning
    Lights my canoe and the river ends!
    Here’s good wind, here’s swift water,
    Strong as love when my woman calls me!


    SPRING TO THE EARTH-WITCH

    PAI-IYA TO SWI-YA KWENEWESALS

     

        My eyes I will not cover!
    I am Pai-iya, stepping free on the goathills behind thy village.
    Blue shadows and white mists, like flowers,
    Lie deep in thy green forests.
    Night lingers in thy hair;
    Pools of starred dusk are thine eyes.
    Thy speech is gray fog, impenetrable,
    Shrouding the port of the crimson lure—
    (The ships of the trusting one are broken.)
    Oh, flower-red is thy girdle at morning and evening!
    If it were loosened there would be a race of men,
    And thou the harbor of a thousand wondering ships.
    I have lifted dawn before me as a shield,
    Swi-ya Kwen-e-we-sals!

     

    p. 179

     

        The Raven pecks beside thy door;
    On thy roof the Thunder-Bird claps his wings;
    Thy smile darkles across the skies.
    Thy smile is death—
    My heart is the riven sea beneath.
    If thy scarlet girdle were unknotted would it stem the sea of my wound?
    Nay! Call not me with the wind blowing through thy garments!
    I have bound the mountains to my feet,
    Swi-ya Kwen-e-we-sals! 

    Last night I saw winged stars in flight
    Circling o’er thy dwelling.
    They swung at rest on the points of the shore pine—
    Torches red-spanning the bay.
    My wolves, at my call,
    In long gray troops fled up from the forest.
    They sphered in guard about me—sleeping on my shield
    poised on the four world-crags—
    As darkened silver cloud-mists wind about the moon.
    I have shepherded them into the canyon between us—
    (But my eyes I will not cover!)
    Wilt thou come, daring, among my fanged flocks,
    Swi-ya Kwen-e-we-sals?

    What is this warmth stealing to my height
    Like footsteps of a strange desire?
    Wave on wave of pink and gold breaks over the white;
    The petals open, chirring,
    As if they were feathers on the Song-bird’s swelling throat.
    My wolves, with heads hanging and fangs covered, slowly moving, moving,
    Huddle in the valley like sky-shadows before rain.
    Whose steps flow and ripple over the dark moss,
    Parting the green walls of cedars,

     

    p. 180

     

    Blossoming among my mating flocks?
    Whence this unraveling of flame blown loose across the air? 

    My eyes I will not cover!
    I have woven thongs of the mountain mists
    And bound me to the morning star.
    Between the cliffs of Night and Day, thou emergest!—
    Thy sod-brown bosom, the mystical craving eyes above;
    The yearning fragrance of thy closed hands,
    The wild winds between thy feet,
    And the rivers under thy girdle!
    I have cast down the great shield of the dawn!
    Come, redden its rim with me,
    Swi-ya Kwen-e-we-sals!


    CHIEF CAPILANO GREETS HIS NAMESAKE AT DAWN

     

        White Head of Waters, White Head of Light—
    Capilano; Cla’h’ya.
    White head of the Chief to thee lifts greeting.
    I am hoar with years as thou, great Father;
    My hair hangs like the dropping ice
    Of thy highest hushed waters.
    I have lived a hundred years at thy foot,
    Singing the prayer of thanks for life:
    “O Kia-Kunaë, Great Spirit One, Great Kind One,
    I praise thee for life, I serve thee with living,
    I bless thee that in kindness thou hast made the earth
    And with love covered it.
    Yea, by thy kindness, men and trees stand forth;
    Silently, to me, speak they the speech of brothers.
    For delights the little rivers come among the hills,
    Shining with the smiles of women;
    Ay, as the merry murmuring of many maidens

     

    p. 181

     

    Are the rivers; swift and tender in their coming.
    (Because thou art kind, Kunaë, thou madest women.)
    It is the morn, Kunaë, I pray, I praise thee.”
    Ah!—how many hundred years hast thou prayed thus, Capilano?
    With thee this day, Mountain-Father, I thank Kunaë for another dawn.
    I am girt with blanket and rope of cedar-fibre;
    In my ear is a ring of fine bark.
    Thou art belted with innumerable pine-trees;
    To thee they are smaller than feathers.
    The sun is the cedar-ring in thine ear,
    The long sea asleep is the spear in thy hand.
    It is still, with pale lights on the distant blade,
    Pointing at rest to islands beyond the dropping sky.
    Thou art come forth, as a hunter, to the dawn,
    Herding the antlered shadows down the forest slope.
    Their swift fleeing hoofs strike fire from the beaten sandshores of morning,
    And the black wraiths swoon upon the bright opening sea.
    With blood of his proud throat crimsoning the eastern sky
    The great Stag of the Dark in the van falls dying. 

    Here was I chief ere the coming of the white man;
    Now is his village spread from this sea beyond my sight.
    His canoes are floating villages;
    They go by with a great noise and a black smoke.
    His deeds are mighty; they leap with roaring clouds and thunder-fires
    Into the blue quiet morning and the white moon-sky.

    Yet have I heard no sound mightier
    Than the sun shattering the night
    On thy stone shoulder, Capilano.
    Yet have I seen no sight more wonderful and fair

     

    p. 182

     

    Than the coming of the light,
    When Day, the silver-winged gull, down-swooping finds the sea.
    Yet have I known no thing sweeter, stronger,
    Than the smell of piney winds and blue rippling sea-water,
    And the kindness of Kunaë-Kia, the living One,
    Waking the heart of the old chief
    To another dawn of life.


    THE WILD WOMAN’S LULLABY

     

    What shall I sing to thee, Babe on my back?
    Song of the Eagle that mates with the storm!
    Hi-i-ri-i-ki! Ri-eek!
    The wild gale is weeping, driven before him
    To his nest on the black lone mast of the night;
    Swinging, swinging, far out, high out, over the sea!
    Hi-i-ri-i-ki! Ri-eek!
    Thy father is Eagle-Go-High, chief of thy tribe:
    Fiercest in war, wisest in council, swiftest in hunting,
    Harshest and fondest in the tent of his woman;
    He is my mate! 

    What shall I sing to thee, Babe on my back!
    Song of the wind that is wanton forever!
    Fleeing forever, luring and weeping, laughing and leaping forever;
    Calling forever—calling—for the chase of swift wings,
    For the drive and the smite of wild wings,
    For the fold of strong wings,
    For the sleep in warm wings.
    OO-o-roo-o-rrr-ufffff-oo! Thy mother is Storm-Dancer, daughter of Winds.
    What art thou, Little Chiefling, babe of my heart?

     

    p. 183

     

    The star that I plucked from the mast of the night,
    When the wings of thy father outstrove me.
    Hi-i-ri-i-ki! Ri-eek!
    Eagle-Go-High, this is thy son,—
    He falls asleep, smiling,
    To the scream of thy nesting-call.
    Hi-i-ri-i-ki! Ri-i-ki! Ri-eek!


    INDIAN LOVER’S HYMN

     

    Sea-Song and Storm-Song
    And drums of the night,
    Drums of love’s footfall beating through the dark;
    Wind of my pulse and a breaking tide,
    And my cry the one note, the one note,
    Piercing the sky like a star over thee
    O See-Gooltha maq-ha-ten-tle,
    See-Gooltha with the two high breasts! 

    I am come as a river between hills,
    Meeting the sea among cliffs—
    O Waters surging to Waters in the monotoned might of the war-chant,
    With the sod sounding back,
    And thy voice—! sweet to the hunter’s ear
    Is the shrill arrowed hawk before the wind!
    O See-Gooltha maq-ha-ten-tle,
    Thy kiss opens the dark
    And the moon unfolds in thine eyes.

    Thunders of breaking day
    Long foaming surf-lines of light
    Sweep the morning beaches,
    Blown by winds that march and sing:
    Tall winds, with hunters’ feet, swift and trackless,

     

    p. 184

     

    Scattering the light from Kunaë’s * eyes
    And the laughter from his mouth—
    Red is love’s glory on the forest
    As a slain moose.
    O See-Gooltha maq-ha-ten-tle
    I arise from thy heart,
    My lips lift, from thy kiss,
    Flame-bright wings of new desire spreading to the Sun.
    Give thy hand and leap with me o’er thy threshold to the Good Ground!
    Run with cool palm to palm pressed, breasts beating,
    Thighs by fleet thighs flashing, down the white swaying shore.
    Brown feet and crags and trampling pines,
    Tread to the sound,
    Of Sea-Song and Storm-Song
    And Drums of the Dawn!


    THE SONG OF THE HILLS

    FROM THE YOKUT

    BEING THE SONG OF A MAN AND A WOMAN WHO MIGHT HAVE LOVED

     

    This is the song of the Hills
    In the hour when they talk together,
    When the alpen glow dies down in the west and leaves the heavens tender;
    In the pure and shadowless hour
    When the Mountains talk together; 

    “Fir tree leaneth to fir,
    The wind-blown willows mingle;

     

     

    p. 185

     

    Clouds draw each to each, dissolve, depart, and renew one another;
    But the strong Hills hold asunder. 

    “Had we been less we had loved;
    We had stooped and been tender;

    “But our hands are under the earth
    For the travail of her harvests,
    Upholding the rain-sleeked fields
    And the long, brown, fruitful furrow.
    Terror taketh the earth
    When the Mountains move together.

    “But ever as winds of Spring
    Set the meadow grasses caressing,
    And the coo-dove’s call.
    To the coo-dove’s mate
    Resounds in the oak-wood valleys,
    We shall thrill with the brooding earth,
    We shall turn, touch hands, and remember,
    Had we been less, how much we had loved
    How nobly we might have been tender.”

     


    Footnotes

    184:* Kunaë: Supreme One.


    NEITHER SPIRIT NOR BIRD

    SHOSHONE LOVE SONG

     

    Neither spirit nor bird;
    That was my flute you heard
    Last night by the River.
    When you came with your wicker jar
    Where the river drags the willows,
    That was my flute you heard,
    Wacoba, Wacoba,
    Calling, Come to the willows!

     

    p. 186

     

    Neither the wind nor a bird
    Rustled the lupin blooms,
    That was my blood you heard
    Answer your garment’s hem
    Whispering through the grasses;
    That was my blood you heard
    By the wild rose under the willows. 

    That was no beast that stirred,
    That was my heart you heard
    Pacing to and fro
    In the ambush of my desire,
    To the music my flute let fall.
    Wacoba, Wacoba,
    That was my heart you heard
    Leaping under the willows.


    RAYER TO THE MOUNTAIN SPIRIT

    FROM THE NAVAJO

     

    Lord of the Mountain,
    Reared within the Mountain
    Young Man, Chieftain,
    Hear a young man’s prayer!
    Hear a prayer for cleanness.
    Keeper of the strong rain,
    Drumming on the mountain;
    Lord of the small rain
    That restores the earth in newness;
    Keeper of the clean rain,
    Hear a prayer for wholeness, 

    Young Man, Chieftain,
    Hear a prayer for fleetness.

     

    p. 187

     

    Keeper of the deer’s way,
    Reared among the eagles,
    Clear my feet of slothness.
    Keeper of the paths of men,
    Hear a prayer for straightness. 

    Hear a prayer for courage.
    Lord of the thin peaks,
    Reared amid the thunders;
    Keeper of the headlands
    Holding up the harvest,
    Keeper of the strong rocks
    Hear a prayer for staunchness.

    Young Man, Chieftain,
    Spirit of the Mountain!


    ONG FOR THE PASSING OF BEAUTIFUL WOMEN

    FROM THE PAIUTE

     

    Go thy way in comeliness!
    Strong sun across the sod doth make
    Such quickening as thy countenance. 

    Pursue thy unguessed errand and pass by;
    I am more worth for what thy passing wakes,
    Great races in my loins to thee that cry!
    My blood is redder for thy loveliness.
    Prosper; be fair; pass by!


    p. 188

    SONG OF A PASSIONATE LOVER

    FROM THE YOKUT

     

    Come not near my songs,
    You who are not my lover,
    Lest from out that ambush
    Leaps my heart upon you! 

    When my songs are glowing
    As an almond thicket
    With the bloom upon it,
    Lies my heart in ambush
    All amid my singing;
    Come not near my songs,
    You who are not my lover!

    Do not hear my songs,
    You who are not my lover,
    Over-sweet the heart is
    Where my love has bruised it,
    Breathe you not that fragrance,
    You who are not my lover!
    Do not stoop above my heart
    With its languor on you,
    Lest I should not know you
    From my own belovèd,
    Lest from out my singing
    Leaps my heart upon you!


    THE HEART’S FRIEND

    SHOSHONE LOVE SONG

     

    Fair is the white star of twilight,
    And the sky clearer

     

    p. 189

     

    At the day’s end;
    But she is fairer, and she is dearer
    She, my heart’s friend! 

    Fair is the white star of twilight,
    And the moon roving
    To the sky’s end;
    But she is fairer, better worth loving,
    She, my heart’s friend.


    A SONG IN TIME OF DEPRESSION

    FROM THE PAIUTE

     

    Now all my singing Dreams are gone
    But none knows where they are fled
    Nor by what trail they have left me. 

    Return, O Dreams of my heart,
    And sing in the summer twilight,
    By the creek and the almond thicket
    And the field that is bordered with lupins!

    Now is my refuge to seek
    In the hollow of friendly shoulders,
    Since the singing is stopped in my pulse
    And the earth and the sky refuse me;
    Now must I hold by the eyes of a friend
    When the high white stars are unfriendly.

    Over sweet is the refuge of trusting;
    Return and sing, O my Dreams,
    In the dewy and palpitant pastures,
    Till the love of living awakes
    And the strength of the hills to uphold me.


    p. 190

    ALONG THE SOUTH STAR TRAIL: TRIBAL SONGS FROM THE SOUTHWEST

    THE TOM-TOM

     

        Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Pebble feet on drifting sand…
    Drum-beat, beat of drums
    I have lost the wife-made robe of bearskin…
    Take the prize—mine the loss.
    Have I lost too the courage of the black bear—
    His power, his thunder?
    Lul-la-by,
    Games’ queer lullaby…
    O robe of mine!—
    O luck of mine! 

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Coyote feet upon the plain…
    Drum-beat, beat of drums—
    Coyotes crushed the tender ham-string and the bone…
    A bull-calf bawls, dies alone.
    Where are the herds of buffalo and the hides,
    The meat, the tepees?
    Lul-la-by,
    Man’s dread lullaby…
    O home of mine!
    O life of mine!

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Horse-hoof beat upon the ground…
    Drum-beat, beat of drums
    By Wounded Knee ye buried them, buried them—
    Red men’s flesh, their bones…

     

    p. 191

     

    By Wounded Knee we buried them, buried them.
    The songs we sung, the dreams…
    Lul-la-by,
    The white man’s lullaby…
    O race of mine!
    O brothers mine! 

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Pulse-beat in the fever…
    Drum-beat, beat of drums—
    Famine drank from the gourd bottle, ate the gourd;
    Left the skin, the bone.
    She walked the pathway from the east, of the departed—
    Left me forsaken, alone…
    Lul-la-by,
    Tiráwa’s long lullaby…
    O blood of mine!
    O child of mine!

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd.
    Still feet in the grave-mound…
    Drum-beat, beat of drums—
    The gourd-rattle handle leads to the sun and life;
    Leaves clay, leaves cold.
    A purple smoke arises from bowl to float on winds;
    Leaves ashes—my ash…
    Lul-la-by,
    Death’s sweet lullaby…
    O flesh of mine!
    O hands of mine!

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Dream-feet in the yellow line…
    Drum-beat, beat of drums—

     

    p. 192

     

    One half the feather of Tiráwa’s bird is white;
    The other black—’tis night;
    Tiráwa’s song at night is morning star of dawn
    Where dance dreams, in light…
    Lul-la-by,
    The spirit’s lullaby…
    O soul of mine!
    O breath of mine! 

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Calves’ feet in starry plains…
    Drum-beat, beat of drums—
    A sacred herd graze on tips of fair fresh flowers
    In garden—Star of Evening’s.
    A bison drinks mixed all-waters, pure
    From Spring; ’tis hers…
    Lul-la-by,
    All-Life’s lullaby…
    O land of mine!
    O plains of mine!

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Dance-feet ’round the sun…
    Drum-beat, beat of drums—
    By the sun see the dancing white men with the red—
    By Wounded Knee, a post!
    There they blend their songs together, brother-wise;
    Here the post, the paint…
    Lul-la-by,
    The Nation’s lullaby…
    O race of mine!
    O brothers mine!

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,

     

    p. 193

     

    Child feet in the hogan…
    Drum-beat, beat of drums—
    A child has taught her little spider pet to weave
    Bead-work at my door;
    A child has taught these dimming eyes to see
    Thread-work, star-lit lodge…
    Lul-la-by,
    Love’s own lullaby…
    O hogan mine!
    O hogan thine! 

    Drum-beat, beat of drums,
    Pebble-rattle in the gourd,
    Soul-feet in trail of wind…
    Drum-beat, beat of drums—
    Hear the great sea-feet, beating on the flint-rock!
    Drum-beat, beat of drum—
    Hear the beat of distant feet on South Star Trail!
    Drum-beat, beat of drum—
    Ti-rá-wa!
    Earth’s great Ti-rá-wa.
    O heart-beat thine!
    O drum-beat thine!


    SA-A NARAÏ

     

    So I heard it commanded,
    On the edge of the mesa,
    By the sitter on the mesa,
    In the season of falling leaves: 

    Count thou, my son, the lights on South Star Trail;
          Sa-a Naraï
    Trust not time nor strength—they are twin liars;
          Sa-a Naraï
    On track of birth-dance the mourners wail—

     

    p. 194

    Sa-a Naraï
    The Tribe moves on—count thou the fires.
          Sa-a Naraï
    Beads, a few in falling rain; grains in desert sand;
          Sa-a Naraï
    The door of night swings wide—it will not close.
          Sa-a Naraï
    Still room for beads, dying hills for land;
         Sa-a Naraï
    The door is open—the Soul Trail glows.
          Sa-a Naraï
    I counted my sheep but not the bones;
          Sa-a Naraï
    A woman vows and goes her way;
          Sa-a Naraï
    Dust-wedded wealth—the desert owns—
          Sa-a Naraï
    Tomorrow smiles, while sad is yesterday.
          Sa-a Naraï
    Feast on wit and beauty—pendants of bone—
          Sa-a Naraï
    The eye-strings tie two souls today.
          Sa-a Naraï
    Fill the earthen bowl—fill jar of stone—
          Sa-a Naraï
    Youth blooms fresh—spring has not gone;
          Sa-a Naraï
    Winter gathers, gathers fruit of spring shower;
          Sa-a Naraï
    The frost-chain shakes—a soul moves on.
          Sa-a Naraï
    I saw a cripple, I saw a thief.
          Sa-a Naraï
    Go, hoe your corn with shoulder-blade of deer.
          Sa-a Naraï
    Where blows a wind, there stirs a leaf;

    p. 195

     

          Sa-a Naraï
    A bone enghosts a hoe—greed your spear.
          Sa-a Naraï
    If Red Moccasin moans, who knows the way?
          Sa-a Naraï
    I am ashamed before that standing within me—
          Sa-a Naraï
    The spirit upward flies—it will not stay;
          Sa-a Naraï
    Follow soon, thou must, the Voice within thee.
          Sa-a Narai
    Shagwakwa laughs—in black night sings—
          Sa-a Naraï
    Give me my mother’s bones—unto me, dreams!
          Sa-a Naraï
    A puff to the gods whither blue smoke wings—
          Sa-a Naraï
    Smoke now with me—soon the yellow line gleams.
          Sa-a Naraï
    Eat thy mother’s flesh—she is the corn:
          Sa-a Naraï
    Is there a stranger who is not thy brother?
          Sa-a Naraï
    The One Above sung life—lo, love was born!
          Sa-a Naraï
    Hast shared the gift of thy first mother?
          Sa-a Naraï
    A little puff—a little kernel—
          Sa-a Naraï
    The Tribe moves on—it will not stay.
          Sa-a Naraï
    A little play by the trail eternal—
          Sa-a Naraï
    A little puff—lo, the South Star Way…
    So I heard it chanted.

     

    p. 196

    ON THE WAR-PATH

     

        Hey—ye!
    Hey!
    Hey—now go, gather, gather living arrows, gather!
    Stand ye in the white dawn—
    Crouch, spring, run!
    Hey now, plume feather, feather—eagle flying feather—
    Strike ye in the red dawn!
    Crouch, spring, run!
    Hey, now pray power of storm!
    Hey, now pray lightning’s bolt!
    Hey, now pray power of flint!
    Hey, now pray weather, weather—war-like stormy weather!
    Slay ye in the yellow dawn—
    Crouch, spring, run!
    Hey, now go, gather, gather, bleeding bonnets gather—huh!


    EARTH-MOTHER

     

    O, ho, yo,
    O, ho, yo,
    To thee, my life,
    To thee, my wife,
    To thee, my mother— 

    Who are these the many-feeding?
    Heaps of horns,
    Hills of fur—
    To thee, I come to partake of food,
    My mother,
    O, ho—

    So say’th the spring,
    So say’th the wing,
    So say’th my mother—

     

    p. 197

     

    Thus, it was I heard the feet beat—
    My ear down,
    On the ground—
    Yea, I put my lips to thee and drank song,
    My mother,
    O, ho— 

    So cries the tree,
    So cries the sea,
    So cries my mother—

    There, the word was overheard,
    By the cactus
    Standing lone—
    Yea, by the cypress thou wilt teach me,
    My mother,
    O, ho—

    So walks the light,
    So walks the night,
    So walks my mother—

    Even unto the long black shadows,
    Goeth the frail thing,
    Evening star—
    Whither thou goeth and thy smile go I,
    My mother.
    O, ho—

    So broods the dark,
    So broods the bark,
    So broods my mother—

    Beneath the bark-blanket were the little men—
    The six-legged,
    Painted black and red—

     

    p. 198

     

    Unto thee will I hide me to sleep,
    My mother,
    O, ho— 

    To thee, O breath,
    To thee, O death,
    To thee, my mother—

    I saw it, yea in a dream, I saw it—
    My soul
    Arise from sleep—
    In the morning, thou wilt call me,
    My mother.

    O, ho, yo,
    O, ho, yo,
    To thee, O—
    Yo.


    FEAST OF WOLVES

     

    Ho, oh-o-o
    Come ye shades, shadows come
    Ho, oh-o-o
    Come ye shades, shadows come
    Come ye shades, oh-o-o, ho, oh-o-o
    Ye night ghosts and dance ye
    What—dark!
    Ho, oh-o-o
    Come ye wolves, wolf-howls come
    Ho, oh-o-o
    Come ye wolves, wolf-howls come
    Come ye wolves, oh-o-o, ho, oh-o-o
    Ye singers merry feast ye
    What—bark!
    Ho, oh-o-o

     

    p. 199

     

    Come ye crows, crow-bills come
    Ho, oh-o-o
    Come ye crows, crow-bills come
    Come ye crows, oh-o-o, ho, oh-o-o
    Ye black robes and flap ye
    What—hark!
    Ho, oh-o-o
    Come ye bones, bone-grins come
    Come ye bones, oh-o-o, ho, oh-o-o
    What—stark!


    LONE-DOG UNTO THE DELAWARES

     

    Brothers—Lennapi,
    Hear ye, come ye, all ye—
    By south-way, east-way, shore-land place,
    Men come,
    Boats come,
    Float fast,
    Handsome.
    Man-who-Paints, much-talker, he much-walked
    Easterly, south also,
    All-time stalked—
    Friends they, he says,
    Sun-rise men, sun-born men, east-coming;
    Great things have, wonderful, thundering
    Yea, great things, hear we, from clam-clam-sea—
    Hear ye—
    White-bird boat, great eagle, floats up streams,
    Man-carrying, house-bearing, much-fire gleams.
    Friends they,
    Say they,
    Come ye, hear ye, all ye,
    Brothers there, cousins there, Lennapi,
    Turtle men, turkey men, wolf clan,

     

    p. 200

     

    Let us running-friendly be,
    Let us brother-hearted be,
    Giver-brothers standing we,
    Men with meat, men with hides, everyman,
    Come ye, run ye, all ye.
    From Branchy-river-place,
    From Straightened-river-place,
    From Great-falls-at,
    From Shore-land-at,
    Sassafras-land.
    Many caves men,
    Riding waves men,
    All ye Wolves, Turtles, Lennapi—
    Bring your gifts, laying them
    At Clam-clam-sea.


    LISTENING *

     

        The noise of passing feet
    On the prairie—
    Is it men or gods
    Who come out of the silence?


    BUFFALO DANCE

     

        Strike ye our land
    With curved horns!
    Now with cries
    Bending our bodies,

     

     

    p. 201

     

    Breathe fire upon us;
    Now with feet
    Trampling the earth,
    Let your hoofs
    Thunder over us!
    Strike ye our land
    With curved horns!

     


    Footnotes

    200:* Miss Frances Densmore’s literal translations from the Chippewa furnished the keynotes of this and the following five songs.       A. C. H.


    WHERE THE FIGHT WAS

     

        In the place where the fight was
    Across the river,
    In the place where the fight was
    Across the river:
    A heavy load for a woman
    To lift in her blanket,
    A heavy load for a woman
    To carry on her shoulder.
    In the place where the fight was
    Across the river,
    In the place where the fight was
    Across the river:
    The women go wailing
    To gather the wounded,
    The women go wailing
    To pick up the dead.


    THE WIND

     

        The wind is carrying me round the sky;
    The wind is carrying me round the sky.
    My body is here in the valley—
    The wind is carrying me round the sky.


    p. 202

    COURTSHIP

     

        When I go I will give you surely
    What you will wear if you go with me;
    A blanket of red and a bright girdle,
    Two new moccasins and a silver necklace.
    When I go I will give you surely
    What you will wear if you go with me!


    PARTING

     

        Now I go, do not weep, woman—
    Woman, do not weep;
    Though I go from you to die,
    We shall both lie down
    At the foot of the hill, and sleep. 

    Now I go, do not weep, woman—
    Woman, do not weep;
    Earth is our mother and our tent the sky.
    Though I go from you to die,
    We shall both lie down
    At the foot of the hill, and sleep.


    THE LOST LAGOON

     

    It is dusk on the Lost Lagoon,
    And we two dreaming the dusk away,
    Beneath the drift of a twilight gray—
    Beneath the drowse of an ending day
    And the curve of a golden moon. 

    It is dark on the Lost Lagoon,
    And gone are the depths of haunting blue,

     

    p. 203

     

    The grouping gulls, and the old canoe,
    The singing firs, and the dusk and—you,
    And gone is the golden moon. 

    O lure of the Lost Lagoon—
    I dream tonight that my paddle blurs
    The purple shade where the seaweed stirs—
    I hear the call of the singing firs
    In the hush of the golden moon.


    THE SONG MY PADDLE SINGS

     

    West wind, blow from your prairie nest,
    Blow from the mountains, blow from the west.
    The sail is idle, the sailor too;
    O! wind of the west, we wait for you.
    Blow, blow!
    I have wooed you so,
    But never a favor you bestow.
    You rock your cradle the hills between,
    But scorn to notice my white lateen. 

    I stow the sail, unship the mast:
    I wooed you long but my wooing’s past;
    My paddle will lull you into rest.
    O! drowsy wind of the drowsy west,
    Sleep, sleep,
    By your mountain steep,
    Or down where the prairie grasses sweep!
    Now fold in slumber your laggard wings,
    For soft is the song my paddle sings.

    August is laughing across the sky,
    Laughing while paddle, canoe and I,
    Drift, drift,

     

    p. 204

     

    Where the hills uplift
    On either side of the current swift.
    The river rolls in its rocky bed;
    My paddle is plying its way ahead;
    Dip, dip,
    While the waters flip
    In foam as over their breast we slip. 

    And oh, the river runs swifter now;
    The eddies circle about my bow.
    Swirl, swirl!
    How the ripples curl
    In many a dangerous pool awhirl!

    And forward far the rapids roar,
    Fretting their margin for evermore.
    Dash, dash,
    With a mighty crash,
    They seethe, and boil, and bound, and splash.

    Be strong, O paddle! be brave, canoe!
    The reckless waves you must plunge into.
    Reel, reel.
    On your trembling keel,
    But never a fear my craft will feel.

    We’ve raced the rapid, we’re far ahead!
    The river slips through its silent bed.
    Sway, sway,
    As bubbles spray
    And fall in tinkling tunes away.
    And up on the hills against the sky,
    A fir tree rocking its lullaby,
    Swings, swings,
    Its emerald wings,
    Swelling the song that my paddle sings.


    p. 205

    PLEM-SALIA-KWI

    AUTUMN DAWN

     

    Plem-Salia-Kwi is the Hunter returning with plenty,
    And the Fisher from the green sea.
    His shoulders are heavy with deer’s meat;
    His great canoe is slow with salmon.
    We listen to the nudge of its tall ghost-prow
    In all our landing coves.
    We hear the ground-wind of his moccasins
    Rustling the forest-floors:
    Swifter than joy they speed on the purple paths of the Fall—
    Paths stained with fruitage, oozing odors.
    He comes to us, his little brown blood-brothers by the sea:—
    Through the dark silver-blue spruces, and the massed sea-green cedars,
    Through the brown and crimson maples,
    And the cottonwoods’ dropping gold;
    Through the pearl shimmer of the naked birches.
    Plem-Salia-Kwi’s blanket is the white, broidered, mist;
    Its fringes are dew-bells
    That tinkle little whispers down the mountain.
    While he still slept,
    Lake-Woman, Mother of Waters, wove him his blanket:
    Wove it of the wool of the mist-herds
    Drifting down from the cloud-ranges.
    She patterned it in bead-drops, sun-colored—
    A rainbow starts in the heart of each—
    With blue ravelings from sky-patches,
    With pink shells from the beaches of morning.
    He bears the strong bent bow of the hills,
    And the swift wind-arrows scarlet-shafted with dawn:
    And the tall spear of falling light,
    October light, the mystical weapon.
    (Ah-h! Ahi! Ah-h! We sing to Kunaë
    For the beauty and harvest of Plem-Salia-Kwi.)

     

    p. 206

     

    The little children,
    In laughing, leaping, running, stumbling,
    Pattering and creeping down to the beaches,
    Give thanks for the harvest of sweet, dried berries
    And the plenty of the breast.
    They go down to converse with the swallows,
    Who bathe in the small leaf-locked pools.
    Ak-hi! the shrill joy of the children,
    At the twirring and flashing of brown wings in bright water,
    And the twittering of news from all the nests of the sea-coast! 

    The pine-logs make a good smoke, blue, clear, sweet-smelling,
    The cooking baskets bubble with water:
    The women chant, while they heat stones for the baking,
    Concerning the large baskets of food they have cooked,
    And the racks of crimson, smoked salmon,
    And the many trays of dried berries,
    Sun-baked and jellied in long strips, packed in cool leaves.
    They behold their men coming up from the caves
    With hammers and copper, with silver and cunning shells;
    And they clatter at their ears, saying:—
    “Is not thy roof fragrant with cedar-trays of berries?
    Have I not stored thy house full?
    Hast thou not a little wayward son of thee at each of thy hands?
    Is the cradle on my back—the cradle of thy despised little daughter—empty?
    Where is another such wife?
    Speak, O thou Hunter of Life,
    That caughtest me unknowing in the pine shadows—
    Ak-hi-i! Il-ak-il-ak!—
    When I danced after Tem-Eyos-Kwi!”

    The men answer not:
    But in their eyes, behind their lashes, is a little smile,
    Like light in the depths of a reedy pool.

     

    p. 207

     

    Early, ere their clattering women woke,
    They went down to the caves with their axes.
    They have digged copper and silver and brilliant shells
    From a secret store.
    Tink-tonk, tink-tonk, tink-tonk!
    Through the forest rings the song of their hammers.
    The silent men are hammering rings for their women:
    Rings, bracelets, anklets, for their women,
    Glad gifts for their women, their mates. 

    For the silent men have seen
    That Plem-Salia-Kwi walks not alone.
    Through all his paths She follows him—his Woman, his Mate—
    Sharing his blanket.
    She has no other garment, her breast is bare,
    She has given all to him she follows;
    So comes he with plenty!
    He tires not forever on his leagues of march,
    Because her feet are set to his foot-prints,
    And the gleam of her bare hand slants across his shoulder.
    Therefore the silent men, the Hunters and Providers of Life,
    Greet Plem-Salia-Kwi, the Harvest-Bringer, their Blood-Brother the Mated One,
    With the tink-tonk, tink-tonk, tink-tonk of bright hammers,
    Shaping gifts for their women:
    Ringing their thanksgiving song for full joys—
    Full baskets, full cradles, the full arms of sleep.

     

    p. 208 p. 209 p. 210


    SONGS FROM THE HAKO: A PAWNEE CEREMONY

    RENDERED IN THE RHYTHMS OF THE ORIGINALS, BY ALICE FLETCHER
    WITH INTERPRETATIONS BY TAHIRUSSAWICHI, A PAWNEE

    p. 211

    PREFATORY NOTE

    The position of Tahirussawichi in the Pawnee tribe is that of a man worthy of respect—one versed in a knowledge of serious things, whose life has been devoted to the acquisition and maintenance of certain sacred rites. He is esteemed as a man of truth— one who has the favor of Tiráwa. He possesses a knowledge of curative roots, and often attends the sick, using herbs as medicine. He is the keeper of certain old and sacred objects, and leads in their attendant ceremonies. His great care in observing all the details of the intricate ceremony of the Hako is well known in the tribe, and much good fortune is believed to follow his leadership in this ceremony. His title is Kúrahus. This term is applied to a man of years who has been instructed in the meaning and use of sacred objects as well as their ceremonies. The word is sometimes employed as a synonym for a venerable man, one who commands respect, but throughout this paper it is used in its official sense—the leader of the ceremony.

    NATURE OF THE CEREMONY

    The teachings of the public ceremony were general in character. They emphasized, on the one hand, man’s dependence on the supernatural for all the gifts of life, and on the other hand, his dependence on the family tie for the gifts of peace and happiness. The specific teachings were reserved for the Son. These began in the ritual to the Dawn (tenth ritual) on the morning of the second and third days, which prefigured the secret ceremonies

    p. 212

    of the fifth morning, when the bond .of the family relation was extended beyond blood kinship through the symbolic rites which recognized the common source of life in Tiráwa atius.

    Looking over the entire ceremony, it is interesting to note how older rites have had their share in the development of the Hako, and how the trend of thought among the native seers has borne them toward a conception of the brotherhood of man, a conception recognized as the noblest known to the human family.

    This impressive ritual-drama may be compared to a medieval Miracle Play, and has exercised an influence no less profound on the tribes which have performed it. The chief persons in the drama are, the Father, the Son, the Children, and attendant Deities (the associates and representatives of Tiráwa atius, the Master of Life). Mother Corn, Kawas, the Eagle, the Morning Star, the Dawn, the Day and Father Sun. The Father is chosen from the tribe which presents the great spectacle; the Son is selected by the priests from another tribe by the curious psychic process described in the Second Ritual. Unusual blessings are supposed to accrue to those who take the leading parts.

    p. 213

    THE HAKO: A PAWNEE CEREMONY

    FIRST RITUAL

    INVOKING THE POWERS

    EXPLANATION BY THE KÚRAHUS, OR CHIEF PRIEST

    At the creation of the world it was arranged that there should be lesser powers. Tiráwa atius, the mighty power, could not come near to man, could not be seen or felt by him, therefore lesser powers were permitted. They were to mediate between man and Tiráwa. The first song mentions some of these lesser powers in the order in which they come near to man, in the order of their creation.

    INVOCATION TO THE GREAT SPIRITS

    I

     

    We heed as unto thee we call;
    Oh, send to us thy potent aid!
    Help us, Oh, holy place above!
    We heed as unto thee we call.

     

    II

     

    We heed as unto thee we call;
    Oh, send to us thy potent aid!
    Help us, Hotoru, giver of breath!
    We heed as unto thee we call.

     

    p. 214

    III

     

    We heed as unto thee we call;
    Oh, send to us thy potent aid!
    Help us, Shakuru, father of strength!
    We heed as unto thee we call.

     

    IV

     

    We heed as unto thee we call;
    Oh, send to us thy potent aid!
    Help us, h’Uraru, mother of all!
    We heed as unto thee we call.

     

    PREPARING THE FEATHERED STEM

    Blue is the color of the sky, the dwelling place of Tirawahut, that great circle of the powers which watch over man. As the man paints the stick blue we sing. We ask as we sing that life be given to this symbol of the dwelling place of Tiráwa. We paint the groove red because the passageway is red through which man’s breath comes and goes to give him life. The sun, too, is red, and the groove represents the straight path whereon the sun shines, the path which man must travel if he would live in peace and prosper. The teachings of this ceremony make a straight path along which if a man walks he will receive help from the powers.

    I

     

    Take we now the blue paint,
    Touch with it the stem, putting on the sacred symbol,
    Emblem of the clear sky,
    Where dwell the gods, who, descending, bring us good gifts,
    Gifts of life and plenty.

     

    II

     

    When the man begins to paint the stick green this song is sung.

     

    p. 215

     

    Take we now the green paint,
    Touch with it the stem, the mated stem,
    Putting on the emblem, the sacred and living symbol.
    Mother earth.
    From above descending, bountiful blessings on thee,
    Mother earth. 

    Oh, Kawas, come, with wings outspread in sunny skies!
    Oh, Kawas, come, and bring us peace, thy gentle peace!
    Oh, Kawas, come, and give new life to us who pray!

     

    In this ceremony the brown eagle is called Kawas. This eagle has been made holy by being sacrificed to Tiráwa. Its feathers are tied upon the stem that has been painted blue to represent the sky.

    This stem was the first one painted and decorated, because it is female and the leader. It represents the night, the moon, the north, and stands for kindness and helpfulness. It will take care of the people. It is the mother.

    Throughout the ceremony the Kúrahus carries this feathered stem.

    SONG TO MOTHER CORN

    Mother Corn knows all places and all that happens among men; therefore the corn which comes from her must lead, must direct us where to go.

    I

     

    Tiráwa, harken! Mighty one,
    Above us in blue, silent sky!
    We standing wait thy bidding here.
    The Mother Corn standing waits,
    Waits to serve thee here;
    The Mother Corn stands waiting here.

     

    p. 216

    II

     

    Tiráwa, harken! Mighty one,
    Above us in blue, silent sky!
    We flying seek thy dwelling there.
    The Mother Corn flying goes
    Up to seek thee there;
    The Mother Corn goes flying up.

     

    III

     

    Tiráwa, harken! Mighty one,
    Above us in blue, silent sky!
    Behold! We in thy dwelling stand.
    The Mother Corn, standing there.
    Leader she is made;
    The Mother Corn is leader made.

     

    IV

     

    Tiráwa, harken! Mighty one,
    Above us in blue, silent sky!
    The downward path we take again.
    The Mother Corn, leading us,
    Doth thy symbol bear;
    The Mother Corn with power leads.

     

    Mother Corn having reached the blue dome where dwells the great circle of powers, Tirawahut, and having gained what she went for, tawitshpa, authority to lead in the ceremony, she descends to earth by the four paths.

    SECOND RITUAL

    PREFIGURING THE JOURNEY TO THE SON

    The spirit of Mother Corn leads our spirits in the search for the Son. We draw near, in the spirit, to the village where the Son

    p. 217

    dwells. The Son does not see us as we stand there; he is sleeping. We fix our minds upon Mother Corn and upon him; we think of the gifts we are to bring him when we come to him with the Hako, the gifts that the birds and the animals that attend these sacred objects will surely bestow upon him—long life, children, and plenty. Now the spirit of Mother Corn touches him. We fix our minds upon Mother Corn and upon the Son; if we are in earnest he will respond to her touch. He will not waken, he will not see her, but he will see in a dream that which her touch will bring to him, one of the birds that attend the Hako, for all the spirits of those birds are with Mother Corn and they do her bidding, and he may hear the bird call to him. Then, when he awakens, he will remember his dream, and as he thinks upon it, he will know that he has been chosen to be a Son, and that all the good things that come with the ceremony which will make him a Son are now promised to him.

    CHANT OF THE MYSTIC JOURNEY

    I

     

    Mother Corn, Oh hear! Open our way!
    Lo! As we draw near, let our souls touch thine
    While we pray thee:
    Children give to us. Mother Corn, hear!

     

    II

     

    Mother Corn, Oh hear! Open our way!
    Lo! Our heads we bow, while our souls touch thine;
    Then as one mind
    Make the choice of Son. Mother Corn, hear!

     

    III

     

    Mother Corn, Oh hear! Open our way!
    Lo! With head erect Mother stands, and then
    Moves she through air
    On her mission bent. Mother Corn, hear!

     

    p. 218

    IV

     

    Mother Corn, Oh hear! Open our way!
    Lo! Now over hills, over streams, we go
    Taking our way
    Toward the Children’s land. Mother Corn, hear!

     

    V

     

    Mother Corn, Oh hear! Open our way!
    Lo! Our journey’s end now is near, we look
    O’er the strange land,
    Seeking Children there! Mother Corn, hear!

     

    VI

     

    Mother Corn, Oh hear! Open our way!
    Lo! Our eyes behold where they dwell. In their
    Village we walk,
    Seeking there the Son. Mother Corn, hear!

     

    VII

     

    Mother Corn, Oh hear! Open our way!
    Lo! His lodge we find, through the door we pass.
    Sleeping he lies,
    Knows not we are there. Mother Corn, hear!

     

    VIII

     

    Mother Corn, Oh hear! Open our way!
    Lo! Now at her touch comes a dream; then a
    Bird calls, “My son!”
    While his soul responds. Mother Corn, hear!

     

    p. 219

    THIRD RITUAL

    SENDING THE MESSENGERS

    The four messengers are selected informally by the Father from among his near relatives. They are generally young men, lithe and strong of limb, and able to make a long journey quickly. The distance to be traveled varies from a few miles to a hundred or more, and as they must carry all their provisions, it becomes necessary for them to get over the ground as rapidly as possible.

    The formal appointment of these messengers takes place in the lodge of the Father, in the presence of the sacred objects spread at ceremonial rest.

    When the messengers arrive at the lodge of the Son, he sends for his kindred and consults with them. Only a recent death in his family or some catastrophe which has deprived him of his property will be accepted as sufficient excuse for his not receiving the Hako party. If he accepts the tobacco he will bid the messengers return to the Father and say, “I am ready.” In either case he must make gifts to the messengers in recognition of the proffered honor.

    THE FATHER’S MESSAGE TO THE SON

    I

     

    I bid you travel o’er the land to the Son,
    And with you take these words of mine unto him:
    “Behold! Your Father comes to you speedily.”

     

    II

     

    We wait their journey o’er the land to the Son,
    When they will give these words of mine unto him:
    “Behold! Your Father comes to you speedily.”

     

    p. 220

    FOURTH RITUAL

    VIVIFYING THE SACRED OBJECTS

    On the morning of the day the journey is to begin the Kúrahus rises from his place in the lodge behind the Hako and goes outside. There he ties the sacred objects on the selected tent pole.

    The rope of buffalo hair is used to tie these sacred objects to the pole, which is then set up at the entrance of the lodge. Here it stands where the wind of the dawn may breathe upon the Hako and the first rays of the sun strike the sacred objects and give them life.

    SONG OF PRAISE TO MOTHER CORN

    As we sing we think that Mother breathing forth life, who has come out of the past, has now started to lead us on the journey we are to take and to the fulfilment of our desire that children may be given us, that generations may not fail in the future, and that the tie may be made strong between the Father and the Son.

    I

     

    Mother with the life-giving power now comes,
    Stepping out of far distant days she comes,
    Days wherein to our fathers gave she food;
    As to them, so now unto us she gives,
    Thus she will to our children faithful be.
    Mother with the life-giving power now comes!

     

    II

     

    Mother with the life-giving power is here.
    Stepping out of far distant days she comes.
    Now she forward moves, leading as we walk
    Toward the future, where blessings she will give,
    Gifts for which we have prayed granting to us.
    Mother with the life-giving power is here!

     

    p. 221

    THE HAKO PARTY PRESENTED TO THE POWERS

    INVOCATION TO TIRÁWA

    This song is addressed to Tiráwa atius. He is the father of all and all things come from him. We pray in our hearts as we sing. We ask Tiráwa to watch over the Kúrahus, to guide his acts and to guard his words so that he may make no mistake and the ceremony may be complete. From the east the flashes of the eyes of Tiráwa come darting through the air upon us and upon the sacred objects.

     

    Look on us as here we are standing, raising our voices!
    Look on us as here we, presenting, lift now these emblems that are so holy up to thy gaze!
    Swift, a flash from out of the heavens
    Falls on us as here we are standing, looking at thee.

     

    INVOCATION TO THE GODS

    The people are now looking toward the north, the moon, the night, the mother of the day.

    We ask the powers of the north, they who can see the path of life, to lead us and make us able to walk, us and our children.

    To all the powers of the east, west, south, and north we have sung and have presented ourselves. As we walked, we have traced upon the earth the figure of a man. This image that we have traced is from Tiráwa. It has gone around with us, and its feet are where we now stand; its feet are with our feet and will move with them as we now take four steps, bearing the sacred objects, in the presence of all the powers and begin our journey to the land of the Son.

    I

     

    Look down, West gods, look upon us! We gaze afar on your dwelling.
    Look down while here we are standing, look down upon us, ye mighty!
    Ye thunder gods, now behold us!
    Ye lightning gods, now behold us!

     

    p. 222

     

    Ye that bring life, now behold us!
    Ye that bring death, now behold us!

     

    II

     

    Look down, South gods, look upon us! We gaze afar on your dwelling.
    Look down while here we are standing, look down upon us, ye mighty!
    Ye daylight gods, now behold us!
    Ye sunshine gods, now behold us!
    Ye increase gods, now behold us!
    Ye plenty gods, now behold us.

     

    III

     

    Look down, North gods, look upon us! We gaze afar on your
    dwelling, look down upon us, ye mighty!
    Ye darkness gods, now behold us!
    Ye moonlight gods, now behold us!
    Ye that direct, now behold us!
    Ye that discern, now behold us!

     

    FIFTH RITUAL

    MOTHER CORN ASSERTS AUTHORITY

    THE JOURNEY BEGINS

    I

     

    The mother leads and we follow on,
    Her devious pathway before us lies.
    She leads us as were our fathers led
    Down through the ages.

     

    II

     

    The mother leads us and we follow on,
    Her pathway straight, where a stage each day.

     

    p. 223

     

    We forward walk, as our fathers walked
    Down through the ages.

     

    [paragraph continues]Mother Corn, who led our spirits over the path we are now to travel, leads us again as we walk, in our bodies, over the land.

    We speak of this path as devious, not merely because we must go over hills and through valleys and wind around gulches to reach the land of the Son, but because we are thinking of the way by which, through the Hako, we can make a man who is not of our blood a Son; a way which has come down to us from our far-away ancestors like a winding path.

    CROSSING THE PRAIRIE

    I

     

    Looking o’er the prairie, naught our eyes discern there,
    Wide the land stretches out before us;
    Then we cry aloud to Mother Corn: “Doth thy pathway lie here?”

     

    II

     

    Heeding now our crying, while our eyes she opens,
    Mother Corn moveth out before us
    On the lonely prairie, where we see straight the pathway lies there!

     

    SONG OF OBEDIENCE

    Mother Corn speaks to us and we are assured in our spirits. The next song is to enforce obedience to Mother Corn.

    I

     

    Hark! She speaks, and quickly we turn to her,
    Looking toward the west to the spot where we
    Passed ’neath the eyes of gods; and now do we heed her words:
    “Yonder is the place in the distant west
    Whence I have come out of the past to you.”

     

    p. 224

    II

     

    “Born of the earth and touched by the deep blue sky,
    Have I been chosen by the gods to lead.
    You are to hear my voice and follow my strict commands,
    As your fathers did in the days gone by.
    Thence come I to open your pathway here.”

     

    SONGS AND CEREMONIES OF THE WAY

    The journey we are taking is for a sacred purpose, and as we are led by the supernatural power in Mother Corn we must address with song every object we meet, because Tiráwa is in all things. Everything we come to as we travel can give us help, and send help by us to the Children.

    Trees are among the lesser powers, and they are represented on the Hako which we carry, so when we see trees we must sing to them.

    Trees grow along the banks of the streams; we can see them at a distance, like a long line, and we can see the river glistening in the sunlight in its length. We sing to the river, and when we come nearer and see the water and hear it rippling, then we sing to the water, the water that ripples as it runs.

    SONG TO THE TREES AND STREAMS

    I

     

    Dark against the sky yonder distant line
    Lies before us. Trees we see, long the line of trees,
    Bending, swaying in the breeze.

     

    II

     

    Bright with flashing light yonder distant line
    Runs before us, swiftly runs, swift the river runs,
    Winding, flowing o’er the land.

     

    p. 225

    III

     

    Hark. Oh, hark. A sound, yonder distant sound
    Comes to greet us, singing comes, soft the river’s song,
    Rippling gently ’neath the trees.

     

    SONG WHEN CROSSING THE STREAMS

    I

     

    Behold, upon the river’s brink we stand!
    River we must cross;
    Oh, Kawas, come! To thee we call. Oh, come, and thy permission give
    Into the stream to wade and forward go.

     

    II

     

    Behold, the water covers now our feet!
    River we must cross;
    Oh, Kawas, hear! To thee we call. Oh, come, and thy permission give
    On through the stream to pass and forward go.

     

    SONG TO THE WIND

    I

     

    Hither, Winds, come to us, touch where water
    O’er us flowed when we waded;
    Come, oh, Winds, come!

     

    II

     

    Lo! The Winds round us sweep where water
    O’er us flowed. Safe now are we,
    By the Winds safe.

     

    p. 226

    SONG TO THE MOUNTAINS

    I

     

    Mountains loom upon the path we take;
    Yonder peak now rises sharp and clear;
    Behold! It stands with its head uplifted,
    Thither go we, since our way lies there.

     

    II

     

    Mountains loom upon the path we take;
    Yonder peak now rises sharp and clear;
    Behold! We climb, drawing near its summit;
    Steeper grows the way and slow our steps.

     

    III

     

    Mountains loom upon the path we take;
    Yonder peak that rises sharp and clear,
    Behold us now on its head uplifted;
    Planting there our feet, we stand secure.

     

    IV

     

    Mountains loom upon the path we take;
    Yonder peak that rose so sharp and clear,
    Behold us now on its head uplifted;
    Resting there at last, we sing our song.

     

    SONG TO THE MESA

    I

     

    The mesa see; its flat top like a straight line cuts across the sky;
    It blocks our path, and we must climb, the mesa climb.

     

    II

     

    More mesas see; their flat tops rise against the sky, they bar our path;
    We reach their base, and we must climb, the mesas climb.

     

    p. 227

    III

     

    The mesas’ side we now ascend, the sharp ridge pass, its flat top reach;
    There lies their base that we must take, and forward go.

     

    IV

     

    The mesas rise around us still, their flat tops cut across the sky:
    They block our way, yet still we climb, the mesas climb.

     

    MOTHER CORN REASSERTS LEADERSHIP

    THE SEARCH FOR THE CHILDREN

    I

     

    Here we give our thanks, led by Mother Corn,
    As our eyes dwell upon the borders of the land
    Where dwell the Children we are seeking.

     

    II

     

    Now our eyes look on people walking to.
    Soon our eyes catch the print of footsteps on the ground,
    Made by the Children we are seeking.

     

    III

     

    Still we travel on, led by Mother Corn.
    Now our eyes look on people walking to and fro;
    They the Children are, we are seeking.

     

    As we move on and enter the land of the Children we sing, in the second stanza, about their footprints, the marks of their moccasins where they have walked to and fro on the ground. We may not actually see these marks, but the song represents us as seeing them; Mother Corn has seen them, and she is leading us.

    When the village of the Children is in sight the following

    p. 228

    song is sung. Mother Corn speaks in the first stanza and tells us she has come again to this place. Her spirit had been here before when she came seeking the Son. To-day we have arrived with her at this her destination, and we give thanks to Mother Corn.

    SONG OF THE JOURNEY’S END

    I

     

    Here is the place where I came, seeking to find the Son;
    Here have I led you again, here is our journey’s end.
    Thanks we give unto the Mother Corn!
    Here is the place where she came, seeking to find the Son;
    Here she has led us again, here is our journey’s end.

     

    II

     

    Here to this place have we come, bringing the Son our gifts,
    All of the gifts that go forth bearing the promised help.
    Thanks he’ll give as he sees, Mother Corn,
    All of the gifts that we bring, bring to his village here;
    Here, where you led, Mother Corn; here, where our journey ends.

     

    SIXTH RITUAL

    THE SON’S MESSAGES RECEIVED

    I

     

    Now our eyes look on him who is here;
    He is as the Son we have sought;
    He brings again tidings from the Son:
    “Father, come to me, here I sit,
    Waiting here for thee.”

     

    II

     

    Now our eyes look on him who is clad
    As befits the Son we have sought;

     

    p. 229

     

    He, arising, walks; follow we his steps,
    Moving slowly on toward the Son,
    Where he waiting sits.

     

    [paragraph continues]The pack containing the clothing provided for this representative of the Son is now opened. After the messenger has finished eating he is dressed in the new clothing.

    We clothe him because that is an act which marks the care of a father for his child. The garments we put upon him are fine and embroidered; these fine and carefully made garments show that we have been thinking of him, that we regard him highly and wish to do him honor.

    Just before we reach the village we halt and sing the next song.

    SEEKING THE SON

    I

     

    Where is he, the Son?
    Where his dwelling place that I seek?
    Which can be his lodge, where he sits
    Silent, waiting, waiting there for me?

     

    II

     

    Here is he, the Son,
    Here is his dwelling place that I seek;
    This is here his lodge, where he sits
    Silent, waiting, waiting here for me.

     

    SEVENTH RITUAL

    THE CONSECRATION OF THE LODGE

    When the Son has dispatched his messenger to the Hako party, he with a few of his near relatives, enters the lodge set apart for

    p. 230

    the ceremony, there to await the return of his messenger and the coming of the Fathers.

    He seats himself at the south side of the lodge near the door. This is the humblest place, and he takes it to show that he is not seeking his own honor. By the choice of him as the Son a very high honor has been bestowed upon him, and his appreciation of this is shown by his taking the seat of the lowliest and not assuming prominence before the people.

    The Kúrahus directs the chief of the Hako party to advance one step and to stand upon the threshold while the first stanza of the next song is sung.

    TOUCHING AND CROSSING THE THRESHOLD

    I

     

    Sent down by powers on high,
    She bears a promise most sure;
    The Mother Corn breathes forth life,
    On threshold She stands
    Of my Son’s dwelling. All’s well!

     

    II

     

    Sent down by powers on high,
    She bears a promise most sure—
    Now Kawas, bringing new life,
    The threshold crosses
    Of my Son’s dwelling. All’s well!

     

    MOTHER CORN BREATHING LIFE IS NOW WALKING IN THE LODGE

    I

     

    The Mother Corn, with breath of life,
    Now enters into my Son’s lodge;
    There she walks within:
    With breath of life walks Mother Corn.
    The Mother Corn, with breath of life,

     

    p. 231

     

    Now circles she within the lodge,
    Walking round within;
    With breath of life walks Mother Corn.

     

    KAWAS HOVERS OVERHEAD IN THE LODGE

    I

     

    Kawas, bearing new life, entereth this dwelling,
    Comes as to her own nest, on her spread pinions;
    There so gently she hovers over these her Children.

     

    II

     

    Kawas, bearing new life, flieth through this dwelling,
    All the lodge she cleanses, with her wings sweeping,
    Making clear the place, sweeping out the harm and danger.

     

    CLOTHING THE SON AND OFFERING THE SMOKE

    The lodge having been made ready as a nest within which life might be given and made secure, the Father performs his first act of recognition and responsibility. He puts upon the Son the garments he has previously prepared for the purpose. When clad in the finely embroidered clothing, the Son is told to make the offering of smoke to Tiráwa atius, as a prayer for the consecration of the new-born relationship.

    THE SON PRAYS TO THE GODS

    I

     

    Oh, speak to the gods list’ning above us!
    Oh, let your prayers ascend to the mighty ones on high!

     

    II

     

    My son obeys. His voice is now trav’ling far, speeding on;
    It goes to the list’ning gods above us;
    There will his prayer be heard by the mighty ones on high.

     

    p. 232

    SONG OF THE PRAYER SMOKE

    I

     

    See the smoke pass by!
    Rising high above, follows where his voice
    Sped, intent to reach
    Where the gods abide in the deep blue sky.
    See the smoke pass by!

     

    II

     

    See the smoke ascend!
    Now the odor mounts, follows where his voice
    Sped, intent to reach
    Where the gods abide. There the odor pleads,
    Pleads to gain us help.

     

    EIGHTH RITUAL (FIRST DAY)

    THE FATHERS FEED THE CHILDREN

    Now the heralds summon the people to the lodge and they come, dressed in their best attire and bringing gifts.

    IN PRAISE OF TIRÁWA

    Father, unto thee we cry!
    Father thou of gods and men;
    Father thou of all we hear;
    Father thou of all we see—
    Father, unto thee we cry!

     

    INVOCATION TO THE ALL-FATHER

    When the Kúrahus begins to sing this song he must think what this ceremony is for and be mindful that all the powers that the heavens contain and all the powers that are felt over the earth are now coming near and bending over the Hako.

    p. 233

    All the powers that are in the heavens and all those that are upon the earth are derived from the mighty power, Tiráwa atius. He is the father of all things visible and invisible. He is the father of all the people, and perpetuates the life of the tribe through the gift of children. So we sing, your father, meaning the father of all people everywhere, the father of all things that we see and hear and feel.

     

    Father, thou above, father of the gods,
    They who can come near and touch us,
    Do thou bid them bring us help.
    Help we need. Father, hear us!

     

    SONGS FOR LAYING DOWN THE FEATHERED STEMS

    FIRST SONG

    The feathered stems represent the eagle; the holy place, where the stems are laid to rest, represents the eagle’s nest. A nest is made for the young; the making of a nest in the lodge of the Son by Kawas presages the fulfillment of the promise of children to the Son, as well as the establishment of a close bond, like that of father and son, between the members of two unrelated clans or tribes.

    I

     

    See where she comes to her little one lying so snugly and safely the nest in!
    Hark! She is calling; hear her,
    List as her nestlings make answer;
    See how she gently hovers.
    Happy our hearts as we look on her hovering over her nestlings so gently.

     

    II

     

    See where she comes to her little ones lying so snugly and safely the nest in!
    Hark! She is calling; hear her,

     

    p. 234

     

    List as her nestlings answer;
    See her alighting gently.
    Happy our hearts as we see her alighting there over her nestlings so gently.

     

    SECOND SONG

    I

     

    Loud, loud the young eagles cry, cry, seeing their mother come;
    Flies she to them slantwise, flies;
    Then over the nest she hangs, there hovering, stays her flight;
    Thanks, thanks as we look we give.

     

    II

     

    Thanks, thanks, from our hearts we give, thanks give as we watch the bird
    As she to them slantwise flies:
    Then over her nest she drops; there, folding her wings, she rests,
    Rests safely within her nest.

     

    NINTH RITUAL (FIRST NIGHT)

    THE VISIONS ARE INVOKED

    When the sun has set and it is dark and the stars are shining, then the Children gather in the lodge. Some, as they come in, will advance to the holy place and there drop a stick; this means the gift of a pony. For every such gift the Kúrahus returns thanks to the giver.

    After all are seated, wood is piled upon the fire, and when the flames leap high the Kúrahus rises, then his assistant and the chief rise and the Hako are taken up.

    The singers carrying the drum follow the Hako bearers as they move slowly around the lodge, singing the following song.

    p. 235

    I

        Holy visions!
    Hither come, we pray you, come unto us,
    Bringing with you joy;
    Come, oh, come to us, holy visions,
    Bringing with you joy.

    [paragraph continues]We sing about the visions which the birds on the feathered stems are to bring to the Children.

    Visions come from above, they are sent by Tiráwa atius. The lesser powers come to us in visions. We receive help through the visions. All the promises which attend the Hako will be made good to us in this way.

    Visions can come most readily at night; spirits travel better at that time. Now when we are met together we, the Fathers, call upon the visions to come to the Children.

    II

     

    Holy visions!
    Near are they approaching, near to us here,
    Bringing with them joy;
    Nearer still they come—holy visions—
    Bringing with them joy.

     

    [paragraph continues]The visions have heard the call of the spirits of the birds upon the feathered stems, joined to the call of our spirits, and they are descending by the east from their dwelling place above, and are coming toward the lodge.

    We sing, “They are coming,” and the Children join in the song, as we pass around and wave the feathered stems.

    III

     

    Holy visions!
    Lo! Before the doorway pause they, waiting,
    Bearing gifts of joy;

     

    p. 236

     

    Pausing there they wait—holy visions—
    Bearing gifts of joy.

     

    [paragraph continues]As we sing the visions touch and cross the threshold and then pass down the long passageway leading into the lodge. As we reach the west they have entered the lodge.

    Kawas and all the birds have called these visions to bless the Children. The visions have heard, they have traveled far, they have reached the lodge, and now they have entered and are in the presence of the Children.

    IV

     

    Holy visions!
    Now they cross the threshold, gliding softly
    Toward the space within;
    Softly gliding on—holy visions—
    Toward the space within.

     

    V

     

    Holy visions!
    They the lodge are filling with their presence,
    Fraught with hope and peace;
    Filling all the lodge—holy visions
    Fraught with hope and peace.

     

    [paragraph continues]The visions which attend the Hako are now touching the Children, touching them here and there and by their touch giving them dreams, which will bring them health, strength, happiness, and all good things.

    VI

     

    Holy visions!
    Now they touch the children, gently touch them,
    Giving dreams of joy;
    Gently touch each one—holy visions—
    Giving dreams of joy.

     

    p. 237

    [paragraph continues]As we sing, the visions are walking away; they have done what they came to do; they are now leaving the lodge, and when we reach the west the space they had filled is empty.

    We pause and we think of the visions going away over the silent earth to ascend to their dwelling place.

    VII

     

    Holy visions!
    Ended now their mission, pass they outward,
    Yet they leave us joy;
    Pass they all from us—holy visions—
    Yet they leave us joy.

     

    VIII

     

    Holy visions!
    They, the sky ascending, reach their dwelling;
    There they rest above;
    They their dwelling reach—holy visions—
    There they rest above.

     

    TENTH RITUAL

    THE BIRTH OF DAWN

    As the night draws to a close, the Kúrahus orders the server to lift the skins which hang at the outer and inner doors of the long passageway of the lodge, and to go outside and watch for the first glimmer of light.

    At the first indication of a change, when the air begins to stir, the server comes in with the tidings, and we rise, take up the Hako, and stand at the west, behind the holy place; there, looking toward the east, we sing this song. We sing it slowly and with reverent feeling, for it speaks of the mysterious and powerful act of Tiráwa atius in the birth of Dawn.

    p. 238

    THE SUMMONS TO MOTHER CORN

    I

     

    Awake, Oh, Mother, from sleep!
    Awake! The night is far spent;
    The signs of dawn are now seen
    In east, whence cometh new life.

     

    [paragraph continues]We call to Mother Earth, who is represented by the ear of corn. She has been asleep and resting during the night. We ask her to awake, to move, to arise, for the signs of the dawn are seen in the east and the breath of the new life is here.

    Mother Earth hears the call; she moves, she awakes, she arises, she feels the breath of the new-born Dawn. The leaves and the grass stir; all things move with the breath of the new day; everywhere life is renewed.

    This is very mysterious; we are speaking of something very sacred, although it happens every day.

    THE AWAKENING OF MOTHER CORN

    II

     

    The Mother wakens from sleep;
    She wakes, for night is far spent;
    The signs of dawn are now seen
    In east, whence cometh new life.

     

    [paragraph continues]The eagle soars where these powers dwell and can communicate with them. The new life of the new day is felt by these powers above as well as by Mother Earth below.

    THE SUMMONS TO KAWAS, THE EAGLE

    III

     

    Awake, oh, Kawas, from sleep!
    Awake! The night is far spent;
    The signs of dawn are now seen
    In east, whence cometh new life.

     

    p. 239

    THE AWAKENING OF KAWAS

    IV

     

    Now Kawas wakens from sleep,
    Awakes, for night is far spent;
    The signs of dawn are now seen
    In east, whence cometh new life.

     

    [paragraph continues]H’Kawas hears the call and awakes. Now all the powers above wake and stir, and all things below wake and stir; the breath of new life is everywhere. With the signs in the east has come this new life.

    Kawas, the brown eagle, the messenger of the powers above, now stands within the lodge and speaks. The Kúrahus hears his voice as she tells him what the signs in the east mean.

    She tells him that Tiráwa atius there moves upon Darkness, the Night, and causes her to bring forth the Dawn. It is the breath of the new-born Dawn, the child of Night and Tiráwa atius, which is felt by all the powers and all things above and below and which gives them new life for the new day.

    V

     

    Then Kawas stands and speaks forth:
    “A child from Night is now born;
    Tiráwa, father on high,
    On Darkness moving, brings Dawn.”

     

    VI

     

    “I understand now, I know
    A child from Night has been born;
    Tiráwa, father on high,
    On Darkness moving, brings Dawn.”

     

    THE MORNING STAR AND THE NEW-BORN DAY

    We sing this song slowly with reverent feeling, for we are singing of very sacred things.

    p. 240

    The Morning Star is like a man; he is painted red all over; that is the color of life. He is clad in leggins and a robe is wrapped about him. On his head is a soft downy eagle’s feather, painted red. This feather represents the soft, light cloud that is high in the heavens, and the red is the touch of a ray of the coming sun. The soft, downy feather is the symbol of breath and life.

    The star comes from a great distance, too far away for us to see the place where it starts. At first we can hardly see it; we lose sight of it, it is so far off; then we see it again, for it is coming steadily toward us all the time. We watch it approach; it comes nearer and nearer; its light grows brighter and brighter.

    INVOCATION TO THE MORNING STAR

    I

     

    Oh, Morning Star, for thee we watch!
    Dimly comes thy light from distant skies;
    We see thee, then lost thou art.
    Morning Star, thou bringest life to us.

     

    II

     

    Oh, Morning Star, thy form we see!
    Clad in shining garments dost thou come,
    Thy plume touched with rosy light.
    Morning Star, thou now art vanishing.

     

    INVOCATION TO DAWN

    III

     

    Oh, youthful Dawn, for thee we watch!
    Dimly comes thy light from distant skies;
    We see thee, then lost art thou.
    Youthful Dawn, thou bringest life to us.

     

    p. 241

    IV

     

    Oh, youthful Dawn, we see thee come!
    Brighter grows thy glowing light
    As near, nearer thou dost come.
    Youthful Dawn, thou now art vanishing.

     

    As we sing this song the Morning Star comes still nearer and now we see him standing there in the heavens, a strong man shining brighter and brighter. The soft plume in his hair moves with the breath of the new day, and the ray of the sun touches it with color. As he stands there so bright, he is bringing us strength and new life.

    As we look upon him he grows less bright, he is receding, going back to his dwelling. place whence he came. We watch him vanishing, passing out of our sight. He has left with us the gift of life which Tiráwa atius sent him to bestow.

    As we stand, looking through the long passageway of the lodge, watching and singing, we see the Dawn come nearer and nearer; its brightness fills the sky, the shadowy forms on the earth are becoming visible. As we watch, the Dawn, like the Morning Star, recedes. It is following the Star, going back to the place whence it came, to its birthplace.

    The Day is close behind, advancing along the path of the Morning Star and, as we watch, the Dawn vanishes from our sight.

    DAYLIGHT

    We sing this song with loud voices, we are glad. We shout, “Daylight has come! Day is here!” The light is over the earth. As we look out through the door of the lodge we can see the trees, and all things stand out clearly in the light.

    We call to the Children, we bid them awake and throw off the robes that covered their heads as they slept and let their eyes look out and behold the light of day, the day that has come, that is here.

    p. 242

    SONG OF THE JOY OF DAY

    I

     

    Day is here! Day is here, is here!
    Arise, my son, lift thine eyes. Day is here! Day is here, is here!
    Day is here! Day is here, is here!
    Look up, my son, and see the day. Day is here! Day is here, is here!
    Day is here! Day is here, is here!

     

    II

     

    Lo, the deer! Lo, the deer, the deer
    Comes from her covert of the night! Day is here! Day is here, is here!
    Lo, the deer! Lo, the deer, the deer!
    All creatures wake and see the light. Day is here! Day is here, is here!
    Day is here! Day is here, is here!

     

    ELEVENTH RITUAL

    CHANT TO THE SUN

    On this, the second day of the ceremony, we remember our father the Sun. The sun comes directly from Tiráwa atius, and whoever is touched by the first rays of the sun in the morning receives new life and strength which have been brought straight from the power above. The first rays of the sun are like a young man, they have not yet spent their force or grown old, so, to be touched by them is to receive an accession of strength.

    All the time I am singing this song I remember the Sun, the Moon, the Stars, the Corn; all these were made by Tiráwa atius, and I ask them to give us success and plenty; success in hunting and in war; plenty of food, of children, and of health. The Sun, the Moon, the Stars, the Corn, are powerful.

    p. 243

    We speak of the sun as Father breathing forth life (h’Aars), causing the earth to bring forth, making all things to grow. We think of the sun, which comes direct from Tiráwa atius, the father of life, and his ray (hukawi) as the bearer of this life. (You have seen this ray as it comes through a little hole or crack.) While we sing, this ray enters the door of the lodge to bring strength and power to all within.

    The first four verses of this chant are sung in the morning; they follow the movements of the ray. When the spot has reached the floor we stop singing and do not begin again until the afternoon, so that our song can accompany the ray as it leaves the lodge, touches the hills, and finally returns to the sun.

    I

     

    Now behold; hither comes the ray of our father Sun; it cometh
    over all the land, passeth in the lodge, us to touch, and give
    us strength.

     

    II

     

    Now behold, where alights the ray of our father Sun; it touches
    lightly on the rim the place above the fire, whence the
    smoke ascends on high.

     

    III

     

    Now behold; softly creeps the ray of our father Sun; now o’er
    the rim it creeps to us, climbs down within the lodge;
    climbing down, it comes to us.

     

    IV

    Now behold; nearer comes the ray of our father Sun; it reaches
    now the floor and moves within the open space, walking
    there, the lodge about.

    [paragraph continues]Later, when the sun is sinking in the west, the land is in shadow, only on the top of the hills toward the east can the spot, the

    p. 244

    sign of the ray’s touch, be seen. Then we sing the stanza as we go around the lodge the third time.

    The ray of Father Sun, who breathes forth life, is standing on the edge of the hills. We remember that in the morning it had stood on the edge of the opening in the roof of the lodge over the fireplace; now it stands on the edge of the hills that, like the walls of a lodge, inclose the land where the people dwell.

    V

     

    Now behold where has passed the ray of our father Sun; around
    the lodge the ray has passed and left its blessing there,
    touching us, each one of us.

     

    VI

     

    Now behold; softly climbs the ray of our father Sun; it upward
    climbs, and o’er the rim it passes from the place whence
    the smoke ascends on high.

     

    VII

     

    Now behold on the hills the ray of our father Sun; it lingers
    there as loath to go, while all the plain is dark. Now has
    gone the ray from us.

     

    VIII

     

    Now behold; lost to us the ray of our father Sun; beyond our
    sight the ray has gone, returning to the place whence it
    came to bring us strength.

     

    CHANT OF THE EAGLES

    This song likens the bustle and stir of the Hako party as it comes into the village to the flapping of the wings of a flock of birds as they come to a place and alight. It refers also to the birds represented on the feathered stems—the eagle, the duck, the woodpecker, and the owl. The noise of the wings of these birds is what is meant, for they are moving with the Fathers toward the Children.

    p. 245

    THE WINGS OF THE MIGHTY

    I

     

    Hark, the sound of their wings! Mighty birds are here now
    alighting, bearing promised good.
    Hark, the, sound of their wings! Surely the Hako is coming.
    Children, forward bring your gifts.

     

    II

     

    Hark, the sound of their wings! Mighty birds are here now
    alighting, bearing promised good.
    Hark, the sound of their wings! See! The Hako has come. We
    children forward bring our gifts.

     

    TWELFTH RITUAL (SECOND NIGHT)

    THE RITES CAME BY A VISION

    FIRST SONG

     

    Was it, we ask, in dreams that the Fathers saw
    Clearly the Hako, wherewith I make you now
    As my son,
    My own begotten?
    Was it in dreams they learned how to make you thus
    My offspring? 

    Truly, in dreams it was that the Fathers saw
    Clearly the Hako, wherewith I make you now
    As my son,
    My own begotten.
    Truly, in dreams they learned how to make you thus
    My offspring.

     

    SECOND SONG

     

    This is the teaching, this is the word sent
    Down to us from our fathers:

     

    p. 246

     

    All of the wise words, all of the good gifts,
    Brought unto you as a Son,
    Verily, through a dream all of these things,
    All, by the east descended.
    This is the teaching, this is the word sent
    Down to us from our fathers:
    All of the wise words, all of the good gifts,
    Now brought to you as my Son,
    Verily, as of old, all of these things,
    All, by the east descended.

     

    THIRD SONG—TO THE PLEIADES

     

    Look as they rise, up rise
    Over the line where sky meets the earth;
    Pleiades!
    Lo! They ascending, come to guide us,
    Leading us safely, keeping us one;
    Pleiades,
    Us teach to be, like you, united.

     

    FOURTH SONG—OF KATASHA, THE DWELLING PLACE OF THE VISIONS

    I

     

    Give heed. We tell of Katasha holy,
    Whence the dreams come down, when draweth the night time near;
    Near the gods is their dwelling,
    They who watch o’er men; all silently come they down.

     

    II

     

    Give heed! The bird of whom we are telling
    Sends the dreams to us, when draweth the night time near;
    Kawas, she that is sending
    Holy visions, bringing, silently bringing peace.

     

    p. 247

    III

     

    Give heed! The birds of whom we are telling
    Climb with dreams to us, when draweth the night time near;
    Down the path they are climbing;
    Where the gods to men are traveling come they down.

     

    IV

     

    They climb, these birds; a dream each is bringing;
    Bear they dreams to us, when draweth the night time near;
    Kawas—she that is sending
    Down the birds with dreams; so faithful the Hako birds!

     

    V

     

    Then back they speed, the birds that were bringing
    Down the dreams that come when draweth the night time near;
    Birds and dreams are ascending
    Where the gods are dwelling, watching there over men.

     

    VI

     

    Now this we know in truth—where are resting
    Dreams that come to us when draweth the night time near;
    True it is that he did see them;
    In a vision saw he Katasha, where they dwell.

     

    FIFTH SONG

    I

     

    Mother Corn! Mother Corn! We pray thee,
    Be our leader, foes entrapping!
    Trusting in thee, we wander far, yet we see no foe;
    Food is gone, hope is dead within us.

     

    II

     

    Then in dreams Mother Corn spoke to me:
    “I will lead you, foes entrapping!

     

    p. 248

     

    “Testing your courage, far have I let you go astray;
    “Rise, my child, follow me to vict’ry!”

     

    SIXTH SONG

    I

     

    As I lay sleeping, as I lay dreaming,
    Out of the distance came one advancing
    One whom I ne’er had seen before, but when her voice
    addressed me, straightway I knew her—
    Lo! ’Twas our Mother, she whom we know.

     

    II

     

    I rose from sleeping, my dream rememb’ring
    Her words I pondered, words of our mother,
    Then I asked of each one I met, Tell me, how far may her
    shrine be? When I found it
    Sweet smoke I offered unto our Mother.

     

    PART II

    THE SACRED FEAST OF THE CORN TAKES PLACE

    FIRST SONG—TO OUR FATHER SUN

     

    Father, unto thee we cry;
    Father thou of gods and men;
    Father thou of all we hear;
    Father thou of all we see;
    Father, unto thee we cry.

     

    SECOND SONG

     

    Father! Thou above, father of the gods,
    They who can come near and touch us,
    Do thou bid them bring us help.
    Help we need. Father, hear us!

     

    p. 249

    THIRD SONG—TO OUR MOTHER EARTH

    I

     

    Behold! Our Mother Earth is lying here.
    Behold! She giveth of her fruitfulness.
    Truly, her power gives she us.
    Give thanks to Mother Earth who lieth here.

     

    II

     

    Behold on Mother Earth the growing fields!
    Behold the promise of her fruitfulness!
    Truly, her power gives she us.
    Give thanks to Mother Earth who lieth here.

     

    III

     

    Behold on Mother Earth the spreading trees!
    Behold the promise of her fruitfulness!
    Truly, her power gives she us.
    Give thanks to Mother Earth who lieth here.

     

    IV

     

    We see on Mother Earth the running streams;
    We see the promise of her fruitfulness.
    Truly, her power gives she us.
    Our thanks to Mother Earth who lieth here!

     

    FOURTEENTH RITUAL (THIRD NIGHT)

    INVOKING THE VISIONS OF THE ANCIENTS

    I

     

    Oh, come hither,
    Holy dreams—Our fathers knew them
    Hither come to us!
    Thanks we give unto them. They our message will hear,
    Calling them to come.

     

    p. 250

    II

     

    This way come they,
    Holy dreams—Our fathers knew them—
    Come they now this way.
    Thanks we give unto them. Coming now, they draw near,
    Coming now this way.

     

    III

     

    They come nearer,
    Holy dreams—Our fathers knew them—
    Come they now this way.
    Thanks we give unto them. On the threshold stand they,
    Holy visions stand.

     

    IV

     

    Now then enter,
    Holy dreams—Our fathers knew them—
    Enter now the lodge.
    Thanks we give unto them. Enter they the lodge now,
    Enter now the lodge.

     

    V

     

    The Son they see,
    Holy dreams—Our fathers knew them—
    See him now within.
    Thanks we give unto them. Entered now, they see him,
    See the Son within.

     

    VI

     

    Now they hover,
    Holy dreams—Our fathers knew them—
    Hover us above.
    Thanks we give unto them. Pausing here above us,
    Hover they above.

     

    p. 251

    VII

     

    Now depart they,
    Holy dreams—Our fathers knew them—
    Now they go away.
    Thanks we give unto them. They are passing from us,
    Going from the lodge.

     

    VIII

     

    Above rest they,
    Holy dreams—Our fathers knew them—
    Rest they now above.
    Thanks we give unto them. Where they rest we send thanks,
    Thanks send far above.

     

    THE FLOCKING OF THE BIRDS

    In the early spring the birds lay their eggs in their nests, in the summer they rear their young, in the fall all the young ones are grown, the nests are deserted and the birds fly in flocks over the country. One can hear the fluttering of a startled flock, the birds suddenly rise and their wings make a noise like distant thunder. Everywhere the flocks are flying. In the fall it seems as though new life were put into the people as well as into the birds; there is much activity in coming and going.

    When the eggs are hatched and the young are grown, the birds flock; the promise of young has been fulfilled. In this song, which we sing toward the close of the ceremony, we are thinking of the fulfilling of the promise given by the Hako, that children will be granted to the people, so that they may be many and strong, and we sing that the great flocks are coming.

    I

     

    All around the birds in flocks are flying;
    Dipping, rising, circling, see them coming.
    See, many birds are flocking here,
    All about us now together coming.

     

    p. 252

    II

     

    Yonder see the birds in flocks come flying;
    Dipping, rising, circling, see them gather.
    Loud is the sound their winging makes,
    Rushing come they on the trees alighting!

     

    III

     

    From the flock an eagle now comes flying;
    Dipping, rising, circling, comes she hither.
    Loud screams the eagle, flying swift.
    As an eagle flies, her nestlings seeking.

     

    IV

     

    It is Kawas coming, Kawas flying;
    Dipping rising, circling, she advances.
    See! Nearer comes she, nearer comes.
    Now, alighted, she her nest is making.

     

    V

     

    Yonder people like the birds are flocking,
    See them circling, this side, that side coming.
    Loud is the sound their moving makes,
    As together come they, onward come they.

     

    VI

     

    Toward the lodge where sits the Son they hasten,
    Bringing forward gifts with joyful shouting.
    Hark! Now they like the eagle scream,
    Glad of heart, as when her nest she seeth.

     

    p. 253

    FIFTEENTH RITUAL

    SONGS FOR THE SIXTEEN CIRCUITS OF THE LODGE

    The life of man depends upon the earth (h’Atira). Tiráwa atius works through it. The kernel is planted within Mother Earth as she brings forth the ear of corn, even as children are begotten and born of women.

    FIRST SONG

    I

     

    Look on her! She who sought far and near for a Son!
    Look on her! She who led from afar unto you!

     

    II

     

    Thanks we give unto her who came here for a Son.
    Thanks we give unto her who has led us to you.
    Thanks we give, Mother Corn, breathing life on us all.

     

    SECOND SONG

    I

     

    Rev’rent our hearts turn unto the one who brings to us
    Long life and children, peace, and the gifts of strength and food.
    Rev’rent our hearts turn unto our Mother Corn!

     

    II

     

    Rev’rent our hearts turn unto the source whence come to us
    Long life and children, peace, and the gifts of strength and. food,
    Gifts from Tiráwa, sent through our Mother Corn.

     

    THIRD SONG

    I

     

    O’er the prairie flits in ever widening circles the shadow of a
    bird about me as I walk;

     

    p. 254

     

    Upward turn my eyes, Kawas looks upon me, she turns with
    flapping wings and far away she flies.

     

    II

     

    Round about a tree in ever widening circles an eagle flies,
    alertly watching o’er his nest;
    Loudly whistles he, a challenge sending far, o’er the country
    wide it echoes there defying foes.

     

    FOURTH SONG

    I

     

    Kawas flying where her nestlings now are crying; loudly cry
    they when they hear her wings;
    Kawas flying, cry her children, as they hear her come.
    ’Tis Kawas who now homeward comes!
    ’Tis Kawas who now homeward comes!
    Quickly flying as she hears her young ones in the nest.

     

    II

     

    Kawas flying, o’er us flying, we her nestlings cry for joy as
    now we see her come
    Kawas flying! Glad our hearts as now we see her come.
    ’Tis Kawas brings us good gifts! ’Tis Kawas brings us good gifts!
    Kawas brings gifts to us; we, like her nestlings, cry.

     

    FIFTH SONG

    I

     

    Atira comes, she brings you life, she gives you joy; to her give
    thanks as she draws near.
    Now in the lodge before our eyes Atira moves;
    Look upon her who brings you life, who gives you joy. Oh,
    offer thanks to Mother Corn!

     

    p. 255

    II

     

    The Hako comes within the lodge, it walks within; let us give
    thanks as it draws near.
    Now in the lodge with Mother Corn the Hako moves;
    Thanks do we give for all the joy it brings to us, the children
    here, from realms above.

     

    SIXTH SONG

    I

     

    I know. not if the voice of man can reach to the sky;
    I know not if the mighty one will hear as I pray;
    I know not if the gifts I ask will all granted be;
    I know not if the word of old we truly can hear;
    I know not what will come to pass in our future days;
    I hope that only good will come, my children, to you.

     

    II

     

    I now know that the voice of man can reach to the sky;
    I now know that the mighty one has heard as I prayed;
    I now know that the gifts I asked have all granted been;
    I now know that the word of old we truly have heard;
    I now know that Tiráwa harkens unto man’s prayer;
    I know that only good has come, my children, to you.

     

    SIXTEENTH RITUAL

    (FIFTH DAY, DAWN)

    SEEKING THE CHILD

    The child referred to is usually a little son or daughter of the Son, the man who has received the Hako party. Upon this little child we are to put the signs of the promises which Mother Corn and Kawas bring, the promise of children, of increase, of long life, of plenty. The signs of these promises are put upon this little child, but they are not merely for that particular child

    p. 256

    but for its generation, that the children already born may live, grow in strength, and in their turn increase so that the family and the tribe may continue.

    FIRST SONG

     

    With the dawn will I seek, seek my child,
    Among the Children seek
    One the gods shall here make;
    My offspring, my own child.

     

    SECOND SONG

    I

     

    Where is he, the Son?
    Where his dwelling place that I seek?
    Which can be his lodge, where he sits
    Silent, waiting, waiting there for me?

     

    II

     

    Here is he, the Son,
    Here his dwelling place that I seek;
    This here is his lodge where he sits
    Silent, waiting, waiting here for me.

     

    SYMBOLIC INCEPTION

    FIRST SONG

    The ear of corn represents h’Uraru, Mother Earth who brings forth; the power which causes her to bring forth is from above, and the blue paint represents that power.

    We hold the painted ear of corn toward the little child that the powers from above and from below may come near it.

     

    Now our eyes look on him who is here;
    He is as the Son we have sought;
    He brings us again tidings of the Son:
    “Father, come to me, here I sit
    Waiting here for thee.”

     

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    SIXTEENTH RITUAL—PART II

    SECOND SONG

    While we sing the third stanza, the Kúrahus touches the little child on the forehead with the ear of corn. The spirit of Mother Corn, with the power of Mother Earth, granted from above, has touched the child.

    The touch means the promise of fruitfulness to the child and its generation.

    I

     

    Tiráwa, harken! Mighty one
    Above us in blue, silent sky!
    We standing wait thy bidding here;
    The Mother Corn standing waits,
    Waits to serve thee here;
    The Mother Corn stands waiting here.

     

    II

     

    Tiráwa, harken! Mighty one
    Above us in blue, silent sky!
    We touch upon thy country fair;
    The Mother Corn touches there
    Upon the border land;
    The Mother Corn is touching there.

     

    III

     

    Tiráwa harken! Mighty one
    Above us in blue, silent sky!
    The path we reach leads up to thee;
    The Mother Corn enters there,
    Upward takes her way;
    The Mother Corn to thee ascends.

     

    IV

     

    Tiráwa, harken! Mighty one

     

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    Above us in blue, silent sky!
    Behold! We in thy dwelling stand;
    The Mother Corn, standing there,
    Leader now is made;
    The Mother Corn is leader made.

     

    THIRD SONG

    This song means that it is accomplished, that the child has been encompassed by the powers represented by the united stems. It is a promise of procreation.

    I

     

    Here stand we while upon Tiráwa now we wait;
    Here Kawas stands, her mate with her is standing here;
    They both are standing, waiting, bringing gifts with them.

     

    II

     

    We finished are, as on Tiráwa now we wait;
    The task of Kawas with her mate accomplished is,
    And all the work they came to do is finished now.

     

    ACTION SYMBOLIZING LIFE

    The child, surrounded by the creative forces, is urged to move, to arise as the first song is sung.

    The four steps taken by the child represent the progress of life.

    FIRST SONG

     

    I am ready; come to me now, fearing nothing; come now to me here.
    Little one, come, come to me here; fearing nothing, come.

     

    SECOND SONG

     

    Stepping forward is my child, he forward steps, the four steps takes and enters into life;
    Forward stepping, four steps taking, enters into life.

     

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    THIRD SONG

     

    Here we go singing, looking on the child Borne in his father’s arms, he leading us;
    Follow me singing, looking on the child.

     

    SEVENTEENTH RITUAL

    TOUCHING THE CHILD

    On the preceding night water was taken from a stream; this water is now put into a bowl. Every detail of this act is symbolic. The time when the water was obtained was night, the mother of day; running water symbolizes the continuity of life, one generation following another; the bowl which holds the water resembles in its shape the dome of the sky, the abode of the powers which bestow life.

    The child is touched with the water upon the head and face, an invisible outline being made, which afterward is to become distinct. The first touching with water, one of the lesser powers, is to cleanse and give strength.

    FIRST SONG

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here;
    Behold, my child; waiting here to bring the gift of strength to you.
    Give heed, my child. Look! Water waits to bring to you gift of strength.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has brought you strength
    Behold, my child! Strength you have and finished is the task.
    Give heed, my child. Look! Water now has brought to you gift of strength.

     

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    Water is for sustenance and the maintenance of health; it is
    one of the great gifts of Tiráwa atius.
    The white man speaks of a heavenly Father; we say Tiráwa
    atius, the Father above, but we do not think of Tiráwa as
    a person. We think of Tiráwa as in everything, as the
    power which has arranged and thrown down from above
    everything the man needs. What the power above, Tiráwa
    atius, is like, no one knows, no one has been there.

     

    ANOINTING THE CHILD

    As we sing this song the old man makes the same lines upon the face of the child as he made with the water and the brush of grass. This is in recognition that the life which has been sustained and nourished is now consecrated to Tiráwa atius, the Father above, who gives life to all things.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here,
    Behold, my child! waiting now to fit and set you here apart.
    Give heed, my child. Look! Sacred ointment now is here come to you.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has holy made.
    Behold, my child! You are set apart, and finished is the task.
    Give heed, my child. Look! Sacred ointment now has set you apart.

     

    SECOND SONG

    The grass of which the brush is made is gathered during a ceremony belonging to the Rain shrine. It represents Toharu, the living covering of Mother Earth. The power which is in Toharu gives food to man and the animals so that they can live and

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    become strong and able to perform the duties of life. This power represented by the brush of grass is now standing before the little child.

    While we sing this song the old man touches the forehead of the child with the brush of grass. The power of Toharu has reached the child, has come in contact with it to impart the strength that comes from food.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here;
    Behold, my child! waiting here to bring the gift of food to you.
    Give heed, my child. Look! Grass now waits to bring to you gift of food.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has brought you food.
    Behold, my child! Food you have received, and finished is the task.
    Give heed, my child. Look! Grass has now here brought you the gift of food.

     

    PAINTING THE CHILD

    FIRST SONG

    The paint symbolizes the red clouds of the dawn, the coming of the new day, the rising sun, the vigor of life. The power of the new day, the new life, is now standing before the child.

    As we sing this song the old man touches the forehead with the red paint. The vigor of life, the power of the touch of the sun, is now on the child.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here,

     

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    Behold, my child! waiting to bring the gift of life to you.
    Give heed, my child. Look! Red paint waits, the vigor of life to bring.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has brought you life.
    Behold, my child. Life you have received and finished is the task.
    Give heed, my child. Look. Red paint leaves the vigor of life with you.

     

    SECOND SONG

    Blue represents the sky, the place where Tiráwa atius dwells, and with this blue paint we are to make upon the child a picture of the face of Tiráwa atius. It is a mark of Tiráwa atius’ acceptance of the consecrated child and a sign of his presence. The symbol of the dwelling place of Tiráwa atius stands before the child.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here,
    Behold, my child! waiting here to make the sign of him above.
    Give heed, my child. Look! Blue paint waits to bring to you sign of him.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has brought the sign,
    Behold, my child! brought to you the sign. Accomplished now the task.
    Give heed, my child. Look! Blue paint now has left with you sign of him.

     

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    PUTTING ON THE SYMBOLS

    FIRST SONG

    The down represents the high, light clouds (cirrus) in the blue of the sky; they are near the abode of Tiráwa atius.

    The down is taken from under the wings of the white eagle. The white eagle is the mate of the brown eagle, and the child is the child of Kawas, the brown eagle. The down grew close to the heart of the eagle and moved as the eagle breathed. It represents the breath and life of the white eagle, the father of the child.

    While we sing this song the old man opens his hand and lets the down fall upon the hair. The soft, white clouds near the abode of Tiráwa atius have dropped and covered the head of the child.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here,
    Behold, my child! waiting here to bring the sign of clouds above.
    Give heed, my child. Look! Down of eagle waits with the sign of clouds.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has laid on you,
    Behold, my child! sign of fleecy clouds that near Tiráwa float.
    Give heed, my child. Look! Rests on you sign of the clouds above.

     

    [paragraph continues]We sing in the fifth stanza that it is accomplished, the head of the consecrated child now rests in the soft, white clouds which float near the dwelling place of Tiráwa atius.

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    SECOND SONG

    While we sing this song, the old man ties the downy feather on the child’s hair. Tiráwa atius is now with the little child as the double feather waves over its head.

    I

     

    Give heed, my child, lift your eyes, behold the one who is standing here,
    Behold, my child! waiting here to bring the last, great gift to you.
    Give heed, my child. Look! Waits to bring the emblem the Father sends.

     

    II

     

    Give heed, my child, lift your eyes, behold the one who has left on you,
    Behold, my child! left on you Tiráwa’s breathing sign.
    Give heed, my child. Look! On you rests the emblem the Father sent.

     

    [paragraph continues]Now we sing that all is accomplished. The child has been fully prepared, the sacred symbols put upon it, the powers from above have come, and Tiráwa atius breathes over it.

    The child is now told to look into the bowl of water and behold its face. The running water symbolizes the passing on of generations, one following another. The little child looks on the water and sees its own likeness, as it will see that likeness in its children and children’s children. The face of Tiráwa atius is there also, giving promise that the life of the child shall go on, as the waters flow over the land.

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    EIGHTEENTH RITUAL

    FULFILLMENT PREFIGURED

    MAKING THE NEST

    The circle represents a nest, and is drawn by the toe because the eagle builds its nest with its claws. Although we are imitating the bird making its nest, there is another meaning to the action; we are thinking of Tiráwa making the world for the people to live in. If you go on a high hill and look around, you will see the sky touching the earth on every side, and within this circular inclosure the people live. So the circles we have made are not only nests, but they also represent the circle Tiráwa atius has made for the dwelling place of all the people. The circles also stand for the kinship group, the clan, and the tribe.

    The down represents the light clouds near the dwelling place of Tiráwa—the dome of the sky over the dwelling place of the people—and it stands for the protection of Tiráwa.

    SONG

     

    Behold where two eagles come forth!
    Now they soar high over head:
    See where one flies, watching, flies, guarding he
    His mate who has gone to her nest, dropping there;
    ’Tis Kawas who brings there new life.

     

    SYMBOLIC FULFILMENT

    The child represents the young generation, the continuation of life, and when it is put in the circle, it typifies the bird laying its eggs.

    SONG

     

    Within the nest the child rests its little feet,
    Awaiting there the gift sent by gods above;
    Descending there to him comes the promised life.

     

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    THANK OFFERING

    An offering of sweet smoke is made to Tiráwa; then all traces of the nest are obliterated, and the lodge is once more thrown open to the people.

    NINETEENTH RITUAL

    THE CALL TO THE CHILDREN

    The purpose of the rite is recognized by the important place given to children in this part of the ceremony. The ponies presented to the Fathers are each led up by a little child; the acting out of a man’s war-like deeds is to honor his child, and the little child with the black covering upon its head and the picture of Tiráwa upon its face receives, with the chief, the gifts as they are presented.

    In every instance the child is the tie between the two groups, the Fathers and Children.

    FIRST SONG

     

    Harken! List! We are calling you. Come! Come! Children, come!
    Come! We’re ready and waiting, your Father’s waiting. Come! Children, come!
    Hear us calling, calling you! Children, come!
    Children, come! Come hither!
    Harken! List as we call you, call to the Children to come.

     

    SECOND SONG

     

    Ready and waiting, we call you, loud we call you, loudly call;
    “Come to us, Children,” call we loudly, call we long; Oh, come!
    Come! Come! Come!
    Hear us calling, calling, Children! Oh, come!
    Hear us calling, come to us here! Come!

     

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    THIRD SONG

     

    Look, where they come, see them, see them, young ones and old ones!
    Look! Here they come, this way, that way flocking together.
    Hither they come, shouting like eagles,
    Shouting come.
    Joyous, happy, gladly come they, gaily coming, coming hither.
    See where they come, flocking like birds, shouting like eagles
    As they come to the Fathers.

     

    TWENTIETH RITUAL

    BLESSING THE CHILD

    When I sing this song I pray to Tiráwa to come down and touch with his breath the symbol of his face and all the other symbols on the little child. I pray with all my spirit that Tiráwa atius will let the child grow up and become strong and find favor in its life.

    This is a very solemn act, because we believe that Tiráwa atius, although not seen by us, sends down his breath as we pray, calling on him to come.

    As I sing this song here with you I can not help shedding tears. I have never sung it before except as I stood looking upon the little child and praying for it in my heart. There is no little child here, but you are here writing all these things down that they may not be lost and that our children may know what their fathers believed and practiced in this ceremony. So, as I sing, I am calling to Tiráwa atius to send down his breath upon you, to give you strength and long life. I am praying for you with all my spirit.

    The purport of this song is hidden from the people, but this is what it means: All that I have been doing to you, little child, has been a prayer to call down the breath of Tiráwa atius to give you long life and strength and to teach you that you belong to him—that you are his child and not mine.

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    SONG

     

    Breathe on him!
    Breathe on him!
    Life thou alone canst give to him.
    Long life, we pray, Oh Father, give unto him!

     

    INCIDENTAL RITUALS

    I—COMFORTING THE CHILD

    Long ago there lived a holy man who knew all the songs and the rites of this ceremony, and to him came a vision wherein he was taught how to bring comfort to a little child when, during the ceremony, it cried and could not be pacified. In this vision he was shown what he must do to bring comfort to the little child, and he heard the songs that he must sing. The songs which he heard have been handed down through many generations.

    When during the ceremony a child cries and can not be comforted, the mother, or someone sent by her, can approach the Kúrahus who carries the brown-eagle stem and ask him to comfort and quiet the child. The Kúrahus must comply with this request, so he rises and stands before the holy place, takes up the feathered stem and sings this song, which tells the brown eagle, Kawas, that its baby is crying.

    FIRST SONG

     

    Kawas, harken; thy baby is crying!
    It grieveth, wailing and weeping and crying so sore.
    Ah! It cries, cryeth so sorely;
    Kawas, hasten, thy little one cryeth so sore.

     

    SECOND SONG

     

    Father cometh, now he cometh;
    See him, little one; hark! his footsteps!

     

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    With him, see! coming are the eagles,
    All are coming now to thee.

     

    THIRD SONG

    I

     

    Look, my child, who is coming unto you;
    Look up, my little one, now your trouble goes away, away;
    Look! Above you flies one who guards you,
    Whose presence brings you joy. Now your sorrow has departed.

     

    II

     

    Ah, you look! See the eagles flying over you.
    From up above they come, from the clear blue sky where Father dwells;
    They to you this peace-bringing solace give.
    A happy little child now is smiling here light hearted.

     

    II—CHANGING A MAN’S NAME

    If any man of the Son’s party had achieved success in war, and his achievements had been acknowledged by the people, he could request the Son to have the ceremony of changing his name performed.

    This dramatic poem is in a rhythmic form impossible to reproduce in English; neither is a literal translation adequate to convey its meaning, since a single word sometimes represents a complex action, to the understanding of which a knowledge of the customs and beliefs of the tribe is essential. The terseness of expression was also intended to close the meaning to the uninitiated, keeping it sacred from the common people. Although the form of the following rhythmic rendition could not be determined as heretofore by musical phrases, the English version contains nothing which is not in the original text explained and amplified by the Kúrahus.

    The ritual is in three parts. The first gives a brief narration

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    of the institution of the custom of changing the name in consequence of some new achievement. The second shows how the man was enabled to accomplish this act. It began with his lonely vigil and fast, when he cried to the powers for help. The scene then shifts to the circle of the lesser powers, who, in council, deliberate on the petition which makes its way to them and gains their consent. Then the Winds summon the messengers, and these, gathering at the lesser powers’ command, are sent to earth to the man crying in lonely places, to grant his desire. This part closes with a few vivid words which set forth that only by the favor and help of the powers had the man been able to do the deed. The third deals with the man’s names, the one to be discarded and the one now to be assumed.

     

    Harken! ’Twas thus it came to pass:
    In ancient days, a Leader and his men
    Walked this wide earth, man’s vast abode
    Roofed by the heavens, where dwell the gods.
    They reached a place, the spot no man can tell,
    Faced dangers dread, and vanquished them:
    Then, standing as if born anew to life
    Each warrior threw away the name
    That had been his ere yet these deeds were done. 

    Harken! The Leader and his men
    Made there the Vict’ry Song, and set the mark!
    Ye must o’ertake, if ye would be like them!

    Harken! The Leader and his men
    Turned then toward home. Their Vict’ry Song
    Proclaimed them near; the village rose,
    Looked toward the hill, where on the top
    Stood the brave men singing their Song,
    Heralding thus the favor of the gods
    By which they had surpassed all former deeds,
    Made new their claim to be accounted men.

     

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    Harken! And whence, think ye, was borne
    Unto these men courage to dare,
    Strength to endure hardship and war?
    Mark well my words, as I reveal
    How the gods help man’s feebleness.
    The Leader of these warriors was a man
    Given to prayer. Oft he went forth
    Seeking a place no one could find,
    There would he stand, and lift his voice
    Fraught with desire, that he might be
    Invincible, a bulwark ’gainst all foes
    Threat’ning his tribe, causing them fear.
    Nighttime and day this cry sped on,
    Traveling far, seeking to reach
    Harken! Those places far above
    Harken! Within the circle vast
    Where sit the gods, watching o’er men. 

    Harken! This poor man’s prayer went on,
    Speeding afar into the blue
    Heavens above, reached there the place—
    Harken! Where dwell the lesser gods—
    Harken! And great Tiráwa, mightier than all!

    Harken! It was because a god
    Received this prayer, considered it,
    Favored its plea, and passed it on
    To him whose place was next, in that grand ring,
    Who, in his turn received the prayer,
    Considered it, and sent it on—
    Harken! Around that circle vast—
    Harken! Where sit the gods above.

    Harken! And thus it was the prayer
    Sent by this man won the consent
    Of all the gods. For each god in his place

     

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        Speaks out his thought, grants or rejects
    Man’s suppliant cry, asking for help;
    But none can act until the Council grand
    Comes to accord, thinks as one mind,
    Has but one will, all must obey.
    Harken! The Council gave consent.
    Harken! And great Tiráwa, mightier than all. 

    Harken! To make their purpose known,
    Succor and aid freely to give,
    Heralds were called, called by the Winds;
    Then in the west uprose the Clouds
    Heavy and black, ladened with storm.
    Slowly they climbed, dark’ning the skies;
    While close on every side the Thunders marched
    On their dread way, ’till all were come
    To where the gods in stately Council sat
    Waiting for them. Then, bade them go
    Back to the earth, carrying aid
    To him whose prayers had reached their circle vast.
    This mandate given, the Thunders turned toward earth,
    Taking their course slantwise the sky.

    Harken! Another followed hard—
    Lightning broke forth out of the Cloud,
    Zig-zag and dart, cleaving their way
    Slantwise to earth, their goal to reach.

    Harken! For these two were not all
    That hastened to proclaim the gods’ behest;
    Swift on their wings, ranging the path,
    Black breasts and red, yellow, and white,
    Flying about, clearing the way
    For those who bore the message of the gods
    Granting the man courage to dare,

     

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    Strength to endure, power to stand
    Invincible, a bulwark ’gainst all foes. 

    Harken! ’Twas thus it came to pass:
    The Leader grasped the help sent by the gods;
    Henceforth he walked steadfast and strong,
    Leading his men through dangers drear,
    Knowing that naught could strike at him
    To whom the gods had promised victory.

    Attend! Once more I change his name!

    Harken! Rirutskatit, it was
    We used to call him by, a name he won
    Long days ago, marking an act
    Well done by him, but now passed by.

    Harken! Today all men shall say—

    Harken! His act has lifted him
    Where all his tribe behold a man
    Clothed with new fame, strong in new strength,
    Gained by his deeds, blessed by the gods.
    Harken! Shakúru Wárukote shall he be called.

     

    CONCLUSION

    LAST WORDS OF TAHIRUSSAWICHI

    I have done what has never been done before. I have given you all the songs of this ceremony and explained them to you. I never thought that I, of all my people, should be the one to give this ancient ceremony to be preserved, and I wonder over it as I sit here.

    I think over my long life with its many experiences; of the

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    great number of Pawnees who have been with me in war, nearly all of whom have been killed in battle. I have been severely wounded many times—see this scar over my eye. I was with those who went to the Rocky Mountains to the Cheyennes, when so many soldiers were slain that their dead bodies lying there looked like a great blue blanket spread over the ground. When I think of all the people of my own tribe who have died during my lifetime and then of those in other tribes that have fallen by our hands, they are so many they make a vast cover over Mother Earth. I once walked with these prostrate forms. I did not fall but I passed on, wounded sometimes but not to death, until I am here to-day doing this thing, singing these sacred songs and telling you of these ancient rites of my people. It must be that I have been preserved for this purpose, otherwise I should be lying back there among the dead.