Tag: Healing

  • Antoine Priore: ElectroTherapy Machine

    Antoine Priore: ElectroTherapy Machine


    Office of Naval Research, (London) ~ Report R-5-78 (August 16, 1978)

    A Biologically Active Combination of Modulated Magnetic and Microwave Fields: The Priore Machine

    by J.B. Bateman


    Introduction ~

    A very complicated generator invented by Antoine Priore (or Prioré), a former radar operator without academic qualification, has been said to produce radiation which causes certain implanted animal tumors to regress and cures trypanosomiasis in certain laboratory animals. There are several remarkable things about the papers describing these biological effects, the most remarkable being the contrast between the careful detail in which the biological data themselves are presented and the absence of anything but the most vague, and often contradictory, information about the generator. I have given examples of these disparities elsewhere (1).

    A first consequence of the publication of these communications in the Comptes rendus de l’Académie des Sciences (Paris) was a violent polarization of opinion within the Academy and in other French scientific circles. There were some who wished to ignore or deny any phenomenon, however completely attested, brought about by inadequately specified means; they would have opposed presentation of the reports to the Academy and would probably have succeeded in suppressing them but for the determined sponsorship o£ the distinguished secrétaire-perpétuel, Prof. Robert Courrier. Others felt that the importance of the results, if they could be confirmed, made further investigation imperative: if possible, with disclosure of the inventor’s “secret”; if not, then without it.

    A second result was the journalistic exploitation of a situation brimming over with human interest. Commentators (2)(3)(4)(5) ranged from a writer in Esquire who has since followed another path to notoriety (3) to Lord (Solly) Zuckerman writing in popular vein (4). None of them resisted the regrettable impulse to step up the popular appeal by introducing scientifically irrelevant biographical details about Priore in order to demonstrate his worthiness for political patronage, which indeed he has received in abundance. Aside from this, they maintained a nice balance between sympathy for the victim of prejudice and healthy scepticism toward his work. Zuckerman, in a lecture given at the Lovelace Foundation in Albuquerque (5), gives Priore an honorable place in his catalogue of those whose innovative achievements remained unrecognized because of conservative prejudice and ignorance, from Babbage to Peyton Rous, though not without leaving himself a loophole should the initial promise not be kept. The main point, he insists, is that people who believe in what they are doing should refuse to be discouraged in an atmosphere of incomprehension and hostility.

    The present report is the outcome of a visit to Priore’s establishment sponsored by the organization ADERA for those attending a course of instruction on microwave exposure hazards (6). I shall write very briefly about the alleged biological effects, then about the Priore invention itself and the nature of its biologically active output. Impressions and private conversations bearing on these matters will be mentioned when they add, reliably or otherwise, to the total picture.

    Biological Observations ~

    There is a pre-history of verbal recollection and gossip connected with the Priore invention. Priore himself is said (3) to have become interested in possible medical applications of electromagnetic waves upon observing that fruit and vegetables could be preserved by exposure to ultra-high frequency fields. A machine was built from US Army surplus and at some stage sick persons were placed in the field generated (3). According to a US scientist who has been interested in repeating some of the Priore experiments, a politically well-connected lady who was cured in this way of cancer after receiving a prognosis of early death is still enjoying perfect health in Bordeaux.

    The first experiments on cancerous animals were done by Delmon and Biraben who withheld their results from publication after receiving an unfavorable report from a committee, and because of a fear that publication would prejudice the candidature of one of them for admission to a fellowship (aggregation) (7). They used (8) rats implanted subcutaneously with a well-characterized uterine carcinoma, the so-called T8 (Guérin), having previously studied the effects of x-rays and of pulsed magnetic fields upon these animals without finding anything particularly noteworthy: The magnetic fields had no effect on tumor growth or on the occurrence of lymph node metastases, while the remission produced by x-rays was only transient. After exposure to the window of Priore’s machine, on the other hand, tumor growth could be stopped for as long as three months afterwards. The animals recovered good general health, and lymph node metastases were seldom seen.

    The T8 tumor in rats was also used by Rivière and colleagues (9) from Guérint’s laboratory in the cancer institute at Villejuif. They found macroscopic regression of the tumors and of metastases after treatment and observed no relapses up to three months thereafter. Their publication anticipated that of Delmon and Biraben.

    Rivière and colleagues then worked with rats implanted with a lymphoblastic lymphosarcoma which when untreated invariably proved fatal within 11 to 15 days, with generalized colonization of the nodes and a leukemic syndrome. Treatment under the Priore machine led to total regression of the graft and of the accompanying metastatic and leukemic phenomena (lO). Certain of these experiments were done with animals from Courrier’s laboratory under the constant supervision of his assistant Madame Cologne. The results were the same, and Courier reported them in an addendum to a further paper by Rivière et al (11) describing comparable results with a mouse lymphosarcoma. Further studies with the rat (12) yielded the discovery that treated rats clinically free of the lymphosarcoma were able to resorb a second transplant of the isologous tumor while succumbing to an homologous tumor of a histologically different type.

    Courrier (7) complained that, because of a campaign of disparagement, no French “cancerologists” offered to repeat these experiments Short-lived cooperation was however forthcoming from an English laboratory. According to one account (2), cancerous mice were sent over to Priore’s establishment and some healthy ones were later sent from there to England, but the latter were not the ones that had been sent for treatment. The anonymous director of the English laboratory withdrew his cooperation, though not without providing “a French colleague” with a detailed memorandum. In 1977 Courrier (7) issued his own account of the episode and identified the persons concerned. The director was the late Sir Alexander Haddow (Institute of Cancer Research, Royal Cancer Hospital, Univ. of London), and his envoys to Floirac were E. Whiss and Dr. and Mrs. E.J. Ambrose, the latter being scientists of some repute. Courrier was evidently not persuaded that any substitution had taken place, for he wrote that the rumor was put about: on fait courir le bruit…

    The discovery of specific anti-tumor immunity in the treated animals may have lent force to the hunch that the Priore radiation might act upon the immune system of the host rather than directly upon the cancer cells. At any rate, Professor Raymond Pautrizel, a parasitologist already associated with the work of Rivière and Guérin, exposed mice after they had been injected with a dose of Trypanosoma equiperdum sufficient to kill them within five days if untreated, and they all survived (13). At this point extraordinary measures were taken to remove all suspicion of fraud. The experiments were repeated successfully under lock and key and under the eye of a bailiff appointed by a  “Commission de Contrôle” composed of university officials and local dignitaries. The official report was certified by all the members of the Commission. A positive result obtained under such conditions, said Courrier (7), should have put an end to all criticism from men of good faith.

    In a further series of short papers in the Comptes rendus Acad. Sci. Paris (14) (15) (16) this indirect effect upon the immune system of animals infected with T. equiperdum was confirmed and elaborated. These brief published statements represent a lot of work: just how much was apparent from a lecture given by Pautrizel during my visit to Floirac. When I asked about his plan to publish the evidence in detail, he told me that he had not found a journal willing to accept such a manuscript.

    The evidence presented, furnished by experiments on mice (13) (14) (16), rats (14) and rabbits (15), follows fairly conventional lines which I shall not attempt to review in detail. Briefly: the pathogenic organisms disappeared from the treated animals, which survived indefinitely. In rare cases where the parasites reappeared, they were of a different antigenic type from those causing the original infection. Treatment brought about an intense acquired immunity. Some animals were reinfected 7 times over a period of 6 months, eventually with 100 times the original, and otherwise invariably fatal, dose, Multiple reinfection resulted in a high titer of agglutinating antibodies. The blood of these animals conferred upon other normal animals an immunity which persisted for about 45 days. Treatment with an immunosuppressant, cyclophosphamide, depressed, but did not abolish, the appearance of agglutinating antibody when infected animals were subjected to Priore irradiation, although relapse occurred after about 12 days. Newborn animals died of the infection whether irradiated or not, and the organisms found in their blood were of the original strain. Trypanosomal antigen of unspecified nature, injected intraperitoneally after the first irradiation of infected animals, caused an enhancement of antibody production. When the parasites were protected from the host’s immune system by being implanted in a diffusion chamber, Priore irradiation failed to inhibit their multiplication. In his talk, Pautrizel said that in order to elucidate further the apparent effect of irradiation in exalting the mobilization of the immune system, the course of change of immunoglobulins M and G. of albumin/globulin ratio, and of agglutinating and hemagglutinating titers was followed in irradiated and reinfected animals for about one year. The data were given in detail. With no time in which to understand, much less to assimilate them, I was left only with the impression that a clear picture has yet to emerge a conclusion apparently shared by Prof. Czersky of Warsaw. One point of interest was the passing mention of a failure to modify the course of a malarial infection. This is not surprising, perhaps, remembering the vastly more complex life cycle of the plasmodium and its greater antigenic variability.

    The postulated general stimulation of “defense mechanisms” by the output of the Priore machine led Pautrizel to ask whether this effect might extend to the prevention or cure of atherosclerosis. Another short paper communicated, as usual, by Courrier (17), described a “spectacular” attenuation of the hyperlipemia induced in rabbits by a diet of “industrial granules” supplemented by 1% of cholesterol, resulting in a daily cholesterol intake by each rabbit of about 1 gram. The observed effect of irradiation took the form of an inhibition of increased cholesterolemia, persisting for several weeks after treatment, and a marked decrease in the extent of aortic deposition. I find the data rather unconvincing, with quite a lot of overlap of experimental and control values. As for the explanation of the effect, if it can be confirmed, Pautrizel and colleagues (17) ask whether it could be due to an activation of lipid catabolism. Strangely enough they do not discuss the role of macrophages in the regression of tumors, the cure of trypanosomiasis, or the prevention of hypercholesterolemia, although macrophage mobilization might provide a common mechanism.

    The Invention ~

    Much has been written deploring Priore’s secretiveness. It has been an embarrassment in one camp and a ground for dismissing his invention in another. My own view is that a secretive inventor and his invention, if important, must be investigated as a part of the external world, and the obstacle posed by limited cooperation accepted in the spirit in which the inaccessibility of nature is accepted as a challenge to our wits. Priore has in fact been much more considerate than the Almighty, who after all has provided no blueprints to his creations, while Priore included in his first paper a footnote (9) informing us that the physical principle of his invention has been the subject of a patent (18). How strange that none of the journalistic commentators, from Zuckerman down the line, have thought it worthwhile even to mention the existence of this document. When drawing it to the attention or several members of the party visiting Floirac, I found astonishment at its existence followed by doubts as to whether, since they had not read it, it could contain any information of value. I had no opportunity to ask Priore about it, but an associate who did so met with a similar response : it won’t help very much, he said. Nevertheless the apparatus described is presumably that used by Rivière, in whose paper it is mentioned, and the amount of detail given is such that, unless indeed it is fraudulent, a reasonable guess as to the nature of the emerging radiation ought to be possible for people competent in the field.

    With this in mind I planned to include only a summary in this report, but have now decided upon a full translation (Appendix), without which the odd flavor of the document would be lost. A seemingly reasonable description of components and layout is coupled with a quaint – some might say superstitious – intrusion of pseudo biology and mention of electrophysiological pioneers whose identity can only be guessed through a haze of misspellings. There is, for instance, the choice of modulation frequency of the magnetic field to match the rhythm of the patient’s heartbeat. There is, too, the comment that the best results are obtained when the cathode generating a stream of positive ions is made of molybdenum, the metal whose valency is closest to the mean valency of the chemical molecules constituting living tissues.

    I leave the reader to form his own impression of the invention described in the patent, save to mention that the active radiation emerges from a tube containing a rotating deflector upon which impinge, from several different sources, a stream of positive ions accelerated in a cyclotron, a beam of centimeter waves generated by a magnetron, and a magnetic field. Any or all of these may be chopped or modulated according to various patterns. The machine was working during the visit to Floirac. One could see the exit of the tube beneath which the biological targets are placed. There was a certain amount of rumbling and crackling, and the pinkish luminescent plasma appeared to be turbulent. I asked about the speed of rotation but was told by one of Priore’s assistants that the information is strictly confidential. I could guess it to be well under 100 rpm.

    The Emergent Field ~

    After several misleading statements about the nature of the biologically active field generated by Priore’s machine (mentioned in ref 1), a short paper in the « Comptes rendus » described the results of experiments in which two physicists of established reputation had been allowed to cooperate with Priore, Pautrizel, and their associates. Berteaud and Bottreau (19) were able to analyze the radiation in some detail, up to x- and gamma-ray frequencies. Their report is confined to the assertion that they have established the presence of a 904-GHz pulsed electromagnetic wave, amplitude modulated at HF frequency 17 MHz, and a slowly modulated continuous magnetic field of the order of 1 kG. Other components, if detected, are not mentioned. There exists, I am told, a confidential report of the whole investigation. Bottreau assured me personally that there was no trace of ionizing radiation.

    Berteaud and coworkers (19) also mapped the intensity distribution of these radiations in a plane perpendicular to the axis of the apparatus. Then, using as targets mice infected with T. equiperdum, they were able to demonstrate a simple relationship between the rate of decrease of parasitemia in these animals and the relative intensity of the UHF component. However, in separate experiments they found that fatalities among infected mice were not decreased when the animals were exposed to an unmodulated 9.4-GHz field of comparable intensity. They concluded that the UHF field generated by Priore’s machine is a necessary but not sufficient condition for the observed biological effects.

    The results of Berteaud et al leave us with some unanswered questions. If their analysis of the field was complete, the biological activity must rest jointly on the UHF component and the magnetic field. How critical are the exact values of the many parameters involved and the relationship between them for the manifestation of biological activity ? Is it possible that the methods available to Berteaud and coworkers were incapable of furnishing a complete analysis ?

    One can only speculate. It has struck me that in all the papers describing the biological effects of this radiation, there is nowhere any mention of any search for the correct operating conditions of the machine. Apparently the machine, if it works at all, always produces results, and one must remember that two different models have been built and found to be effective. The one quantity that is regularly mentioned is the magnetic field strength, 620 G in the first model and 1240 G in the second. The patent document seems to suggest that there is great flexibility in the mode of operation. It is moreover almost inconceivable that Priore could have had any genuine theoretical basis upon which to favor one particular set of patterns over another in relation to biological changes that are themselves of intractable complexity and totally unpredictable. One is bound to suspect that the exact mix is anything but critical, and that if the reported biological effects are genuine they might very well be brought about by much simpler means. It is of some interest that extremely sharp frequency selectivity has been claimed in recent biological experiments with monochromatic microwaves, in contrast to the sort of flat response surmised in the present context. The need for fine tuning could of course be obviated in a machine designed for sturdiness and broad applicability by arranging for it to generate “white” energy with respect to the several decisive characteristics, including modulation frequencies and perhaps their derivatives, or alternatively to generate an output which varies rapidly in real time, systematically or randomly, over a sufficiently wide range of values. The biological effects of such radiation would then he the sum of Various qualitatively and quantitatively different selective processes including the possible cancellation of additive effects such as stimulation and inhibition. However, total nullification would be no more likely than it is, for instance, in the visible everyday consequences of illumination by sunlight. Such an approach, if it has been adopted by Priore or if it has emerged fortuitously as an unforeseen property of an assemblage of components chosen on the basis of some other rationale, would account for the extravagance of the machine in energy consumption in return for a very modest biological yield. There is no immediate evidence for this in the statements of Berteaud and Bottreau (19), but the relevant quality of “whiteness” might apply pertinently to other parameters than those investigated by them. The possibility that some hitherto unrecognized feature of the radiation from a rotating plassa may be responsible for the Priore effects should not be dismissed out of hand, at any rate by those who, like myself, know nothing about plasmas. Dr. John Carstoiu of Brookline, MA, who counts among his accomplishments an extension of the Maxwell equations to the evaluation of ponderomotor forces, likes to call the Priore machine a magnetohydrodynamic wave guide He considers the acceleration of the plasma to be a significant feature. He refers to the various types of oscillation that may be set up but does not, and presumably cannot, say how they can manifest themselves across a quartz window. One’s naive reaction is to doubt, in any case, whether the accelerations attainable in an apparatus as described in the patent document would be great enough to initiate a gravitational wave of any significance. Unless the suggestion is an obvious absurdity to a plasma physicist, somebody will have to do the arithmetic.

    The New Generator ~

    The further development of Priore’s invention is being done under the auspices of an organization set up for the purpose : the Société d’Exploitation du Rayonnement Antoine Priore (SERAP) which brings Priore into formal relationship with a company, Moteurs Leroy Somer of Angouleme. This company has been the recipient of a $ 0.7 million contract from the DGRST (Delégation Générale à la Recherche Scientifique et Technique) for the construction of a third machine of greatly increased output. Priore has been reported (3) to predict that the cost is more likely to be $ 3 million. No doubt other sources of funding are available. In return for such support Priore promises a much bigger and better machine that will generate a more intense field of much larger cross section than those with which the results already reported were obtained. So, one can guess, larger groups of small animals will be irradiated simultaneously for shorter periods than formerly and the rate of accumulation of data will increase — if, that is, the biological measurements can keep pace. Perhaps too, by the same token, small groups of large animals will be treated, with the single sick human as the ultimate target of the entire endeavor.

    Little was learned of this latest development during my visit to Floirac. The Priore residence is coming to look like an industrial laboratory of electrical engineering geared to pilot scale operations. There are rumors of serious technical difficulties such as might have been anticipated in scaling up such a complicated device. It is said to be proving difficult, for instance, to construct a pyrex container able to cope with the very high energy flux in the plasma.

    Is the new machine really needed? At the technical level the answer is almost certainly “no”. Evidently technical considerations are overruled by others, no doubt of a personal, political, and even patriotic nature. The whole operation takes on a farcical aspect when one considers that the only genuine need in the present state of affairs is to get independent confirmation, or refutation, of results already obtained with equipment that was clearly adequate for the original experiments. The funds now made available would suffice for the building of several replicas of the Mark 2 machine. These, placed in selected centers of research, could be used by independent teams for a critical repetition and extension of earlier findings. The success or otherwise of the time-consuming attempt to build a giant machine is largely irrelevant to the central doubts that persist as to the claims made for the Priore radiation, and this expensive diversion of effort betrays a certain recklessness which ill serves the quest for a solution to the mystery surrounding “L’affaire Priore.”

    References ~

    Note: References (3) to (5) have been available to me only in the form of translations into French and I therefore cite them in this form, with the original English reference when available.

    1. Bateman, J.B., 1977. Microwave Magic. ONR London Conference Report, ONRL C-14-77.

    2. Greenberg, D.S., 1973. The French Concoction. Saturday Rev. Sci., May, 36-44. Translated by the « Association Nationale de Bioélectromagnétisme » (ANB) under the title : « La Mystérieuse Machine Médicale Française ».

    3. Rorvik, D.M., 1975. « Les Frangais ont-ils un Traitement Contre le Cancer ? » Translation by ANB of the article in Esquire, July.

    4. Zuckerman, (Lord), 1973. « Le grand mystère de la machine magnétique de Bordeaux ». Translation by SERAP of the article : The great Bordeaux magnetic mystery machine. Sunday Times Weekly Review, 7 Jan.

    5. Zuckerman, (Lord), 1974. « Orgueil et préjugé dans le domaine de la science ». Translation by ANB of the William Randolph Lovelace Commemorative Lecture : Pride and prejudice in science. Aerospace Medicine 45, 638-647.

    6. Bateman, J.B., 1978. Staging the perils of non-ionizing waves. Office of Naval Research London, European Scientific Notes, ESN 32-3: 85-88.

    7. Courrier, R., 1977. « Exposé de M. le professeur R. Courrier secrétaire perpétuel de l’Académie des Sciences fait au cours d’une réunion à l’Institut sur les effets de la machine de M. A. Priore le 26 Avril 1977 ».

    8. Delmon, G., Biraben, J., 1966. « La croissance du carcinome de Guérin sous l’action de champs magnétiques ». Rev. Path. Comp. 3, 85-88.

    9. Rivière, M.R., Priore, A., Berlureau, F., Fournier, M., Guérin, M., 1964. Action de champs électromagnétiques sur les greffes de la tumeur T8 chez le rat. Compt. rend. acad. Sci. 259, 2895-7.

    10. Rivière, M.R., Priore, A., Berlureau, F., Fournier, M., Guérin, M., 1965a. Effets de champs électromagnétiques sur un lymphosarcome lymphoblastique transplantable du rat.ibid. 260, 2099-2102.

    11. Rivière, M.R., Priore, A., Berlureau, F., Fournier, M., Guérin, M., 1965b. Phénomènes de regression observés sur les greffes d’un lymphosarcome chez les souris exposées à des champs électromagnétiques. ibid. 260, 2639-2642.

    12. Rivière, M.R., Guérin, M., 1966. Nouvelles recherches effectuées chez les rats porteurs d’un lymphosarcome lymphoblastique soumis à l’action d’ondes électromagnétiques associées à des champs magnétiques. ibid. D262, Z669-2672.

    13. Pautrizel, R., Rivière, M., Priore, A., Berlureau, F. 1966. Influence d’ondes électromagnétiques et de champs magnétiques sur l’immunité de la Souris infestée par Trypanosoma equiperdam. ibid. D263, 579-582.

    14. Pautrizel, R., Priore, A., Berlureau, F., Pautrizel, A.N., 1969. Stimulation, par des moyens physiques, des défenses de la souris et du rat contre la trypanosomose expérimentale. ibid. D268, 1889-1892.

    15. Pautrizel, R., Priore, A., Berlureau, F., Pautrizel, A.N., 1970. Action de champs magnétiques combinés à des ondes électromagnétiques sur la trypanosomose expérimentale du lapin. ibid. D271, 877-880.

    16. Pautrizel, R., Priore, A., Mattern, P., Pautrizel, A.N., 1975. Stimulation des défenses de la souris trypanosomée par l’action d’un rayonnement associant champs magnétiques et ondes électromagnétiques. ibid. D280, 1915-1918.

    17. Pautrizel, R., Priore, A., Dallochio, M., Crockett, R., 1972. Action d’ondes électromagnétiques et sur les modifications lipidiques provoquées chez le lapin par l’administration d’un régime alimentaire hypercholesterolé. ibid. D274, 488-491.

    18. Priore, A., 1963. Procédé et dispositif de production de rayonnements utilisables notamment pour le traitement de cellules vivantes. République Française: Brevet d’invention P.V. No. 899.414, No. 1.342.772. Délivré par arrête du 7 Octobre 1963.

    19. Berteaud, A.J., Bottreau, A.M., Priore, A., Pautrizel, A.N., Berlureau, F., Pautrizel, R., 1971. Essai de corrélation entre l’évolution d’une affectation par Trypanosoma equiperdam et l’action d’une onde électromagnétique puisée et modulée. Compt. rend. Acad. Sci. D272, 1003-1006.


    US Patent # 3,280,816
    US Cl. 128-1.3 ~ October 25, 1966 Method of Producing Radiations for Penetrating Living Cells

    Antoine Priore

    This invention relates in a general way to radiations capable of penetrating matter. More precisely, it has for its object to provide a method for obtaining a combination of radiation of different kinds capable of penetrating matter, and more particularly of penetrating intimately into living organic tissues and producing certain effects therein and most notably in human tissues for therapeutic purposes, without destroying therein such essential elements as the enzymes for instance.

    In accordance with the present invention, electrically charged particles are emitted into a cavity, and onto this emission is superimposed a centimetric electromagnetic radiation the wavelength of which preferably lies between 3 cm and 80 cm, and the resulting radiation issuing from said cavity is directed onto the target to be irradiated.

    The applicant has noted that the penetration and particularly the curative effects are very markedly improved when the frequency of the electromagnetic radiation is determined according to the organ or tissue to be penetrated or treated. For example, a wavelength of 14 cm is suitable for the liver and a wavelength of 19.5 cm for the spleen.

    The charged particles radiated are preferably accelerated in a particle accelerator in order to increase the penetration force.

    The resulting radiation is preferably applied to and directed at the target, namely at the tissue to be penetrated, by means of a tube which is the seat of accelerating and directing magnetic fields and electrical fields, said radiation being with advantage directed and/or reflected by a rotary deflecting device placed within the tube.

    In many cases it will be of advantage to modulate the particle radiation or to produce it rhythmically by means of varying magnetic and/or electrical fields whereby to further increase the penetration force. Such a rhythm is preferably tuned, particularly in medical applications, to the natural period (oscillation time) of the tissue to be penetrated or of the tissues adjacent thereto, an example being the muscles. These natural periods are well known in medicine and are applied for diathermy in particular; they lie in the range of wavelengths extending from 1 meter to 50 m and more specifically from 1 m to 18 m.

    Means are preferably provided for modulating the emitted radiations, the accelerating electrical and magnetic fields, and possibly also the rotary deflecting device, in step with the patient’s heartbeats.

    It would appear that the positive results obtained with this invention in the treatment of disorders of the living cells (be they vegetable or animal), are due to certain phenomena which will be discussed hereinafter, it being of course understood that such discussion in no way limits the spirit and scope of the invention.

    Depending on its electro-physico-chemical constitution, the cellular protoplasm-nucleus couple is endowed with electrical conductivity which is related directly to the ionic exchange motions caused by metabolic phenomena. Indeed one notes in the tissues the presence of accumulations of electricity under potentials that differ according to the varying cell densities of the tissues.

    The work conducted by Renshaw, Forbes, Morison, Amassian, De Vito, Buser, Albe-Fessard, Tau, Adrian, etc., has demonstrated with the aid of microelectrodes the existence of a slow-oscillation-type elemental electrical activity within the cells, while the pace-maker can be regarded as being provided by the oscillating electromagnetic system formed by the cell nucleus. Basically, indeed, the nucleus consists of tubular filaments of insulating material (akin to chitin) containing therein an electricity conducting saline liquid, and these filaments, twisted onto themselves, can be likened to veritable little oscillating circuits.

    Recent work carried out by Warson in America, as well as other work carried out by French researchers, including a paper by Messrs. Polonsky, Douzou, and Sadron, read on 16 May 1960 before the Academy of Science by Prof. Francis Perrin (Collected Weekly Reports, Tome 250, No. 20, pp 3414-3416), brought out the fact that the experimental solid deoxyribonucleic acid (DNA) samples used revealed properties similar to the familiar properties of ferro-electric bodies, thus giving verisimilitude to the hypothesis that a difference of potential can exist across the nucleus and the periphery of the cells. Certain recent theories even go further and liken the cell to an electronic receiving-emitting device that operates in the normal state with a frequency attuned to the ambient media. In accordance with these recent theories, the cell nucleus forms a damped-wave oscillating system which obeys the laws governing semi-conducting bodies.

    The applicant has come to the firm conclusion that, in the normal state of physico-electrical equilibrium, the cell nucleus is positively charged but that it can become negatively overcharged following phenomena similar to polarization. It is believed that the results obtained by the applicant by treating living cells with the resulting radiation of the invention are due to restoration of a correct electrical potential of the nuclei.
    ]
    The description which follows with reference to the accompanying drawing, which is filed by way of example only and not of limitation, will give a clear understanding of how the invention can be performed, such particularities as emerge either from the description or the drawing naturally falling within the scope of this invention.

    In the drawing filed herewith:

    Figure 1 shows in schematic section a device for producing and emitting a combined electromagnetic field in accordance with the invention;

    Figure 2 shows in front elevation the cathode as seen from the right of Figure 1;

    Figure 3 is a sectional view taken through the line III-III of Figure 1;

    Figure 4 is a block diagram of the electrical supply system;

    Figure 5 is a view corresponding to Figure 1, showing an alternative embodiment;

    Figure 6 is a sectional view through the line VI-VI of Figure 5;

    Figure 7 is a schematic illustration of a device for pulsing the electric current;

    Figure 8 is the circuit diagram of an amplifier for operating the device of Figure 7 in pace with a patient’s heartbeats; and

    Figure 9 is the circuit diagram of an oscillator for modulating the electric current to a wavelength included between 1 m and 18 m.

    Referring first to Figure 1, the apparatus shown thereon includes a device 1 emitting electrically charged particles 2 into a cavity or duct 3, a cyclotron 4 for accelerating particles 2 and sending them into a conduit 5 in communication with a further cavity 6 forming a waveguide for an electromagnetic radiation of centimetric frequency emitted by a magnetron 7. The cavity 8 formed by the union of conduit 5 with a waveguide 6 leads to a tube 9 for accelerating and directing the resulting radiation. The cavity jointly formed by elements 1, 3, 5, 6, 8 and 9 contains argon under a pressure of 2 mm Hg.

    The particle emitter 1 consists of an electron gun having a plate 10 and a cathode 11.

    Cathode 11 is made of molybdenum and is shaped in a very special manner shown in Figures 1 and 2. It includes a rim 11a which is joined through two diametrically opposed radii 11b to a hub 11c embodying a hole 11d of axis XX’. Rim 11a is made up of two parts (as shown in Figure 1) assembled together by means of screws or the like, and embodies a cavity of revolution 11e in the walls of which are provided a plurality of uniformly spaced pairs of opposed holes 11f parallel with axis XX’. Within cavity 11e is disposed a heating filament 12 connected to the supply leads 12a.

    The best results are obtained with a cathode 11 made of molybdenum. However, the applicant obtained satisfactory, though less good, results with tungsten cathodes. It so happens that molybdenum, and to a lesser extent tungsten, are metals the valence of which is nearest the mean valence of the chemical molecules that make up living tissue and more particularly human tissue. Whereas a scientific explanation based on observation of the phenomena involved could be attempted, it is to be clearly understood that the invention is by no means limited by any such scientific explanation. Further, insofar as the low-pressure gas in the device is concerned, optimum results are obtained with argon. However, the applicant also obtained satisfactory, though less good, results with the other gases of the family of rare gases.

    Surrounding the tube forming the electromagnetic chamber are disposed an electromagnet 13 with its coil 13a, placed level with the cathode, and the accelerating coils 14 and 15. Further accelerating coils 14a, 15a, 16a and 14b, 15b, and 16b are likewise arranged about cavities 3 and 5 respectively.

    The two semi-circular boxes or D’s 4a of cyclotron 4 are placed in the customary fashion between the frame poles, and said frame is surrounded by accelerating windings 4b and 4c.

    Magnetron 7 is of any convenient known design and must be capable of emitting into cavity 3 a centimetric radiation of wavelength adjustable between 3 cm and 80 cm.

    Accelerating and directing tube 9 is provided in its lower part with a cathode 17 similar to cathode 11, together with a heating filament 17a. Cathode 17 is supported on a hollow base 18 embodying holes 18a adjacent where it joins the end closure of tube 9. Said base 18 communicates with a tube 18b which has an open end adjacent a rotary deflector 19 provided with two rings of graphite plates 19a inclined at 45 degrees to the vertical. The shaft 19b of the rotary deflector is rotatably supported in a bearing 20 fixed with magnetic fly-weights 19c which set it in rotation by coacting with magnetic fly-weights 21a rigid with the shaft 21b of a motor 21. The lower extremity of rotary deflector 19 consists of a pyramid-shaped molybdenum or tungsten part 19d the apex of which is situated opposite the open end of tube 18b to deflect the radiation downwardly towards the target. The lower part of bearing 20 forms the plate or anode 22 of tube 9.

    Hollow base 18and tube 18b can be made of some boro-silicate glass of low coefficient of expansion, such as Pyrex. Alternatively, they can be made of quartz. Tube 9 likewise can be made of Pyrex-type glass, or of any other glass of the quality commonly used for manufacturing electron tubes, but its end closure 9a, through which the radiation passes, is preferably made of quartz.

    Conduit 8 communicates with tube 9 via a plurality of pipes such as 8a and 8b directed at a certain angle, along vertical planes, towards plates 19a, said angle being preferably in the region of 22.5 degrees, About cathode 17 is disposed an electromagnet 23 similar to the electromagnet 13 of radiating tube 1. About tube 9 are likewise disposed accelerating coils 24. At the points shown on the drawing, tube 9 also includes three electrodes 25, 25a and 25b surrounded respectively by coils 26, 26a and 26b. On the drawings are also represented the feeders 17b and 17c of the cathode and its filament, and 22a of the anode.

    The power supply circuit diagram is shown on Figure 4. The main supply 27 supplies low-voltage alternating current to a first branch comprising a rectifier 28 (a kenotron, for instance), the rectified current from which is modulated to a rate adjustable between 30 and 120 pulses per minute by means of a resistor 29 the control system of which will be described hereinafter with reference to Figures 7 and 8. The current modulated thus is applied to electromagnets 13 and 23 whereby to cause them to generate, at the level of cathodes 11 and 17, a modulated unidirectional field of 10,000 to 20,000 gauss.

    The main supply 27 also powers a variometer 30 which is adapted to be operated to modulate the current from at a rate which is adjustable between 30 and 120 pulses per minute, and the current issuing from variometer 30 supplies the remainder of the system, to wit:

    The magnetron 7:

    A converter set 31 the excitation of which is modulated at a frequency variable from 300 to 900 cps; this provides a direct current for supplying coils 15, 16, and 26, which is doubly modulated (first at 30 to 120 pulses per minute, then at a frequency of 300 to 900 cps);

    A further converter set 32 producing low-voltage direct current modulated to a rate of 30 to 120 pulses per minute by virtue of variometer 30; this current supplies motor 21, together with the motors driving variometer 30 and the control device of resistor 29.

    The current produced by converter set 32 additionally feeds a voltage step-up device 33 comprising a vibrator followed by a transformer and a rectifier and generating a direct current the voltage of which varies in step with the 30 to 120 pulses per minute rate imposed by variometer 30. The maximum value of this voltage produced by device 33 could be 300,000 volts for instance, but this figure can vary either way, depending on the power to be brought into play.

    The current produced by voltage step-up device 33 feeds the windings 4b of the cyclotron and 24 of the tubes 9, as well as a rheostat 34 which permits adjusting the voltage to the desired value between 5000 volts and 70,000 volts. This voltage is applied to an oscillating circuit 35 which imparts thereto oscillations of frequency adjustable as desired between wavelengths of 1 m and 18 m. The current available across the output terminals 35a and 35b of oscillating circuit 35 is consequently high tension current that is initially modulated to 30 to 120 pulses per minute (by virtue of variometer 30) and subsequently to a wavelength of 1 m to 18 m. This current supplies the coils 4c and 14. Electrodes 25a and 25b are respectively connected to terminals 35a and 35b, while electrode 25 is connected to the mid-point 35c.

    The cathodes 11 and 17, the cyclotron D’s 4a and the plates 10 and 22, which are not shown on the block diagram of Figure 4m are connected to the output end of voltage step-up device 33, the preheat current for filaments 11e and 17a being furnished by resistor 29.

    To use the apparatus according to this invention, the control system of resistor 29 and variometer 30 is set to the required pace which, in medical applications, is preferably the patient’s pulse rate: this rate is thus imposed on the system as a whole. Cathode 11 emits a stream of positively charged particles 2 leftwardly, which particles are concentrated by electromagnet 13 and accelerated by windings 14, 15, and 16 and by cyclotron 4. To this radiation of particles is added, in conduit 8, the electromagnetic radiation of magnetron 7 which is adjusted to a wavelength shown by experience to be the most favorable for the cells to be penetrated, examples being 14 cm for the liver and 19.5 cm for the spleen. The resulting radiation is directed and accelerated in tube 9 and then directed by the base thereof towards the target to be penetrated.

    It should be noted that the unidirectional magnetic field of coils 15, 16 and 26 is modulated by converter set 31 to a frequency adjustable between 300 and 900 cps. The result of this modulation is to concentrate the particles, i.e., detach them from the conduit walls, and also to enable a substantial saving to be made on the weights of the iron cores of the coils.

    The unidirectional magnetic fields of the cyclotron coils 4c and the accelerating coils 14, and the electrical field of the electrodes 25, 25a and 25b, are modulated by oscillating circuit 35 to a wavelength selected between 1 m and 18 m. In medical applications in particular, the wavelength chosen is that best suited to the organ to be treated or to such adjacent parts thereof as the muscles. As already stated, diathermy experiments will enable the most appropriate wavelength to be determined.

    It should be noted that the resulting radiation already possesses considerable penetration force in conduit 8 (see Figure 1). The device herein before described can therefore be used without tube 9 and by bounding the cavity at the extremity of conduit 8 by means of a glass or quartz end closure, the resulting radiation being accelerated and directed immediately upstream thereof, for instance by an ultimate coil (not shown) surrounding conduit 8. However, tube 9 substantially improves the results obtained.

    Reference is next had to Figures 5 and 6, which illustrate an alternative embodiment of th apparatus according to this invention, wherein components performing like functions are designated by the same reference numerals as those on Figures 1 and 3, followed by the “prime” symbol.

    In Figure 5, the disposition of the conduits with respect to tubes 1’ and 9’, magnetron 7’ and cyclotron 4’, differs from that of Figure 1 and has been used with success by the applicant. The waveguide 6’ of magnetron 7’ is connected to the extremity of tube 1’, while conduit 3’ conveying the resulting radiation divides into two branches: branch 25 surrounded by accelerating coils 14c’ and 15c’, which conveys the radiation directly to tube 9’ and branch 37 which conveys its to cyclotron 4’. The latter arrests the electromagnetic radiation and accelerates the radiated particles which are dispatched into tube 9’ through conduit 38.

    This particular disposition can be used with particle-emitting and accelerating-and-directing tubes similar to tubes 1 and 9 of the preceding figures. However, the tubes 1’ and 9’ of Figures 5 and 6 are designed differently insofar as their cathodes and anodes are concerned.

    Tube 1’ includes a first electrode 11’ exactly similar to the cathode 11 of tube 1, and a second identical electrode 39 provided with a heating filament 39a. Tube 9’ (see Figure 6) includes in its lower part a first electrode 17’ with its heating filament 17’a, and a second identical electrode 40 with its heating filament 40a.

    In normal operation, i.e., to produce a radiation identical to that described with reference to Figures 1 through 4, electrode 11’ serves as a cathode and electrode 39 is subjected to a positive potential and performs the function of plate 10 of Figure 1m the filament 39a not being heated. Electrode 40 and its filament 40a are placed out of circuit, and cathode 17’ and plate 22’ are energized as in the case of Figure 3.

    To obtain unusually penetrating radiation, the polarities are reversed: electrode 11’ becomes an anode and its filament 11’e is placed out of circuit, while electrode 39 is energized as a cathode and its filament 39a is heated; electrode 17’ (the filament 17’a of which is out of circuit) and electrode 22’ become anodes, while electrode 40 is connected as a cathode and its filament 40a is heated. By way of example, it is possible to establish a potential of 250,000 volts across electrodes 40 and 17’, and of 50,000 volts across electrodes 40 and 22’. It will be appreciated that, this being so, cathode 39 will emit a stream of electrons leftwardly, which will be concentrated, modulated and accelerated by the various coils as well as in the cyclotron, the polarities of which must manifestly be established in the suitable sense. This electron radiation is combined with the centimetric radiation emitted by magnetron 7’, and there results in tube 9’ a very hard emission, modulated to the chosen frequencies of x-rays combined with the centimetric radiation of desired frequency.

    Thus, the apparatus of Figures 5 and 6 permits obtaining at will wither this very hard x-ray emission, or the radiation described with reference to the preceding figures. If the very hard x-ray emission is obtained, converter set 31 is preferably adjusted to feed coils 15’, 16’ and 26’ with a current modulated at the highest frequencies (i.e., close to 900 cps).

    The description which follows with reference to Figures 7 through 9 relates to a number of features of the devices utilized for obtaining modulation of the electric current.

    Figure 7 is a schematic illustration of the control system of resistor 29 and variometer 30. Adjustable resistor 29 is provided with a graphite helical member 29a immersed in a conductive liquid 29b into which dips partly a graphite electrode 29c to which a reciprocating motion is imparted by a connecting rod 41a pivotally connected to a flywheel 41. The latter is rotated through an endless screw transmission 41b by a shaft 42b, either by a motor 43 or by the shaft 30a of variometer 30, which variometer is in turn driven by a motor 44 through an endless screw type transmission 44a.

    Reciprocating movement of electrode 29c will vary the surface thereof which dips into the conductive liquid 29b, and accordingly will vary the resistance between electrodes 29, 29a of resistor 29, at a rhythm which is equal t the rpm imparted to flywheel 41. Rhythmically variable resistor 29 is shunted by a resistor which is shown diagrammatically, resulting in a component having a rhythmically variable resistance, which is inserted in the line (Figure 4) feeding electromagnets 13, 23 with rectified current delivered by rectifier 28.

    If flywheel 41 is driven by motor 43 at suitable speed, resistor 29 will vary the current energizing electromagnets 13 and 23 (Figures 1 and 4) a the chosen rhythm which, as explained above, can be included between 30 and 120 pulses per minute and which can be monitored by means of a revolution-counter represented schematically at 45. When this is the case, motor 44 of variometer 30 can be stopped, thus no longer subjecting the remainder of the system to a set pace. Conversely, if the drive to flywheel 41 is engaged at 42b and released at 42a, motor 44 will act as a pace-maker for variometer 30 and resistor 29.

    The rotational speed of motors 43 or 44 can be adjusted to an appropriate speed corresponding substantially to the patient’s pulse rate, by operating on the exciter of said motors by means of a manually adjustable rheostat. Should it be preferred to have the speed of motors 43 or 44 governed directly by the patient’s pulse rate, a device such as the one illustrated schematically in Figure 8 can be resorted to. In Figure 8, a contact type microphone is connected at 46 and produces pulses when placed on the patient’s heart. These pulses are amplified in the circuit shown and are applied to an electromagnet represented at 47, of which the moving core operates a rheostat for adjusting the excitation current to motors 43 or 44.

    Figure 9 is the circuit diagram of oscillating circuit 35. The rectified voltage adjustable between 5000 and 70,000 volts by means of rheostat 34 (see Figure 4) is applied across terminals 48 and 48a. Terminal 35c (which is also connected to electrode 25 in Figures 2 and 4) is connected to the neutral point, on the high tension side, of the transformer which is a component port of voltage step-up device 33 (See Figure 4). Terminals 49 and 49a receive the heating current produced by resistor 29. Adjustable capacitors 50 and 50a permit of adjusting the current available across the output terminals 25a and 25b of the oscillator represented to the desired wavelength (which, as already indicated, lies between 1 m and 18 m).

    Although the specific embodiments described hereinbefore have been experimented with successfully, it goes without saying that they are given by way of example only and could be variously modified without departing from the spirit and scope of the invention. In particular, the electron gun 1 or 1’ could be replaced by any other convenient particle emitter.

    What I claim is: [ Claims not included here ]

    ** US Patent # 3, 3468,155 is identical to USP # 3,280,816, “Apparatus for Producing Radiations Penetating Living Cells” (US Cl. 328-233, 6 Feb. 1968).


    French Patent # 2,408,357 ~ “Treatment of a Patient with Negative Ions”
    http://l2.espacenet.com/espacenet/viewer?PN=WO8000918&CY=ep&LG=en&DB=EPD

    Patent Number:    FR2408357 (Treatment of a patient by negative ions)
    Publication date:  1979-06-08
    Applicant(s):  PRIORE ANTOINE (FR)
    Requested Patent:   WO8000918
    Application Number:  FR19770031159 19771017
    Priority Number(s):  FR19770031159 19771017
    IPC Classification:  A61N1/44; C07C179/00
    EC Classification:  A61N1/10, A61N1/44
    Equivalents:   BE871848

    Abstract ~

    Treatment of a patient by negative ions. The patient (12) is subjected in an inhalation cabine (11) to an electrostatic field generated between the floor (11b) and a pin plate (11a) by an electrostatic machine (13) providing an adjustable voltage of 10,000 to 80,000 volts. The negative ions are generated by a pin grid (9a) submitted to a negative potential of 10,000 to 80,000 volts, in an air flow charged with peroxides produced by the cracking, in an hydrogen burner (5), of hydrocarbon vapors introduced by bubbling (3) in the combustive air.



     



    Background of Antoine Prioré and L’Affaire Prioré
    Tom Bearden (2001)
    Compiled from information received from the late Christopher Bird
     
     

    ( cheniere.org/books/aids/appendixI.htm  ~ Christopher Bird: “The Case of Antoine Priore and His Therapeutic Machine: A Scandal in the Politics of Science” )

    See also:
    ifisoft.ch/test/pdf/bearden/FinalBriefing.pdf
    cheniere.org/books/aids/priorenontech.htm
    cheniere.org/briefings/porthole/synopsis.htm
    cheniere.org/correspondence/042503.htm
    cheniere.org/correspondence/070203a.htm
    cheniere.org/correspondence/101503.htm
    cheniere.org/correspondence/070901.htm
    cheniere.org/priore/background.htm
    cheniere.org/articles/index.html
    cheniere.org/briefings/priore%20process/trz.htm
    cheniere.org/images/dossier%20priore/index.html
    cheniere.org/books/aids/priore.htm
    cheniere.org/briefings/DoDPriore/index.html
    cheniere.org/books/cancer/cancer.htm
    cheniere.org/books/excalibur/priore_machine.htm

    Dedication: This short paper is dedicated to the memory of the late Chris Bird, a noted researcher, colleague, and stalwart friend who first acquainted me with the Prioré affair and with the remarkable results that were obtained by Prioré and his associates. Some months prior to his passing, Chris gave me most of his most important Prioré file, including the thesis submitted by Prioré to the University of Bordeaux (the actual document itself). We sorely miss his booming voice and ever cheerful encouragement.

    We also express our deep thanks to my colleague Alain Beaulieu for translating the Prioré thesis and several other important French documents dealing with the Prioré affair.

    We further reiterate our remembrances to Bob Whitney and Frank Golden, when we tried so hard to revive the Prioré machine and work while Prioré was still alive. For our efforts we were resoundingly suppressed. God willing, your efforts will yet prove to have been worthwhile. At least we have finally deciphered the exact mechanism by which the Prioré machine was able to accomplish its astonishing cures. We shall continue striving to see that the Prioré work has not been in vain, and that at some point the scientific community accepts and uses the fact that Prioré had discovered how to time-reverse the treated diseased cells back to a previous healthy cell state.

    Antoine Prioré was born in Italy. He graduated from a small provincial school for electricity in Trieste, Italy and became a radar technician and operator in the Italian Navy. By some manner he became a prisoner of the Germans (apparently after Italy left the war in WW II), and was moved as a forced laborer for the Nazi to the vicinity of the submarine base in Bordeaux, France.

    When it became obvious the Germans were losing the war and were preparing to leave, Prioré realized he would be killed. He approached a French police agent to plead for his life. That police officer worked clandestinely for the French underground. He put Prioré in his car and drove him out of the base to safety. He took Prioré to the nearby province of Dordogne, and introduced him to the 7th Battalion of French underground resistance fighters. Prioré distinguished himself in military operations and was eventually decorated by the French Government.

    Thankful to the French for saving his life, and loyal to his French companions-in-arms, Prioré decided after the war to live in Bordeaux. He was encouraged by his French resistance friends such as Jacques Chaban-Delmas who later rose to become the French Prime Minister.

    For some time Prioré worked as an electrical repairman and did research on exposing plants, etc. to EM radiation.

    Prioré was introduced to Francis Berlureau, former Director of Studies at the School for Veterinary Medicine in Toulouise, and director of the Bordeaux abbatoir at the time. He worked together with Berlureau for some 10 years. He noticed effects on a cancerous bull’s testicles, then began exposing various animals such as cats to the radiations of his early apparatus. The histological work was done by Professor Drieux at the famous Veterinarian School of Maisons-Allfort, near Paris. Drieux wrote a technical report proving that the cat’s cancer, developing before treatment, was benign after treatment.

    By 1953 Prioré began treating human patients whose cancers had been judged hopeless. Fournier maintained a huge file of such human cases, but the file later was mysteriously lost. Nonetheless, Prioré cured cases of a malignant form of Hodgkin’s disease, a case of cancer of the larynx, etc.

    Attempts to interest leading Bordeaux physicists and leading cancer experts in the results of the new approach were laughed off or dismissed with stony silence.

    Prioré’s response was to build a new and more complicated version of his treatment device. Secretly he treated dozens of hopeless cancer patients. At Prioré’s funeral, a small platoon of mourners was composed of the now-older people who had been cured of their terrible afflictions by Prioré in the late 1950s.

    He was introduced to Professor Tayeau, vice dean of Bordeaux’s Medical Faculty, in latter 1959—early 1960. Prioré was sent to Biraben, head of the Faculty’s Department of Pathological Anatomy, and his assistant, Delmon. To their utter surprise, grafted T-8 tumors in animals subsequently treated with Prioré’s machine were reduced by 60%, a first in the history of cancerology.

    The mayor of Bordeaux, who later became prime minister of France, was Jacques Chaban-Delmas. He was a fellow resistance fighter and very interested in Prioré’s work. Chaban-Delmas invoked two commissions of Bordeaux and Parisian scientists to study the Biraben-Delmon results in detail. Both commissions rejected Prioré and his machine offhandedly. Biraben and Delmon could not explain the nature of the radiations from Prioré’s machine. A certain professor Lachapele on the first commission was ever an ardent foe of the Prioré method, dismissing the results offhand because the tumors were grafted. His view prevailed. Neither of the commissions interviewed Prioré himself, nor did they run an experiment under their own control.

    Biraben and Delmon continued their experiments, achieving unequivocal and complete success, but because of the political climate in the medical community, did not publish these outstanding results. Biraben, e.g., was told he could either get his degree or publish his research, but not both. Biraben and Delmon finally published a memoir in the Revue of Comparative Pathology. But a vicious campaign to destroy the Prioré work and suppress it was already underway.

    Other persons involved with L’affair Prioré were: Professor Guerin, at the cancer institute at Villejuif (equivalent to the American National Cancer Institute in Bathesda, Maryland). Buerin was a co-discoverer of the T-8 tumor. Guerin assigned his colleague Marcel-René Riviére to delve into the entire question. Reviére confirmed the Biraben-Delmon findings. A note was sent for publication in the Proceedings of the French Academy of Science. Reviére also tested the Prioré Ray against other types of tumors, achieving spectacular results.

    Robert Courrier, an eminent endocrinologist still in his 30s, a full professor, and Secrétaire Perpétuel to the Academy of Sciences and head of the biology section (and later to become President of the Academy of Medicine), took up the cudgel to interest high French scientists and scientific agencies. The CNRS director took offense because Prioré was essentially self-taught and not academically credentialed. Others did not understand anything at all about the machine’s operation. To Bordeaux, Courier sent his trusted assistant Madame Cologne, to repeat Riviére’s experiments under her personal supervision. A physicist sent to examine the machine could make “neither heads nor tails” of its operation. There is little wonder! The Prioré machine involved a dramatic extension to present nonlinear phase conjugate optics (NLO) before NLO was even born! It also involved a dramatic extension to both U(1) electrodynamics and to general relativity. It is also little wonder that Prioré, who discovered the process by intuition and by trial and error, could not explain the operation of his own machine or the mechanism by means of which the cures were accomplished by the “ray” emitted by his device. In fact, the best physicists in France could not comprehend or explain the mechanism whereby such spectacular results were produced by Prioré’s machine when used to treat patients with non-ionizing EM radiation from it.

    On May 1, 1965, Robert Courrier formally presented the astounding Prioré results to the assembled French Academy of Science. He was met with stony silence. A leading cancer specialist even stalked out of the assembly hall in full view. No serious discussion among the scientists present at the meeting ever took place.

    Controversy and research continued, in the midst of a raging controversy over “l’Affair Prioré”.

    Prioré’s sister in Italy then came down with cancer. Prioré issued an ultimatum to his associates to build the bigger machine he needed, so that he could save his sister’s life. Conventional engineers repeatedly changed Prioré’s design, thinking many components unnecessary, etc. and causing machine failures. Prioré’s sister died (mid-60s) before the machine could be finished because of these unnecessary setbacks. A grief-stricken Prioré went into isolation, unwilling to talk to anyone.

    In early 1967, Professor Raymond Pautrizel entered the picture. At 40, Pautrizel was an eminent parasitologist, on the Faculty of Medicine at Bordeaux, and soon became known worldwide as the “father of parasitological immunity.” Pautrizel was awarded the first academic chair in France for immunology, and later headed a special unit on parasitological immunology. [This subject is of particular significance to the study of AIDS, because it deals also with the continual adaptation and genetic change of the invading parasites and agents.] Pautrizel specialized on a particularly lethal parasite, the trypanosome family (which causes sleeping sickness, equine syphilis, and other afflictions). Pautrizel was one of the first scientists to recognize and utilize ambivalence in biological drugs. Pautrizel also noticed that the Prioré ray was not killing the tumor cells, and therefore must be doing something else instead. Pautrizel personally persuaded the distraught Prioré to return to work.

    From 1966 on, many papers were published on the results of applying the Prioré technique to various animals and diseases. The results continued to be revolutionary.

    Another scientist-ally of Prioré’s was Pierette Chateau-Reynaud Duprat. Over the years she worked with the Prioré method, showing that the Prioré ray had no direct effect on the trypanosomes themselves but stimulated and reinforced the defense mechanism of the infested organisms. [No one knew to investigate the regenerative system of the body, poorly understood and using the very kind of infolded EM extension to NLO that Prioré’s ray used.] The ray was shown to cause the rejection of both allografts and isografts, so that the machine affected not only the defense mechanisms of the organism but also the recognition system. The original P-1 (Prioré 1) machine affected cellular defense mechanisms. The second machine, P-2, seemed to act not on the cellular but on the humoral defense mechanisms.

    Prioré himself also cured cases of malaria and also tuberculosis in humans, but apparently did not publish these results.

    Biologist André Lwoff went from an ardent skeptic to an admirer and supporter of Prioré’s work, because of the undisputed results. His favorable opinion of the Prioré results prevailed in a DRME report on the matter, which was classified for some years. A synthesis of the report was published in November 1979 by Herbert Gossot, Secretary General for the French Association for Bioelectromagnetism. Its title was, “A Scientific Balance Sheet on the Prioré Ray.” It reports that two physicists who studied the machine in detail favorably correlated the machine’s ray to the results produced, and confirmed the biological efficacy of Prioré’s device. The two physicists were named Bottreau and Berteau. In their note to L’Academie, they were not allowed to even use the names of the laboratories where they worked, which were (1) the CNRS Magnetic Laboratory at Bellevue near Paris, and (2) the Laboratory of Ultra-Hertzian Optics and Talence near Bordeaux.

    Eventually the French Government backed the construction of a more powerful Prioré device. Professor Courrier had also sent a report on Pautrizel’s behalf to the Nobel Committee in 1979. The M-600 machine was built but its huge tube functioned only about a week before it exploded. Meanwhile Pautrizel, working with a smaller machine, verified the utility of the Prioré Ray on atherosclerosis. Rebuilding the M-600 went slowly. The machine weighed some 50 tons and required 3-1/2 stories to contain it. The pyrex tube was 60 cm in diameter and 6 meters tall. It imploded twice and was replaced each time. The coil which generated the DC-pulsed magnetic field weighed 5.5 tons and had 11 miles of copper wire. During the week or 10 days that the machine was in operation, the results were formidable. The results were presented in notes to the Academy of Sciences by Pautrizel and his team in 1978.

    Pautrizel then came under suppression himself, with funds being pulled, postings being denied, etc. Pautrizel eventually became so emotionally overwrought that he gave up his medical career and retired and gave himself over to alcohol. Every one of the collaborators of Pautrizel saw their careers put in jeopardy, compromised, or broken.

    About this time Prioré’s doctoral thesis, backed by both Pautrizel and Nobel Laureate André Lwoff himself, was summarily refused by the President of the University of Bordeaux.

    In 1977 Professor Georges Dubourg urged Prioré to treat human cancer patients and jolt the medical establishment. Pautrizel contacted Courrier, who gave the green light. A few terminal cancer patients whose immune defense systems had been disastrously weakened by chemotherapy or radiation or both, were treated. At least one was totally cured. The others lived, without pain, for much longer than predicted by standard prognosis. The results were submitted to the French Academy of Medicine for publication – and were rejected.

    Pautrizel in final desperation turned to a journalist, Jean-Michel Graille, to tell the story. Graille researched for four years, publishing three long articles in Sud-Ouest France, and finally a book, Dossier Priore: Une Nouvelle Affaire Pasteur. [The Prioré Dossier: A New Pasteur Affair?] De Noel, Paris, 1984. [in French].

    From 1965 to 1980, the Prioré project spent about 20 million francs. Results were positively demonstrated, many of them sensational.

    Prioré suffered a debilitating stroke or similar complication in 1981 and died in May 1983 after a lengthy debilitated period.

    Admiral Pierre Emeury, conseiller scientifique de la presidence, discovered L’Affaire Prioré. His inquest led him to conclude that the Prioré discovery was the most important medical discovery of the entire century.

    The suppression of such a revolutionary discovery, even though its technical methodology was not understood, remains one of the heinous examples of scientific dogma blocking highly innovative research and results. Untold millions of human lives would have been saved had science and government acted along scientific lines.

    References Related to Results Achieved by Antoine Prioré and Colleagues

    Bateman, J. B. (1978) A Biologically Active Combination of Modulated Magnetic and Microwave Fields: The Prioré Machine, Office of Naval Research, London, Report R-5-78, Aug. 16, 1978. 26 p. Deals with the Prioré device and its treatment and positive cures of cancer and leukemia, including terminal cases in numerous laboratory animals. Bateman is not particularly sympathetic, but realizes that somehow, something extraordinary has been uncovered. Bateman comes very close when he states that “The possibility that some hitherto unrecognized feature of the radiation from a rotating plasma may be responsible for the Prioré effects should not be dismissed out of hand…”. He was quite correct: It was the longitudinal EM radiations and their induction of time-domain pumping of the nonlinear cells and every part of them that provided the cellular time reversal from the diseased state back to the previous healthy state.

    Bateman, J. B. (1977) “Microwave Magic,” Office of Naval Research London Conference Report, ONRL C-14-77, 1977. Deals with the Prioré device and its treatment and positive cures of cancer and leukemia, including terminal cases in numerous laboratory animals.

    Bateman, J. B. (1978) “Staging the Perils of Nonionizing Waves.” European Scientific Notes, ESN 32-3-85-88, 1978.

    Berteaud, A. J. and A. M. Bottreau, “Analyse des rayonnements électromagnétiques émis par l’appareil Prioré,” [Analysis of the electromagnetic radiations emitted by the Prioré apparatus], D.R.M.E., 1971, p. 3-12.

    Berteaud, A. J.; A. M. Bottreau, A. Prioré, A. N. Pautrizel, F. Berlureau, and R. Pautrizel. (1971) “Essai de corrélation entre l’évolution d’une affection par Trypanosoma equiperdum et l’action d’une onde électromagnétique pulsée et modulée.” [Trial of the correlation between the evolution of a disease by Trypanosoma equiperdum and the action of a pulsating and modulated electromagnetic wave.] Compt. Rend. Acad. Sci. (Paris), Vol. 272, 1971, p. 1003-1006. [In French].

    Bird, Christopher. (1994) “The Case of Antoine Prioré and His Therapeutic Machine: A Scandal in the Politics of Science.” Explore!, 5(5-6), 1994, p. 97-110. An updated exposition by Bird on the entire Prioré Affair.

    Cambar, R. (1969) “Rapport general des travaux de la Commission de Contrôle constituée en vue de vérifier l’un des effets biologiques obtenu par l’utilisation de l’appareillage de Prioré A. Bordeaux,” [General findings of the work of the control commission formed to verify one of the biological effects obtained by use of the apparatus of A. Prioré at Bordeaux], 1969, 1 vol.

    Courrier, R. (1977) “Exposé par M. le Professeur R. Courrier, Secretaire Perpetuel de L’Academie des Sciences fait au cours d’une reunion a L’Institut sur les effets de la Machine de M.A. Prioré le 26 Avril 1977.” [Presentation by Professeur R. Courrier, Perpetual Secretary of the Academy of Sciences, made at the meeting of the Academy on the effects of the machine of M.A. Prioré.] [In French] Courrier’s presentation of the Prioré machine and its positive cures of terminal cancers and leukemias in laboratory animals, under proper scientific protocols.

    Delmon, G. and J. Biraben (1966) “La croissance du carcinome de Guerin sour l’action de champs électromagnétiques.” [The growth of carcinoma treated by the action of electromagnetic fields.] Rev. Path. Comp., 3(2), 1966, p. 85-88.

    Doubourg, G., G. Courty, A. Prioré, and R. Pautrizel. (1979) “Stimulation des défenses de l’organisme par association d’un rayonnement électromagnétique pulsé et d’un champ magnétique: tentatives d’application au traitement du cancer chez l’Homme.” [Stimulation of an organism’s defenses by association with pulsed electromagnetic radiation and a magnetic field: Preliminary findings in the application to treatment of human cancer], Laboratoire d’Immunologie et de Biologie Parasitaire, Université Bordeaux II, 1979, p. 1-5.

    Graille, Jean-Michel. (1984) Dossier Prioré: Une Nouvelle Affaire Pasteur. [The Prioré Dossier: A New Pasteur Affair?] De Noel, Paris, 1984. [in French]. Tumor radiotherapy and neoplasms. Details the entire Prioré affair. Prioré was an inventor who developed an electromagnetic machine that cured terminal tumors in laboratory animals under rigorous scientific protocols and while working with eminent French scientists. Treatment with the device also cured arteriosclerosis (clogged arteries) in lab animals, cured sleeping sickness, and restored suppressed immune systems. The results of the supervised tests are presented in the conventional peer-reviewed French medical literature in a number of papers, many of which are by leading, even world-renowned French scientists.

    “Le Probleme Prioré,” Rapport de la Commission de l’Académie des Sciences à Monsieur le Ministre d’Etat chargé de la Recherche et de la Technologie, 1982, p. 1-22.

    Mayer, G.; A. Prioré, G. Mayer and R. Pautrizel. (1972) “Action de champs magnétiques associéà des ondes électromagnétiques sur l’orchite trypanosomienne due lapin.” [Action of magnetic fields associated with electromagnetic waves on the typanosomian orchitis of the rabbit.] Compt. Rend. Acad. Sci. (Paris), Vol. 274, 1972, p. 3011-3014. [In French]

    Comment: Orchitis is inflammation of a testes. Trypanosomes are protozoan flagellates of genus trypanosoma which infect humans and animals and are responsible for various serious diseases such as Chaga’s disease, dourine, nagana, sleeping sickness, and surra. Chaga’s disease is marked by prolonged high fever, edema, and enlargement of the spleen, liver, and lymph nodes. Dourine is a disease favoring horses and asses, marked by inflammation of the genitals, subcutaneous edematous plaques, low-grade fever, progressive paralysis, emaciation, and death. Nagana is a highly fatal disease in/of domestic animals in tropical Africa marked by fluctuating fever, inappetance, edematous swelling, and sluggishness, and is transmitted by the tsetse fly and possibly by other biting flies. Sleeping sickness is a serious disease that is prevalent in much of tropical Africa; it is marked by fever, protracted lethargy, tremors, and loss of weight, and is transmitted by tsetse flies. Surra is a severe Old World febrile and hemorrhagic disease of domestic animals and is transmitted by biting insects.

    Pautrizel, R. (1979) Letter to his colleagues at the University of Bordeaux, Sept. 11, 1979.

    Pautrizel, R. (1969) Letter to his colleagues, Mar. 26, 1969.

    Pautrizel, R., M.R. Riviere, A. Prioré, and F. Berlureau. (1966) “Influence d’ondes électromagnétiques et de champs magnétiques associés sur l’immunité de la souris infestée par Trypanosoma equiperdum,” [Influence of electromagnetic waves and associated magnetic fields on the immunity of the mouse infected with the Trypanosoma equiperdum], Compt. Rend. Acad. Sci. (Paris), 1966, Vol. 263, p. 579-582. [in French].

    Pautrizel, R.; A. Prioré, F. Berlureau, and A.N. Pautrizel. (1969) “Stimulation, par des moyens physiques, des défenses de la Souris et du Rat contre la trypanosomose expérimentale.” [Stimulation, by physical means, of defenses of the mouse and of the rat against the experimental Trypanosoma.] Compt. Rend. Acad. Sci. (Paris), Vol. 268, 1969, p. 1889-1892. [In French].

    Pautrizel, R., A. Prioré, A.N. Pautrizel, and P. Chateau-Reynaud-Duprat. (1979) “Guérison de la trypanosomiase expérimentale par l’association de champs magnétiques et d’ondes électromagnétiques,” [Cure of experimental trypanosomiasis by associated magnetic fields and electromagnetic waves], Symposium International de Thérapeutiques Ondulatoires, Versailles, 1979, p. 9.

    Pautrizel, R., A. Prioré, A.N. Pautrizel, and P. Chateau-Reynaud-Duprat. (1979) “Guérison de la trypanosomiase expérimentale par l’association de champs magnétiques et d’ondes électromagnétiques: une stimulation des defenses de l’organisme-hôte.” [Cure of experimental trypanosomiasis by associated magnetic fields and electromagnetic waves: a stimulation of the host organism’s defenses.]. Journées Nationales Microondes – Colloque Hertzienne et Diélectriques, Lille-Villeneuve, Université des Sciences et Techniques, 1979, p. 210.

    Pautrizel, R.; A. Prioré, F. Berlureau, and A.N. Pautrizel. (1970) “Action de champs magnétiques combinés à des ondes électromagnétiques sur la trypanosomose expérimentale du Lapin.” [Action of magnetic fields combined with electromagnetic waves on the experimental trypanosoma of the rabbit.] Compt. Rend. Acad. Sci. (Paris), Vol. 271, 1970, p. 877-880.

    Pautrizel, R.; A. Prioré, M. Dallochio and R. Crockett. (1972) “Action d’ondes électromagnétiques et de champs magnétiques sur les modifications lipidiques provoquées chez le Lapin par l’administration d’un régime alimentaire hypercholestérolé.” [Action of electromagnetic waves and magnetic fields on provoked lipidic modifications in the rabbit by the administration of a hypercholesterol diet.] Compt. Rend. Acad. Sci. (Paris), Vol. 274, 1972, p. 488-491. [In French]. Reports curing of high cholesterol condition, clogged arteries, etc.

    Pautrizel, R.; A. Prioré, P. Mattern, and A. N. Pautrizel. (1975) “Stimulation des défenses de la souris trypanosomée par l’action d’un rayonnement associant champ magnétique et ondes électromagnétiques.” [Stimulation of the defenses of the trypanosomized mouse by the action of irradiation by an associated magnetic field and electromagnetic waves.” Compt. Rend. Acad. Sci. (Paris), Vol. 280, 1975, p. 1915-1918. [In French]

    Pautrizel, R.; A. Prioré, P. Mattern, A. N. Pautrizel, and A. Capbern. (1975) “Guérison de la trypanosomiase chronique du Lapin à Trypanosoma equiperdum par l’action combinée de champs magnétiques et d’ondes électromagnétiques modulés.” [Healing of chronic trypanosomiasis by trypanosoma equiperdum of the rabbit by the combined action of magnetic waves and modulated electromagnetic waves.] J. Protozoology, Vol. 22, No. 3, 1975, p. A 84.

    Pautrizel, R. (1976) “La trypanosomiase experimentale: stimulation des defenses de L’organisme par des moyens physiques.” [Experimental trypanosomiasis: stimulation of the organism’s defenses by physical means.] XVIIth Seminar on Trypanosomiasis Research, Londres, 22-23 Sept. 1976.

    Pautrizel, R.; P. Mattern, A. N. Pautrizel, and A. Prioré. (1977) “Effets des champs magnétiques et des ondes électromagnétiques modulées sur la trypanosomiase expérimentale.” [Effect of magnetic fields and modulated electromagnetic waves on experimental trypanosomiasis]. Ann. Soc. Belge Med. trop. [Annals of the Belgium Society of Tropical Medicine], Vol. 57, 1977, p. 501-523.

    Pautrizel, R, P. Mattern, A. Prioré, A. N. Pautrizel, A. Capbern, and T. Baltz. (1978) “Importance des mécanismes immunitaires dans la guérison de la trypanosomiase expérimentale par stimulation physique.” [Importance of immune mechanisms in the cure of experimental trypanosomiasis by physical stimulation.] Compt. Rend. Acad. Sci. (Paris), Vol. 286, 1978, p. 1487-1492. [In French]

    Pautrizel, R., A. Prioré, A. N. Pautrizel, and P. Chateaureynaud-Duprat. (1978) “Importance de l’âge de la souris sur l’efficacité de la stimulation de ses défenses par un rayonnement électromagnétique.” [Importance of the age of the mouse on the efficacy of the stimulation of its defenses by electromagnetic radiation]. Compt. Rend. Acad. Sci. (Paris), Vol. 287, 1978, p. 575-578.

    Pautrizel, R. and A. Prioré. (1979) “Un aspect spectaculaire du bioélectromagnétisme: permettre à l’organisme de se débarrasser d’un infection aiguë ou chronique sans l’aide d’aucune substance médicamenteuse.” [A spectacular aspect of bioelectromagnetism: Permitting the organism to rid itself of an old or chronic infection without the aid of any medical substance.] 104éme Congrés National des Sociétés Savantes, Bordeaux, 17-21 Avril 1979, Sciences section, p. 112.

    Pautrizel, R.; P. Mattern, A. Prioré, A. N. Pautrizel, and D. Bernard. (1971) “Etat de protection vis-à-vis de Trypanosoma equiperdum chex des souris splénectomisées et soumises à une stimulation physique.” [State of protection versus trypanosome equiperdum of splenectomized mice submitted to physical stimulation], ler Multicolloque Européen de Parasitologie, Rennes, 1 au 4, Septembre 1971, p. 116-118.

    Pautrizel, R., A. Prioré, P. Chateaureynaud-Duprat, and A. N. Pautrizel. (1981) “Immunostimulation by electromagnetic waves compared with effects of hyperthermia.” 9th International Congress of Biometerology, Osnabrueck, 1981, p. 126-127.

    Pautrizel, R, P. Chateaureynaud, A. N. Pautrizel, G. Mayer, and A. Prioré. (1983) “Stimulation of protection mechanisms by magnetic fields and electromagnetic waves (Prioré apparatus).” First Symposium of the International Society of Bioelectricity, Oct. 1, 1983, Boston, U.S.A.

    Perisse, Eric. (1984) Effets des Ondes Electromagnétiques et des Champs Magnétiques sur le Cancer et la Trypanosomiase Experimental. [Effects of electromagnetic waves and magnetic fields on cancer and experimental trypanosmiasis] Doctoral thesis, University of Bordeaux II, No. 83, Mar. 16, 1984. [In French] Presents the results of experimental work with the Prioré machine in curing cancer and other diseases such as trypanosomiasis. This thesis was in a way a triumph for Pautrizel, who finally succeeded in getting the Prioré work in a doctoral thesis at the University of Bordeaux, some 11 years after Prioré’s own thesis was rejected due to extreme pressure from the French scientific community and ruthless suppression of the Prioré project.

    Prioré, Antoine. (1963) “Procede et dispositif de production de rayonnements utilisables notamment pour le traitement de cellules vivantes.” [Procedure and Assemblage for Production of Radiation Especially Serviceable for the Treatment of Living Cells.] Republique Francais: Brevet d’Invention P.V. No. 899.414, No. 1,342,772, Oct. 7, 1963. Antoine Prioré’s electromagnetic treatment device which demonstrated positive cures for terminal cancers and leukemias in laboratory animals.

    Prioré, A. (1966) “Method of producing radiations for penetrating living cells,” U.S. Patent No. 3,280,816, Oct. 25, 1966. Antoine Prioré’s method of producing his “conditioned” radiations used to treat cellular diseases.

    Prioré, A. (1968). “Apparatus for producing radiations penetrating living cells.” U.S. Patent No. 3,368,155. Feb. 6, 1968. Antoine Prioré’s electromagnetic treatment device which demonstrated positive cures for terminal cancers and leukemias in laboratory animals.

    Prioré, Antoine. (1973) Guérison de la Trypanosomiase Expérimentale Aiguë et Chronique par L’action Combinée de Champs Magnétiques et D’Ondes Electromagnétiques Modulés. [Healing of intense and chronic experimental trypanosomiasis by the combined action of magnetic fields and modulated electromagnetic waves], thesis submitted in candidacy for the doctoral degree, 1973. This is Prioré’s original doctoral thesis, submitted to the University of Bordeaux. The university rejected the thesis when the Prioré project was suppressed.

    Prioré, A. (1973) “Etude du rayonnement émis in: Guérison de la trypanosomiase expérimentale aiguë et chronique par l’action combinée de champs magnétiques et d’ondes électromagnétiques modulés.” [“Study of the radiation emitted in: Healing of intense and chronic experimental trypanosomiasis by the combined action of magnetic fields and modulated electromagnetic waves]. Laboratoire d’Immunologie et de Biologie Parasitaire, Bordeaux, 1973, Chap. 1, p. 5-7.

    Riviere, M. R., A. Prioré, F. Berlureau, M. Fournier and M. Guerin. (1965) “Phénomènes de régression observés sur les greffes d’un lymphosarcome chez des souris exposées a des champs électromagnétiques.” [Phenomena of regression observed on the graftings of a lymphosarcoma in mice exposed to electromagnetic fields]. Compt. Rend. Acad. Sci. (Paris), Vol. 260, 1965, p. 2639-2643 [in French]. This reports the curing of lymphosarcoma, which is a malignant lymphoma that tends to metastasize freely and spread throughout the body. It easily leads to the condition of lymphomatosis, which is the presence of multiple lymphomas in the body, including wide distribution through the various organs, lymph tissue, and tissue resembling lymph tissue.

    Riviere, M. R.; A. Prioré, F. Berlureau, M. Fournier and M. Guerin. (1964) “Action de champs électromagnétiques sur les greffes de la tumeur T8 chez le Rat.” [Action of the electromagnetic fields on the graftings of the T8 tumor in rats.” Compt. Rend. Acad. Sci. (Paris), Vol. 259, 1964, p. 4895-4897.

    Riviere, M. R.; A. Prioré, F. Berlureau, M. Fournier and M. Guerin. (1965) “Effets de champs électromagnétiques sur un lymphosarcome lymphoblastique transplantable du Rat.” [Effects of electromagnetic fields on lymphoblastic lymphosarcoma transplantable from a rat.] Compt. Rend. Acad. Sci. (Paris), Vol. 260, 1965, p. 2099-2102.

    Comment: Lymphosarcoma is a malignant lymphoma (malignant tumor of lymph or lymph-like tissue) that tends to metastasize freely and spread throughout the body. It easily leads to the condition of lymphomatosis, which is the presence of multiple lymphomas in the body, including wide distribution through the various organs, lymph tissue, and tissue resembling lymph tissue. A lymphoblast is a cell giving rise to lymphocytes, the colorless weakly motile cells produced in lymphoid tissue and include the cellular mediators of immunity, constituting some 20 to 30 percent of the leukocytes (white blood cells) of normal human blood. In effect the experimenters have healed a transplanted condition that represents a serious leukemia.

    Riviere, M. R. and M. Guerin. (1966) “Nouvelles recherches effectuées chez des rats porteurs d’un lymphosarcome lymphoblastique soumis à l’action d’ondes électromagnétiques associées à des champs magnétiques.” [New research on rats having lymphoblastic lymphosarcoma, submitted to the action of electromagnetic waves associated with magnetic fields.] Compt. Rend. Acad. Sci. (Paris), Vol. 262, 1966, p. 2669-2672. Again, in effect the experimenters have healed a condition that represents a serious leukemia.

    Rorvik, David M. (1975) “Do the French Have a Cure for Cancer?” Esquire, July 1975, p. 110-11, 142-149. Summary of the Prioré Affair and electromagnetic curing of diseases by the Prioré machine – including terminal tumors and infectious diseases such as sleeping sickness – with some details of the working of the machine.

    Bearden Notes & References ~

    Bearden, T. E. (1997) Energetics of Free Energy Systems and Vacuum Engine Therapies. Tara Publishing, Internet node www.tarapublishing.com/books, July 1997 (the site is possibly now no longer online). This book summarizes the author’s work in two areas: (i) overunity electromagnetic circuits and systems, and (ii) the Prioré medical therapy and the technical mechanism (pumping cells and all their parts in the infolded EM domain to cause the cell to form anti-disease vacuum engines).

    Bearden, T. E. (1997) “Energetics Update and Summary,” Part I, Explore, 7(6), 1997, p. 60-67; Part II, Explore, 7(7), 1997, p. 53-56; Part III, Explore, 8(1), 1997, p. 53-56; Part IV, Explore, 8(3), 1997, p. 56-63. Summary to date (1997) of the author’s energy work in overunity EM systems, together with a summary to date of his work on the Prioré therapeutic methodology utilizing vacuum engines to cure cancer, dread infections, atheriosclerosis, and to restore suppressed immune systems.

    Bearden, T. E. (1997-2001) Collection of various draft research papers and write-ups. Strongly updates and significantly expands version of work in 1998 and prior. Pumping any mass with longitudinal EM waves produces time-reversal of the pumped mass, and the mechanism and results must be interpreted by a combination of extended nonlinear optics for time domain pumping and general relativity. The correspondent to the NLO input “signal wave” in this case is the spacetime internested curvatures (the spacetime engine, or vacuum engine) associated with the pumped mass and all its parts, including even the quarks in its nucleons. The output is an amplified specific vacuum anti-engine, that precisely reverses the mass (either living or inert) back over its previous changes of 3-spatial form with respect to the flow of time. This is the fundamental mechanism utilized by the body’s Regeneration and Recovery (R&R) system, within its limitations. The Prioré approach used a far more powerful application of the body’s method by which the R&R system is able to slowly reverse cellular damage back to a previous earlier healthy state. The author has also extended the method by inputting an additional vacuum engine, so that time-reversal of the mass can be “steered” into any related form desired, whether or not the mass ever previously existed in that 3-spatial state. Eventually, we will probably produce a book from these research draft papers.

    Bearden, T. E. (1995) “Vacuum Engines and Prioré’s Methodology: The True Science of Energy-Medicine. Parts I and II.” Explore!, 6(1), 1995, p. 66-76; 6(2), 1995, p. 50-62. Background and light technical coverage of Prioré’s work and methodology. For the educated layman.

    Bearden, T .E. (1993) “Mechanism for Long-Term Cumulative Biological Effects of EM Radiation,” presented to the 70th Annual Meeting of the Alabama Academy of Science, University of Alabama at Huntsville, March 25, 1993. Presents a new definition of cancer, and a long-term cumulative mechanism for cancer incorporating all contributing factors. Cancer is often a result of the body’s electrical master cellular control system sending an order (a vacuum engine) to the most affected cells (in a long condition of hypoxic stress) to dedifferentiate back toward anaerobic cells, from their dim ancestry on the primeval earth. Explains in depth how the Prioré method causes an amplified counterorder (an amplified vacuum anti-engine) to be issued, redifferentiating the cancerous cell back to a normal cell. Note added: This entire engine-antiengine area and functioning can be adequately modeled in Evans’ O(3) electrodynamics as a subset of Sachs’ unified field theory.

    Bearden, T. E. (1998) Letter to General (Retired) Walter Busbee, Assistant to the Secretary of Defense for Counterproliferation and Chemical/Biological Defense, Subject: “Saving the Lives of Mass BW Casualties from Terrorist BW Strikes on U.S. Population Centers,” April 2, 1998, 36 p. Explains that longitudinal EM wave pumping in the Prioré device was time-domain pumping. Viewed general relativistically, this temporal pumping produced a time-reversal of the entire cellular mass and all its components, from its diseased state back to a previous healthy state. Advances an extension to the method which allows the targeted “past” state to be deliberately determined as desired, whether or not the pumped mass ever possessed that physical state. Proposes a crash project to develop a portable Prioré-type treatment unit in 18 months, to be used in treatment of mass casualties after terrorist BW attacks on U.S. population centers. 36 p. Two color briefings and substantial background material were attached to the letter. The color briefing on weapons of mass destruction and treating the mass casualties, is now carried on http://www.cheniere.org .

    Bearden, T. E. (1998) Executive Summary, “Saving the Lives of Mass BW Casualties in Our Population Centers,” Mar. 31, 1998. 2 p


    Links

    http://prioremachine.tripod.com/
    www.bourbaki.de/A/A6.html
    http://www.royalrife.com/priore.pdf
    http://www.papimi.gr/bour02.htm
    http://66.102.7.104/search?q=cache:c1j0aFmTIXgJ:www.papimi.gr/bour02.htm++Priore&hl=en (Google cache)
    http://www.priore-cancer.com/index_uk.htm
    http://66.102.7.104/search?q=cache:v_DMb3T5nT8J:www.priore-cancer.com/index_uk.htm++Priore&hl=en  (Google cache)
    http://lucadeparis.free.fr/infosweb/priore.htm
    http://66.102.7.104/search?q=cache:SR1syd9_l0cJ:lucadeparis.free.fr/infosweb/priore.htm++Priore&hl=en (Google cache)


    Photos


     

  • 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


     

  • 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 Erideans and The Anunnaki

    The Erideans and The Anunnaki


    Who are they – and where do they originate? spacer


    As a starting point then, let us take a brief view of the origins and social structure of the Eridians to see where and what role they are playing out in this scenario.

    Remember, there is a highly complex historical background as to the present scenario that is unfolding, and therefore in some circumstances complete details may not be available. However, for the benefit of those who wish to comprehend what is transpiring and to take on board an understanding in preparation, we submit the following below.

    WHO ARE THE ERIDIANS?

    Initial contact seems to portray them as Reptoid Klingons for want of a better description, but without the physical fighting qualities of that class! They appear to follow the Reptoid pattern of having little logical brain and are controlled by spirit (Viking.org) It is apparent (?) that this is the first time they have encountered man in its present form, and thus do not comprehend the human race. (Whats new I hear you ask!).

    There is one common denominator between them and us, and that is the interest in an old enemy…. THE ANUNNAKI. They seem to be still looking for them. Perhaps this is their motive in orbiting our sun, to await the Anunnaki! If indeed this is the case, then we could witness to and even become drawn into a final conflict!

    WHERE DO THE ERIDEANS ORIGINATE

    The Erideans themselves are a completely telepathic race and seem to originate from the constellation of Eridanus. It is represented as… a very long, winding river that starts at the left foot of Orion in the north, sweeps south of Taurus, west to the edge of Cetus, then doubles back east to Caelum, and eventually ends far to the south, at the border with Hydrus Its difficult now to identify which river the constellation represents. Some writers claimed it was the Tigris or Euphrates, others the Nile

    The constellation is situated approximately 10.7 to 12+ light years to the NEAR groups, which include Eridanus Delta and Epsilon.

    Epsilon is very similar to our Earth and their SUN is in the SAME class. The DELTA planet is said to be a CARBONIFEROUS (Agricultural) Planet that possessed diamonds as ubiquitous as is Quartz. To them they are as decorative as are ROCKS on planet earth. It is inhabited by Reptoids that look fairly Human. Their sun, however is a variable STAR so they also employ COMPLETE Weather control, which enables them to live in Windowless STONE houses. Or possibly reinforced concrete as we know it.

    The Erideans are also referred to as CETIANS, or Tau Cetians, a sort of human race of Mediterranean or South American and of tan skinned appearance. These are said to be in alliance with the Pleiadians, who have formed a kind of Cetian alliance with others in a desire to establish a common defence against their reptilian nemesis.

    It is thought that the Erideans are very hypochondriac about making contact as the telepathic noise we create would upset them greatly. In addition our gravity is slightly too much for their comfort, and there is a risk of bacterial or virus contamination.

    By our standards, they may perhaps appear slightly reptilian, and therefore any contact would have to be controlled contact If they do wish to make contact, it will be at a distance without a physical landing. Due to their complete telepathic abilities, they may not appreciate our normal methods of communication, including radio and television etc.

    It is possible that these Eridean Plasma carriers then, are part of a fleet, which are involved in a galactic dispute beyond Jupiter. In summing up, therefore, it is conceivable that an alliance may be possible with this group, as they appear friendlier than the Anunnaki.

    There are in fact a number of diverse reptilian races distributed throughout a number of equally diverse galaxies and universes, some are good and some BAD! The Draconians (OKA the draqs) originate from the constellation of Draconis and almost entered our solar system, from the companion to HALE BOPPE comet in 1997. It is believed, however, they were prevented from so doing by the Galactic Federation. Otherwise it would have been a case of Jurassic Park where earth would have provided the best restaurant in the Galaxy.

    While from SIRIUS we have the red group, the Sirians, it is this group that is involved in the war beyond Jupiter. The Sirians once inhabited and ruled earth prior to 15,000 BCE (Before the Common Era, or BC) in Atlantis.

    Apparently, Sirius seems to be the epicentre of the ASHTAR or ASTARTE collective, where humanoids of various types, Sasquatch, Reptiloids, Greys, and Reptilian hybrid species seem to have collated together in the past. The Sirians have waged war previously with the Orion Empire or the Unholy Six reptilian star systems in the ORION open cluster. The ancient dispute involves just who will serve as the landlords of a sector of space containing 21 star systems including the most strategic star system, SQL and particularly planet Earth, Terra or Shan — which is a virtual cosmic oasis of water, mineral, plant, animal and genetic resources in incredible variety compared with most other worlds. This dispute between the Sirians and Orion reptiloids dates back to the ancient invasion of Orion by the Draconian EMPIRE, as a result of which many Nordic type humanoids escaped to Procyon, Sol, Sirius and elsewhere. This war in Sirius-B is gravitating towards the SoI System, in that the opposing agendas for this system is one of the major issues of dispute between the two [or three] warring factions sides (Evadamic- Draconian).
    However, as previously mentioned the Anunnaki are the race to be apprehensive of to say the least! Who are they? We on earth are said to be genetically and symbolically, part of an off-planet civilisation known as the Anunnaki. Thought to originate in the constellation of Lyra, these were the first creator gods who knew how to create matter, such as planets, stars, life forms for themselves, and eventually others.

    The Lyrans physical lifetimes lasted for approximately one thousand years. In time, however, as their life span decreased, they sought out a substance that would enable them to live longer. They discovered that gold not only increased their longevity, but also provided them with a superconductivity, which gave them the ability to be highly telepathic and experience their multidimensionality.

    Eventually, they spread out into the cosmos and created new civilisations, a few went to Vega, others the Pleiades, and others Sirius. However, their need for gold was paramount.

    The Anunnaki were said to be tall, and have been called the Nordics or Blondes, emanating a golden glow aura. Their symbol is THE WINGED DISC which not only represents their starship Nibiru, but also symbolic of the ability of the spirit to fly free while remembering its wise, divine source.

    These Anunnaki were later called the Elohim (gods) and Nephilim (those who descended).

    Upon completion of a number of genetic experiments, in which they created other races, they eventually produced the hybrid Homo sapiens, us. The souls of those who became human came to Earth by their own free will to experience physicality. Several other extraterrestrial civilisations contributed their own input into human DNA and created many races of humans, some of which have now left earth.

    Thus the Anunnaki could be said to be pattern-makers, the creators of archetypes and of the template for human life on Earth. One of the Anunnaki leaders was EnIiI (also known as Jehovah). Enki and EnI1I were half brothers through the same father, Anu, who was the king of this Anunnaki group.

    Enlil did not want human to be equal to them, while Enki was in favour of human freedom and equality. In order to ensure that humans would be able to benefit from their ancestry, Enki (the serpent of wisdom and healing) suggested those who came to be called Adam and Eve to eat from the Tree of Knowledge. This subterfuge enraged EnliI who, from that point onward, continued to punish humanity whenever they were close to coming to an answer of life itself, thus seeking to reclaim their rightful heritage. See GENESIS CONNECTION. Civilisations and religions were created by Enki and Enlil (and later their offspring). Enki and his lineage developed Egypt. But, these civilisations rarely had long periods of peace.

    It is thought that Enlil irradiated Sodom and Gomorrah off the face of the Earth and Atlantis sank due to the Anunnakis experiments with sound technology. The last great flood, approximately 13,000 years ago, became a legend when Enki went against the other Anunnaki and saved humans (the Noahs of Earth) when EnIiI wanted to destroy them.
    Mars also had a civilisation that was developed by the Anunnaki. Eventually and possibly after the Exodus, other Anunnaki left the earth, and their secrets of transforming gold into the powerful substance that allowed their longevity also vanished. In time, humans who remembered died or disappeared. The knowledge was lost, and yet, people kept trying to capture that special essence of gold in the form of statues mistakenly believing it was their key to immortality.

    Whether today the Anunnaki would be able to adapt to our planets environment is debatable. However, the main advantage of the Anunnaki, like the Erideans, their telepathic ability, may also be their downfall, their Achilles heel if you will. In a telepathic society there can be little crime, but also little FREE WILL. In general, we, as humans at least do have this choice of free will corruption or enlightenment? You choose!


     

  • Hearst Medical Papyrus

    Hearst Medical Papyrus


    Remedies for the belly


    pHearst 1
    (No headline)
    /////// make it into a tablet, [put] another on top, dip into honey.
    To be swallowed by the patient.


    pHearst 2
    (Ebers No.18, 22, 25, 32, 33)
    Remedy for evacuating the belly
    /////// SASA fruit 1 ro, mix with HsA, make into 7 pills, dip into honey.
    To be swallowed by the patient.


    pHearst 3
    (= Ebers No.32)
    Remedy [for evacuating the belly]
    A lump of salt, dip in honey.
    To be swallowed by the patient. To be taken with a finger full of honey afterwards [or wash down] with sweet beer.
    For 4 days.


    pHearst 26
    (Ebers 86, 97, 129)
    Remedy for curing the wxd in the belly
    Grains of SASA 4 ro, sam plant 4 ro, fruit of the Sn-tA plant 4 ro, sweet beer 20 ro, zrm liquid 5 ro.
    Take for 4 days.


    pHearst 48
    (= Ebers No.217)
    Remedy for expelling the disease of the pit of the stomach
    Flour of dates 8 ro, fruit of the DAr.t plant 1 ro, amA grains 5 ro, sweet beer 25 ro. Cook, filter.
    Take for 4 days. Divide into doses of 10 ro.


    pHearst 49
    (= Ebers No.218)
    Another remedy
    Milk 5 ro, honey 2 ro, water 10 ro. Cook, filter.
    Take for 4 days.


    pHearst 50
    (Ebers No.284f)
    Remedy to cause the stomach to accept bread
    Figs 4 ro, jns.t fruit 4 ro, xntj earth 1 ro, honey 1 ro, water 5 ro.
    As previously.


    pHearst 58
    (= Ebers No.7)
    Remedy to open the body (purging)
    Milk 25 ro, flour 8 ro, honey 8 ro, sweet beer 5 ro. Filter.
    Take for 4 days.


    Remedies for the anus


    pHearst 4
    Remedy to expel the rhn of the wxd in the anus.
    Fruit of the xt-ws.t tree.
    Bandage with it.


    pHearst 5
    ////////
    //////.
    Bandage with it, for as long as it smells badly. During 4 days.


    pHearst 6
    The same
    Fruit of the DAr.t plant, mix with honey, make into /////


    pHearst 7
    Remedy for the anus when it is ill
    Make hot poultices with (flat) plates, with sand or with HsAr of beer.


    pHearst 88
    Remedy for the kns body part (probably the perineum) when it is ill.
    Fruit of the doum palm 8 ro, gum 1 ro, water 5 ro. Expose to the dew over night.
    Take daily.


    pHearst 93
    (Ebers No.138, 140, 143, 160, 785)
    Remedy for cooling the anus
    Crushed waH grains 8 ro, wDaj.t of dates 8 ro, fresh bread 4 ro, fruit of the doum palm 8 ro, water 20 ro. Expose to the dew over night.
    Take for 4 days.


    Remedies for the teeth


    pHearst 8
    (Ebers 743)
    [Remedy for fastening a tooth] which is about to fall out
    Kernels of the doum palm 5 ro, sam plant 5 ro, gum 5 ro.
    Apply to the tooth.


    Remedies for the blood


    pHearst
    Treating the blood ////
    ////// 1/2 ro, gum 2 ro, flour 4 ro, jns.t seeds 12 1/2 ro, water 10 ro. Expose to the dew during the night.
    Move from side to side in the mouth. For 4 days.


    pHearst 69
    For treating the hb-n-tA in the blood
    Roasted wheat grains 2 1/2 ro, jHw grains 2 1/2 ro,goose lard 4 ro, water 20 ro. Expose to the dew over night, filter.
    Take 4 days.


    pHearst 129
    (Ebers No.724) Remedy for driving out “blood eating” from all limbs
    Crush HD plant with tallow.
    Apply.


    pHearst 130
    (Ebers No.725)
    The same
    AH bread, mix with natron and jnj.t of dates.
    Put on the places where there is blood.


    pHearst 143
    (= Ebers No.593)
    Remedy for driving out a “nest of blood”, which has not settled yet
    sam plant 4 ro, jSd fruit 2 ro, SASA grains 1/2 ro, fruit of the Sn plant 4 ro, goose fat 2 ro. Cook with abundant beer.
    Drink for 4 days.


    Remedies for unidentified diseases


    pHearst 10
    ////// on the first day
    Fruit of the DAr.t plant /////, beans 20 ro, ama flour. Grind, mix with the mstA of a Hdw vessel.
    Bandage with it. For 4 days.


    pHearst 11
    2nd remedy
    Mix fresh barley flour, cream, [with honey].
    [Bandage] with it. For 4 days.


    pHearst 12
    3rd remedy
    Fruit of the DAr.t plant 20 ro, ama of spelt ////, with HsA //// grind
    //// [until] he is well. For 4 days.


    pHearst 17
    (= Ebers No.72)
    To expel the tpA.t from the head
    Grains of barley, ground and roasted, 5 ro, kernels of the doum palm ground and roasted 5 ro, soft tallow 5 ro, mix.
    Apply to the head.
    At ///// of his head cause him to bend to the ground without giving a remedy against it. But after his head has been anointed with this remedy, it shall be smeared in with fish grease on the 2nd day, it shall be smeared in with hippo grease on the 3rd day, it shall be rubbed with the crumb (?) of spoilt wheat bread by applying it to his head every day.


    pHearst 19
    Remedy against whj
    Blood of ox, cook, eat.

    pHearst 20
    Remedy for soothing the HAj.t
    Put pig’s blood into wine. Drink immediately

    pHearst 22
    (= Ebers No.433)
    Remedy
    Incense 5 ro, xntj earth 5 ro, wdd of a goat 5 ro, mix.
    Bandage with it.

    pHearst 23
    (= Ebers No.434)
    Remedy
    qsn.tj plant 5 ro, incense 5 ro, grains from the HD plant 5 ro, stew to a salve.
    Bandage with it.

    pHearst 24
    (= Ebers No.437)
    To expel xnsj.t from the head
    Castor berries 5 ro, tallow [5 ro], oil 5 ro, mix.
    Rub in daily.

    pHearst 25
    Remedy for expelling Sna
    Make wheat into dough, wash, cook, expose to the dew over night. Filter it in the morning and add 4 ro of honey and strain it through cloth.
    Take during 4 days. I have witnessed that it helped me.


    pHearst 28
    (= Ebers No.632)
    Remedy for treating the left side
    Figs 8 ro, jSd fruit 4 ro, jwnSj fruit 4 ro, jns.t fruit 20 ro, gum 1 ro, xntj earth 1 ro, incense 1/2 ro, smtj 1/2 ro, cumin 1/2 ro, flour 1 ro, water 160 ro. Expose to dew during the night, filter.
    Take for 4 days.


    pHearst 34
    Expelling “the influences” from all limbs
    xt-ws.t 5 ro, afAj grains 5 ro, acacia seeds 5 ro, mix with goat tallow.
    Bandage with it.

    pHearst 37
    (= Ebers No.584)
    What is to be used against nhp in the limbs
    Cook pulverized nHAsawj with grease.
    Apply the nhp to all body parts of the male patient or female patient.

    pHearst 38
    Remedy against saS.t
    Milk of sycamore, flour of DAr.t fruit.
    Apply.

    pHearst 39
    (= Ebers No.537)
    Drive out ASj.t
    Fruit of the DAr.t plant, salt of the North, cook with urine.
    Apply.

    pHearst 40
    (= Ebers No.538)
    Another remedy
    Gum, natron, acacia seeds, pulverize.
    Bandage with it.

    pHearst 53
    (= Ebers No.4)
    Remedy for expelling disease from the body
    Mix THwj fruit with beer.
    Swallow.

    pHearst 55
    (= Ebers No.5)
    Remedy for the body when it is ill
    Cumin 1/2 ro, goose lard 4 ro, milk 20 ro.
    As above.

    pHearst 56
    (= Ebers No.6)
    The same
    Figs 4 ro, jSd fruit 4 ro, sweet beer 20 ro.
    As above.


    pHearst 71
    (= Ebers No.243)
    II. Remedy, prepared by Shu for Re himself
    Wheat meal 5 ro, salt of the North 5 ro, lard 5 ro, fruit of the SAw plant 5 ro, charcoal soot from the wall 5 ro, flour of the DAr.t fruit 5 ro, bean flour 5 ro, qsntj plant 5 ro, incense 5 ro, xntj earth 5 ro, HsA 5 ro. Mix.
    Bandage the parts which are ill with it.


    pHearst 72
    (= Ebers No.244)
    III. Remedy, prepared by Tefnut for Re himself
    Flour of amaa 5 ro, Snf.t grains 5 ro, lard 5 ro. Grind together.
    Bandage with it all parts which are ill. This will expel diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 73
    (= Ebers No.245)
    IV. Remedy, prepared by Geb for Re himself
    Flour of the DAr.t fruit 5 ro, flour of the THwj fruit 5 ro, flour of the fruit of the xt-ws.t tree 5 ro, finely pulverized with date wine yeast.
    Bandage with it all parts which are ill. It expels the diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 74
    (= Ebers No.246)
    V. Remedy, prepared by Nut for Re himself
    Wall tiles [5 ro], stem of the qAd.t plant 5 ro, pebbles from the beach 5 ro, natron 5 ro, salt 5 ro, fresh bread 5 ro, lard 5 ro, sfT fat 5 ro, honey 5 ro, Sns dough 5 ro. Cook together.
    Bandage with it all parts which are ill. It expels the diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 125
    (= Ebers No.563)
    Remedy for allaying the wSa pains in all limbs
    Tigernuts 5 ro, jrtj fruit 5 ro, natron 5 ro, salt of the North 5 ro, HsA of the awAj.t liquid 5 ro, Snf.t grains 5 ro, cumin 5 ro. Cook.
    Rub in.

    pHearst 126
    (Ebers No.564)
    The same
    Charcoal 5 ro, date wine 5 ro, salt of the North 5 ro, beer dregs 5 ro, incense 5 ro, myrrh 5 ro. Cook.
    Bandage with it.

    pHearst 131
    (Ebers No.302)
    Remedy for driving out dHr.t
    Fruit of the DAr.t plant, pulverize with honey.
    Take with sweet beer.


    pHearst 132
    (Ebers No.588)
    Remedy for opening things which have come into existence on their own
    Fruit of the tHwj plant, salt of the North, honey. Mix.
    Bandage with it.


    pHearst 133
    (Ebers No.569)
    Remove the liquid from a xsd in all body parts of a male or female patient
    Fruit of the Sn plant, kA.t-Sw grains. Pulverize finely.
    Bandage with it until all the liquid has left it. pHearst 134 Drive out diseases from all body parts of a male or female patient
    Napeca bread fruit with water

    pHearst 135
    [The same]
    Fruit of the Sn plant, honey, jSd fruit, gum, salt of the North, safflower.
    Bandage with it.

    pHearst 142
    (=Ebers 695)
    Drive out all things
    Dust (?) from a statue 5 ro, jbs grains 5 ro, SASA grains 5 ro, grease 5 ro, wax 5 ro. Cook, filter.
    Take for 4 days.

    pHearst 152
    (= Ebers 713)
    Remedy for dividing the body
    Donkey’s milk 25 ro, acacia seeds 2 ro, drnkn plant 2 ro, dwA-tA (?) plant 1 ro, qAA fruit of the arw tree 2 ro, honey 2 ro. Cook, filter.
    Take for 4 days.


    pHearst 159
    (= Ebers No.733)
    Drive away the Hmt-zA
    A scarab, cut off its head and wings, heat in lard.
    Apply. But if you wish to destroy it cook its head and wings, add it to the lard of apnn.t worms, heat it and have the patient drink it.


    pHearst 160
    (Ebers No.705, 707)
    Spell against the mSpn.t illness
    Run out, who enters, without coming out again,
    who attacks (?) me without laying its hands on me.
    Retreat from me, for I am Horus,
    distance yourself, for I am the son of Osiris,
    The magic of my mother protects my body
    so that nothing evil can enter my body
    and no mSpn.t into my flesh.
    Run out, run out, run out, run out, run out, run out, run out!
    To say over the jnnk plant. Cook, pulverize.
    Apply.

    pHearst 161
    jhr remedy
    Precipitation product of honey, dry myrrh, fruit of the SAw plant, with dregs of the pAwr beverage, pulverize.
    Rub in.

    pHearst 162
    The same
    Antimony, snn resin, triturate with fresh oil.
    As above.

    pHearst 163
    The same
    mnj.t of the SAms plant.
    Apply.


    pHearst 164
    The same
    Waste (?) of the coppersmith, tree oil, tallow, spd stone, ink, incense, DAjs plant.
    Bandage with it.


    pHearst 165
    The same
    Hippo lard, HD (?) stone.
    As above.


    pHearst 166
    The same
    Incense, fruit of the [?] plant, natron, sfT fat, minium.
    As above.

    pHearst 167
    To drive away the mSSw.t illness
    Xaq.t of snakes, cream, fruit from the tjSps tree.
    Rub in.

    pHearst 168
    Remedy for driving away the tmj.t
    Charcoal, Snf.t seeds, dregs from the aA.t liquid, flour of psn pastry, mandrake, spelt, the lower part of pdd.w, salt of the North. Cook.
    Bandage with it.

    pHearst 169
    The same
    jSd fruit of the castor oil plant, fruit of the nSA plant, dates, THwj fruit, fruit of the SAms plant, tA liquid of the washerman, honey.
    As above.


    pHearst 170
    Spell against the Tnt-amw disease
    Who is knowledgable like Re? Who knows the same? This god.
    Cover (? or perhaps heat) the body with coal, until the god is filled with them (?).
    As Seth fended off the sea,
    thus Seth will fend you off, you Tnt-amw.
    Do not enter, do not enter the body of NN, born of NN.
    This charm is spoken 4 times over fresh oil and loaves of “kesseb bread”.
    Drive them away with it and banish them with amulets of Stt-wt.


    pHearst 171
    Remedy for healing the jrwtn illness
    Finely pulverized mgA plant with wine.
    Make him drink it. Make a phlebotomy on his thigh.

    pHearst 172
    Another against sSpn Immerse mgA plant in water.
    Rub his nose with it.

    pHearst 206
    (= Ebers No.752)
    Remedy for nsj.t
    Snf.t seeds 20 ro, white sX.t fruit 4 ro, green sx.t fruit 4 ro, fruit of the wan tree 2 ro, sd of the xdj.t plant 2 ro. Mix.
    Drink.

    pHearst 207
    (= Ebers No.754)
    Another remedy
    Figs 5 ro, jSd fruit 4 ro, white lard 4 ro, sweet beer 25 ro, honey 1 ro, wnS fruit 2 ro, fruit of the wan tree 2 ro. Cook, filter.
    Take for 4 days.

    pHearst 208
    (Ebers No.756)
    Another remedy
    Donkey’s feces, finely powdered, with wine.
    Drink for one day.

    pHearst 209
    (= Ebers No.751)
    Another remedy
    Fennel, afA plant, DAjs plant, wD plant, beer. Mix by stirring.
    Drink.


    pHearst 210
    (= Ebers No.753)
    The same
    A lump of salt, cook with HsA.
    Swallow.


    pHearst 211
    Drive nsj.t from the body
    jHw grains, fruit of the DAr.t plant, fennel, sweet beer. Mix.
    Swallow.

    pHearst 245
    Remedy for …. of the wbn in all body parts
    Flour of …. [5 ro], ….. [5 ro], …. tree 5 ro, wax 5 ro, cow tallow 5 ro. Cook.
    [Bandage with it, then he will be well] immediately.

    pHearst 246
    Another remedy for …..
    Flour of DAr.t fruit 5 ro, natron 5 ro, date …. [5 ro], …..
    Bandage with it for 4 days.

    pHearst 247
    [Another remedy against] …..
    Water of ms.t 5 ro, SASA grains [5 ro], …. [5 ro].
    Bandage with it for 4 days.

    pHearst 248
    [Another remedy]
    ….. [5 ro], white gum (?) 5 ro, honey 5 ro.
    Bandage with it [for 4 days].

    pHearst 253
    ……. drive out the heat ………….
    ………………
    Bandage with it.

    pHearst 254
    Another [remedy]
    Heat…………
    Apply.

    pHearst 255
    ………….
    Salt of the North, ……….., acacia seeds, …………….. Mix, put ……… by the fire.
    Bandage [with it].

    pHearst 256
    …………
    …………….
    Rub it in.

    pHearst 257
    The same
    Fresh ax…… and a hair, soak [with] ……….. to this hair and give ………..

    pHearst 258
    Remedy ……….
    Fresh oil, sfT oil, [?], …….. lard.
    As above.


    pHearst 259
    The same
    sfT oil, myrrh, ……… , …Sn ……., ……….., fruit of the wan tree, cumin, salt, …………, …………., fennel, ………


    pHearst 260
    …….. wbn in all body parts
    …… , [honey], fresh oil, wax, sfT oil, flour of the DAr.t fruit, …………., loaves of bread crushed with refuse from the tjSps tree, 1 heron’s egg, …….. (?), incense.
    Apply to the wbn.


    Remedies for bones


    pHearst 13
    Setting a bone which is broken, in all limbs of a male or female patient.
    HsA of [awAj.t], ///// plants, fruit of the nSA plant, mix, sift with honey.
    Bandage with it.

    pHearst 14
    Joining /////
    ///// 5 ro, gum 5 ro, jSd fruit of the sycamore 5 ro, jSd fruit of the (Zizyphus) napeca 5 ro, jSd fruit from the jmA tree [5 ro], //////, add 3 fingers full of honey.
    Bandage with it. For 4 days.

    pHearst 15
    Remedy for broken ribs on the first day
    White cream /////, wrap in fine cloth of HAwtj.
    Bandage with it. For 4 days.

    pHearst 217
    (Ebers 636f.)
    Remedy for setting a broken bone on the first day
    Flour of the DAr.t plant 5 ro, flour of beans 5 ro, mstj water 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 218
    2nd remedy
    Flour of DAr.t fruit 5 ro, flour of aam 5 ro, HsA from the psn pastry 5 ro. Cook together.
    Bandage with it.

    pHearst 219
    3rd remedy
    Cow milk 5 ro, flour from green barley 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 220
    Another remedy
    Fruit of the SAw plant 5 ro, fruit of the twn plant 5 ro, honey 5 ro, HsA of the psn pastry 5 ro. Mix.
    Bandage for 4 days.

    pHearst 221
    Another remedy
    Potter’s material 5 ro, sycamore seeds 5 ro, napeca seeds 5 ro, seeds of the jmA tree 5 ro, acacia seeds 5 ro, honey, acacia gum [5 ro]. Mix.
    Bandage with it.

    pHearst 222
    Another remedy
    Honey 5 ro, sam plant 5 ro, fruit of the Sn plant 5 ro. Cook together.
    Bandage for 4 days.

    pHearst 223
    Another remedy
    Acacia seeds 5 ro, gum solution 5 ro, water 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 224
    Another remedy
    Gum solution 5 ro, goose lard 5 ro, wax 5 ro. Cook together.
    Bandage with it for 4 days.

    pHearst 225
    Another remedy
    pqr worm from the lard. Expose to the dew over night.
    Bandage with it.

    pHearst 226
    Remedy for cooling a bone after it has been set, in all limbs of the patient
    Flour of the DAr.t fruit 5 ro, oil tree seeds 5 ro, napeca seeds 5 ro, sycamore seeds 5 ro, doum palm kernels 5 ro, water 5 ro.
    Bandage with it.

    pHearst 227
    Another remedy
    Flesh from a living cow 5 ro, sskA grains from Upper Egypt (?) [5 ro], ibex tallow 5 ro, salt of the North 5 ro, sxp.t beverage 5 ro, lard 5 ro, wax 5 ro, greenstone 5 ro. Mix.
    Bandage for 4 days.

    pHearst 233
    (= Ebers No.636)
    [Another] remedy for cooling a bone after it has been set, in all body parts of the patient
    Natron of the field, Sb.t liquid, jnj.t of dates, honey.
    Bandage with it for 4 days.

    pHearst 234
    Another remedy
    Acacia seeds, willow seeds, sycamore seeds, doum palm kernels, gum solution.
    Bandage with it for 4 days.


    Driving out spirits, magical spells


    pHearst 16
    (= Ebers No. 182)
    Really expelling the spirit
    THwj fruit 5 ro, [safflower] fruit 5 ro, nuts from the arw tree 5 ro, the contents of the wDaj.t pod 5 ro, SASA fruit 5 ro, grind to a fine powder.
    To be taken by the patient with honey.

    pHearst 36
    (= Ebers No.165)
    Expelling magic from the body
    Mix the interior of a wDaj.t, incense, fruit of the Sn plant.
    To be eaten by the patient.

    pHearst 54
    (= Ebers No.165)
    Remedy to expel magic from the body
    Marrow of the Hmm plant 5 ro, wDaj.t of dates 5 ro, fruit of the Sn plant 5 ro, incense 5 ro.
    Eat, wash down with beer.

    pHearst 78
    (= Ebers No.1)
    Spell to accompany the applying of the remedy to any body parts which are ill
    I have left Heliopolis with the great ones of the sanctuary, lords of protection, rulers of eternity; they protect me. I have left Sais with the mother of the gods, and they have granted me their protection. I possess spells composed by the ruler of the universe, to dispel the influences of the god, the goddess, the male and the female spirit etc., which are in this head of mine, in this arm of mine, in these limbs of mine, in these body parts of mine, to punish the srxj, chief of those who introduce the illness and bjbj into these limbs of mine. For Re has said: “I protect him from his enemies! He is like Thoth. He has caused the writings to talk by composing a book in order to pass on knowledge to the learned ones and the physicians who gollow him in order to practise. He who is loved by his god is kept alive by him. I am one who is loved by his god, that is why he keeps me alive.
    To be spoken when applying the remedy to any ill body part. Really proven innumerable times.


    pHearst 212
    Spell for the measure when one takes it in order to measure a medicine
    This dbH (measure) in which I measure this remedy is the measure in which Horus has measured his eye, and it was [measured] correctly and life, well-being and happiness was found [again by it] . This remedy is being measured in this measure in order to drive away all diseases with it which are in this body


    pHearst 213
    Spell for barley
    This barley is the eye of Horus, measured and correct, which Isis has brought to her son Horus, in order to cause him to pass the stool in order to purge the badness which was in his body.

    pHearst 214
    Spell for the lard in every medicine
    Praise to you, Eye of Horus, you rnn.wtt (Renenutet) on top of the HD Htp, which gave Re radiance before the Ennead. The divine Isis came forth and praised [.. ?] before Gebeb and there she (Renenutet ?) did battle for her (Isis ?) etc. Save him from the shadow, the male and female ghost! For I am this [famous] Thoth, this [famous] physician of the Eye of Horus which has fought for his father Osiris before Neith, Mistress of Life and her ladies in waiting. We have (?) saved etc.


    pHearst 215
    Spell for the honey
    Come, honey, come to the passage of the locusts, the ship’s passage! Honey is healthy!-
    Tell the gods in whose hearts is fear: [Your ?] right horn against the right, the left one against the left against the nnj ghosts, against the xnj ghosts, so they may be destroyed etc.
    O you who belong to the heavens [face towards / more than] the stars!
    O you who belong to the earth, [face towards /more than] the gods,
    O you who belong ….. , [face towards] the cloud,
    O you who belong to the heavens [ face towards] the nnj ghosts and xmj.t ghosts so that they may be destroyed etc.
    Protection, behind me, protection, come, protection!

    pHearst 216
    Spell for the beer
    This Dsr.t beer is [Horus of Chemmis (?)], strained in P, mixed in Dp. You shall drink it …. while the sm priest attends with his utensils (?), statue, ….., kjs, jns.t, jbr-salve, sAp.t. Drink the beer which I have brought in order to dispel the influences of the god, the male and female ghosts which are in this body etc.


    ****pHearst 18
    (= Ebers No.49)
    Remedy to drive out strong haema[turia] [too]
    Fresh AH bread 4 ro, crushed waH grains 5 ro, lard 4 ro, honey 4 ro, pass through a sieve.
    Take for 4 days. One dose like the other.


    Remedies against bites


    pHearst 21
    (= Ebers 432)
    Remedy to be applied against a human bite
    Small fragments from a sherd of an anD vessel. jAq.t plant, crush, mix.
    Bandage with it.

    pHearst 239
    (= Ebers No.436)
    [Another] remedy against crocodile bites on [all] body parts of the patient.
    You shall bandage him with fresh meat on the first day.

    pHearst 240
    (= Ebers No.432)
    [Pot sherds] and jAq.t plant.
    Bandage with it for 4 days.

    pHearst 241
    [Another remedy against the bite] of a pig
    Bandage him with fresh meat [on the first day]

    pHearst 242
    Another remedy
    Fresh minium 5 ro, jbs grains 5 ro, …., tallow 5 ro, lard 5 ro. Cook.
    Bandage with it.

    pHearst 243
    [Another remedy against] the bite of a hippo
    Sycamore seeds, ….. [HsA ?] of sweet beer.
    Bandage with it for 4 days.

    pHearst 244
    [Another remedy against] the bite of a lion
    … fruit. Mix.
    Bandage for 4 days.


    Remedies for the arms, legs, fingers and toes


    pHearst 27
    Remedy for driving out the Hna of the legs
    Dried jH.w seeds 5 ro, wheat bread 8 ro, crushed waH seeds 5 ro, grease 4 ro, honey 4 ro, water 80 ro, grind, filter.
    Take for 4 days.

    pHearst 173
    Remedy for treating a finger or a toe
    Minium, a sherd from a new pot, pulverize finely with the excretion product of honey. Bandage the finger or toe with it. Afterwards, prepare a remedy for cooling for him: acacia seeds 8 ro, napeca seeds 8 ro, xntj earth 1 ro, Ssj.t of greenstone 1 ro, the inner part of wDaj.t 4 ro. Pulverize.
    Bandage with it.

    pHearst 174
    (Ebers No.617)
    If you find a finger [or] toe which is ill, while a liquid inside it moves to and fro, it has a bad smell which is caused by a worm, then say about it: “He is ill, I shall treat him.” Apply the remedy to him in order to kill the spd worm: sjA plant of the South 1 ro, sjA plant of the North 1 ro, sfT fat 4 ro. Pulverize.
    Bandage with it.

    pHearst 175
    (= Ebers No.620)
    Treating a toe when it is ill
    xntj earth, natron, [?] minium, Xnw of the [?], dSr grains, nxtjw plant. Mix.
    Bandage with it. But after you have applied this remedy, prepare a salve for him of fat, tallow, lard, honey, mix by stirring. Apply.

    pHearst 176
    Another remedy
    Tallow, incense, lard, honey.
    As above.

    pHearst 177
    (= Ebers No.618)
    Remedy for the nail of the toe
    Honey 5 ro, xntj earth 1/2 ro, SmSm.t plant (hemp) 1 ro, HD.t grains 1 ro, lettuce 1 ro. Pulverize.
    Bandage with it.

    pHearst 178
    (= Ebers No.619)
    Another remedy
    Honey 4 ro, xntj earth 1/2 ro, lard 1 ro.
    As above.

    pHearst 179
    (= Ebers No.622)
    Remedy for treating a toe nail which is about to fall off
    Treat it with natron, incense, lard, honey, xntj earth.
    Apply and prevent his bandage from squeezing.

    pHearst 180
    What is done for the toe
    Tallow, acacia seeds. Cook together.
    Apply.

    pHearst 181
    Remedy used for the finger
    Meal of the twn plant, cook with lard.
    Bandage with it.


    pHearst 182
    Remedy for driving out the blood from the toe
    agj.t from acacia trees. Pulverize finely.
    Bandage with it.

    pHearst 183
    Another remedy
    Cook a small globule of incense in tallow, make into a paste.
    Bandage with it.


    pHearst 184
    What is done against the tips (?) of the toes which are afflicted by open wounds
    Acacia seeds, fruit of the DAr.t plant, minium, salt of the North, HsA of the awAj.t liquid. Cook.
    Bandage with it.
    But afterwards apply: sfT fat, tallow, incense, seeds of bsbs (fennel), meal of the DAr.t fruit, wax. Mix.
    Bandage with it.

    pHearst 185
    Treating the nails of toe and finger
    Tallow of ibex, mandrake, burned copper (?), redwood, xntj earth, wax.
    Bandage with it.

    pHearst 186
    Another remedy
    Tallow, incense, xntj earth, honey.
    As above.

    pHearst 187
    Another remedy
    xntj earth, jnj.t seeds of flax, wtj.t of the sycamore, honey, lard.
    As above.

    pHearst 188
    Remedy for a toenail
    Honey 4 ro, SmSm.t plant 1 ro, xntj earth 1 ro, HD.t 1 ro, lettuce 1 ro.
    Bandage the toenail with it.

    pHearst 189
    (= Ebers 619)
    Another remedy
    xntj earth 1/2 ro, lard 1 ro.
    Bandage with it.

    pHearst 190
    Another remedy
    Minium 4 ro, honey 4 ro.
    As above.


    pHearst 191
    The same
    Fresh barley flour …., honey 2 ro, xntj earth 1 ro, fruit of the DAr.t plant 4 ro, incense 1/2 ro, acacia seeds 4 ro, napeca seeds 4 ro, myrrh 5 ro. Cook.
    Bandage with it.

    pHearst 192
    Another remedy
    Incense 4 ro, HD.t grains 1 ro, xntj earth 1 ro, lettuce 4 ro, honey 4 ro ….

    pHearst 193
    (= Ebers No.621)
    Treating the nails of the toe
    Minium, a sherd of a new pot, honey, lard.
    Bandage with it.

    pHearst 194
    Remedy for the finger and the toe. Refreshing the finger. What is used against a nail
    HD.t grains, jbr salve, gum, lard, bd.t resin, peas, acacia seeds.
    Apply.


    pHearst 195
    Treating the toe
    Cook hair of the qAA plant with lard.
    Bandage with it.

    pHearst 196
    Eradicate the fnT worm from the finger and the toe
    Minium, fruit of the DAr.t plant, hnj.t grains.
    Bandage the finger or toe with it.

    pHearst 197
    Remedy for the toe
    A apnn.t worm which has been cut up and the body of which has been rubbed with salt.
    Bandage the patient (?) with it.

    pHearst 198
    Another remedy
    sfT oil, amm (brain ?) of the pgg.t (frog ?).
    As above.

    pHearst 199
    Remedy for the str.t of the jwH (drying a moist spot ?) in the toenails
    Fruit of the THwj plant, fruit of the DAr.t plant, pulverize with honey.
    Bandage with it.


    pHearst 200
    Drive away the Sf.t (swelling ?) of the toe
    Fruit of the twn plant. Pulverize with honey.
    Bandage with it.

    pHearst 201
    Another remedy
    Fruit of the SAms plant, fruit of the THwj plant, fruit of the twn plant, fruit of the Sn plant. Pulverize, mix with honey.
    Bandage with it.

    pHearst 202
    Another remedy
    Fruit of the DAr.t plant, SASA seeds, minium, honey.
    As above.

    pHearst 203
    Another remedy
    Brain of catfish with honey.
    Bandage the toe with it.

    pHearst 204
    To drive out the swt from the finger
    sskA grains, psD grains, salt of the North, fruit form the xt-ws.t tree, honey.
    Bandage with it.

    pHearst 205
    (Ebers No.623f.)
    Remedy for preventing the tremor in the fingers
    Smear the fingers with lard.
    Bandage with watermelon.

    pHearst 252
    …….. the leg when it is ill.
    Blossoms of ….


    Remedies for the skin


    pHearst 30
    (= Ebers No.183)
    Expel wxd from the skin
    THwj fruit 2 ro, jSd fruit 4 ro, milk 2 1/2 ro, incense 1/2 ro, waH seeds 4 ro, figs 4 ro, Snf.t seeds 1/2 ro, sweet beer 5 ro, as before, make doses of 5 ro minus 1/30.

    pHearst 153
    (= Ebers No.714)
    Renewing the skin
    Honey, red natron, salt of the North. Pulverize together.
    Rub the limbs with it.

    pHearst 154
    (= Ebers 715)
    Making the skin more beautiful
    Alabaster powder, natron powder, salt of the North, honey. Stir together with this honey.
    Rub the skin with it.


    Remedies for body odour


    pHearst 31
    (= Ebers No.708)
    Dispel bad odour in summer
    Incense 5 ro, jbnw grains 5 ro, fruit of the Sn plant 5 ro, myrrh 5 ro. Compound with each other.
    Rub in.

    pHearst 32
    (= Ebers No.711)
    Dispel bad odour from the limbs
    Mix AH.t bread with incense by kneading, make into pills. Place one on the spot where one limb touches the other.
    For 4 days.

    pHearst 150
    (= Ebers 708)
    Drive the odour of sweat from the body of a person in summer
    Incense, lettuce, fruit of the n plant, myrrh. Mix.
    Rub the patient with it.

    pHearst 151
    Drive the odour of sweat from a male or female patient
    AH bread and incense, knead well, turn into pills.
    Put one on the spot where one limb connects to another. For 4 days.


    Remedies for driving out wxd, pain


    pHearst 29
    (= Ebers No.97)
    Remedy for expelling the wxd from the body.
    Figs 4 ro, jSd fruit 4 ro, Sn-tA plant 4 ro, grease 4 ro, sam plant 8 ro, fruit of the DAr.t plant 2 ro, fruit of the wan tree 8 ro, sweet beer 20 ro, boil, expose to the dew over night, filter, make doses of 2 1/2 ro.
    Take for 4 days.

    pHearst 33
    (= Ebers No.301)
    Expel pain from the limbs
    HsA of the Sbb liquid, grind fine, mix with HsA of the awAj.t liquid.
    Apply.

    pHearst 41
    (= Ebers No.584)
    Remedy for expelling wxd, the nhp are in any body part of the patient.
    Waste products of the Smj drink, cat’s feces, feces of greyhound, jSd fruit from the xt-ws.t tree.
    Bandage with it. This expels the Sf.t.

    pHearst 42
    (= Berlin No.162)
    Remedy for destroying the wxd in all body parts
    Greasy meat 10 ro, [(?)] of psD 7 1/2 ro, afA plant 5 ro, jnnk plant 2 ro, fruit from the wan tree 2 ro, incense 2 ro, Dsr.t beer 15 ro, sweet beer 25 ro. Cook, filter.
    Take for 4 days, divide into doses of 10 ro.

    pHearst 43
    The same
    Incense 1/2 ro, cumin 1/2 ro, fresh bread 4 ro, goose lard 2 ro, honey 2 ro, sweet beer 20 ro. Cook, filter.
    Take for 4 days.

    pHearst 44
    The same
    Dill 1 ro, date flour 4 ro, jwnSj plant 4 ro, wine 5 ro. Cook, filter.
    Take for 4 days.

    pHearst 45
    The same
    Cooked jHmAr.t 20 ro, juice of the DAr.t plant 20 ro, tallow 8 ro, honey 8 ro. Mix stirring, put in cloth, filter.
    Take for 4 days. Add the honey only shortly before stirring.

    pHearst 46
    Remedy for the destruction of wxd in any body part
    sSS of crushed barley 2 1/2 ro, [(?)] of psD-w 5 ro, Tjam plant 4 ro, Yellow Nutsedge 4 ro, fruit of the wan tree 2 ro, water 120 ro. Cook, expose to the dew during the night, filter.
    Take for 4 days.

    pHearst 47
    Remedy for the destruction of the wxd in the body
    Flour of dates 2 1/2 ro, acacia seeds 4 ro, waH grains 5 ro, goose lard 5 ro.
    As previously.

    pHearst 138
    Drive away the rq.t and remove the wxd from all body parts of the patient.
    Acacia fruit 20 ro, meal of cedar wood 8 ro.
    Bandage with it often.


    Remedies for ulcers


    pHearst 35
    (= Ebers No.294)
    Remedy for removing st.t ulcers from the nipples
    The weed called snwt.t, which grows on its belly like the qAd.t plant and grows blossoms like the srD plant, when its stalks are like those of the xt-HD plant, then it shall be brought and its roots shall be applied to the nipples. Then they (i.e. the ulcers) will disappear immediately.

    Remedies for the heart
    pHearst 51
    (berlin No.77,117, Ebers No.220, 230, 233)
    Remedy for treating the heart
    Black spelt 20 ro, water 160 ro. Cook, filter.
    Take for 4 days. Divide into doses of 30 ro.

    pHearst 52
    The same
    Fruit of the wan tree 2 ro, waH grains 5 ro, milk 4 ro, goose lard 2 ro, water 20 ro.
    Same as above.


    Remedies for the lungs


    pHearst 57
    Remedy for treating the lung, immediately effective
    xntj earth 1 ro, gum 1 ro, honey 4 ro, figs 4 ro, water 25 ro. Expose to the dew during the night.
    Take for 4 days.


    Remedies against the aAa illness


    pHearst 79
    (= Ebers No.221)
    To expel aAa from the the body and the heart
    SAms plant 2 ro, SASA grains 4 ro, xntj earth 1/2 ro, honey 2 (parts), mix.
    Eat before going to bed.

    pHearst 80
    Remedy to expel the aAa from the body and the heart
    Tigernut 4 ro, SASA grains 4 ro, fruit of the Sn plant 2 ro, green stone 1/2 ro, shw.t (?) 1 ro, psD 2 ro, honey 2 (parts), mix.
    Eat before going to sleep.

    pHearst 81
    (= Ebers No.222)
    Another remedy for expelling the aAa from the body or the heart
    Gum 1 ro, raisins 2 ro, SASA grains 4 ro, SAms plant 2 ro, honey 2 (parts), mix.
    Eat before going to sleep.

    pHearst 82
    (= Ebers No.224)
    Another remedy
    Castor plant leaves 4 ro, xs fruit of the sycamore 4 ro, fresh dates 4 ro, lotus blossoms 4 ro, fresh bread 4 ro, water 10 ro. Filter.
    Take immediately.

    pHearst 83
    (= Ebers No.225)
    Expel the aAa of the god or a spirit from the body of a male or female patient
    Acacia seeds 1 ro, seeds of the arw tree 1 ro, qAA fruit of the arw tree 1 ro, fruit of the DAr.t plant 4 ro, raisins 4 ro, salt of the North 1 ro, core of a wDaj.t 1 ro, THwj fruit 4 ro, antimony 1/2 ro, SASA grains 8 ro, SwtA plant 4 ro, honey 1 ro, HsA 25 ro. Cook, filter.
    Take for 4 days.

    pHearst 84
    (= Ebers No.226)
    Another remedy
    jns.t grains 4 ro, figs 4 ro, salt 1 ro, xntj earth 1 ro, honey 1 ro, water 10 ro, raisins 2 ro, waH grains 2 ro, bread fruit of the napeca 2 ro, lettuce 1 ro, SAw plant 2 ro. Expose to the dew over night.
    Take for 4 days.

    pHearst 85
    (= Berlin No.115; Ebers No.221f.)
    Another remedy
    1 AbD.w fish, its mouth filled with incense; cook.
    Eat before going to bed. What is to be said as a spell: “O male spirit, female spirit, hidden one concealed one, who is in this flesh of mine, in these limbs of mine, leave this flesh of mine, these limbs of mine! Behold, I have brought you excrement to eat! Beware, hidden one, beware, concealed one, flee!”

    pHearst 86
    Another remedy
    SAms plant 2 ro, fruit of the Sn plant 1 ro, tigernut 1 ro, SASA grains 1 ro, fruit of the SAw plant 1 ro, fruit of the xsj.t plant 1/2 ro, sam plant 1 ro, honey 4 ro, THwj fruit 1 ro, xntj earth 1/2 ro. Mix.
    Take before going to bed.

    pHearst 87
    (Ebers No.236-238)
    Another remedy
    Lettuce seed 4 ro, fruit of the SAw plant 1 ro, THwj fruit 1/2 ro, sweet beer 10 ro.
    Take before going to bed.


    Remedies for the urinary tract


    pHearst 59
    (= Ebers No.9)
    Remedy for letting urine flow
    Fruit of the wan tree 5 ro, honey 5 ro, sweet beer 5 ro. Filter.
    Take for 4 days.


    pHearst 60
    The same
    Fresh xrS 5 ro, sweet beer ….. Cook, filter.
    Swallow.


    pHearst 62
    (= Ebers No.271)
    Remedy which is immediately effective for treating the bladder and restoration of urine Hmw of castor plant 4 ro, dates which are still growing 4 ro, fruit of the Sn plant 1 ro, Sb.t drink 2 ro, xsj.t plant 1 ro, cucumber blossoms 1 ro, crushed waH seeds 8 ro, jaj.t liquid 25 ro. Expose to the dew during the night.
    Take for 4 days.


    pHearst 63
    (= Ebers No.277)
    Remedy to treat urine which is too frequent
    Gum 8 ro, wheat dough 8 ro, fresh bread 8 ro, xntj earth 1 ro, water 25 ro.
    As above.

    pHearst 64
    (= Ebers No.278)
    The same
    wAb of the qAd.t plant 8 ro, grapes 4 ro, honey 8 ro, fruit of the wan tree 1 ro, sweet beer 7 1/2 ro. Cook, filter.
    Take one day.

    pHearst 65
    (= Ebers No.280)
    The same
    Gum 4 ro, honey 1 ro, water 5 ro. Cook, filter.
    Take one day.

    pHearst 66
    (= Ebers No.279)
    The same
    jSd fruit 4 ro, wheat dough 4 ro, xntj earth 1 ro, gum 1 ro, water 10 ro.
    As above.

    pHearst 67
    To cause the urine to flow again
    Milk 8 ro, honey 8 ro, fruit of the wan tree 8 ro, qAd.t plant 4 ro, sweet beer 200 ro. Filter.
    Take 4 days.

    pHearst 68
    (= Ebers No.282)
    Remedy for diminishing the urine
    Desert safflower 160 ro, safflower of the north 4 ro, lettuce of the south 2 ro, fruit of the wan tree 2 ro, fresh bread 4 ro, lettuce of the north 2 ro, Spm.t 2 ro, wAm plant 2 ro, dwA.t plant 2 ro, water 2 ro. Expose to the dew at night, filter.
    Take 4 days.

    pHearst 70
    For expelling the hb-n-tA from the bladder
    Roasted wheat flour 5 ro, roasted barley flour 5 ro, nuts of the doum palm 5 ro, figs 5 ro, fruit of the wan tree 8 ro, fruit of the Sn plant 8 ro, incense 1/2 ro, cumin 1/2 ro goose lard 8 ro, honey 8 ro, waH seeds 8 ro, water 120 ro. Expose to the dew over night.
    Take 4 days. Divide into doses of 15 ro.


    Remedies against nausea


    pHearst 61
    (Berlin No.29f, Ebers No.305f)
    Remedy for driving away nausea
    Milk 25 ro, rkrk seeds 2 ro, sam plant 2 ro, incense 1/2 ro, xntj earth 2 ro, tallow 4 ro. Cook.
    Take for 4 days.


    Remedies against headaches


    pHearst 75
    (= Ebers No.247)
    VI. Remedy, prepared by Isis for Re himself to expel the aches in his head
    Fruit of the SAw plant 5 ro, fruit of the SAms plant 5 ro, fruit of the xsj.t plant 5 ro, fruit of the Snw plant 5 ro, sam plant 5 ro, honey 5 ro. Mix by stirring it with this honey.
    Bandage the head with it so that it will be well immediately. When I apply this remedy to him when he suffers any pain, headache in font and behind, rush of blood, the influences of the god, the goddess, the male and the female spirit, in the head, all evil and illness in the head and all body parts, then he will be well immediately. Tried and proven.


    pHearst 76
    (= Ebers No.248)
    Remedy to dispel the “influences” from the head [and (?)] the illness sk.t
    The core of the DAr.t plant 5 ro, xs fruit of the jmA tree 5 ro, natron 5 ro, SfSf.t grains 5 ro, bones of the aHA fish, cooked 5 ro, [the same] of the dSr fish, cooked, 5 ro, skull of the wHa fish, cooked, 5 ro, honey 5 ro, lettuce 5 ro.
    Rub in the head for 4 days.


    pHearst 77
    (= Ebers No.249)
    Another remedy
    Dill grains 5 ro, fruit of the xsj.t plant 5 ro, fruit of the SAw plant 5 ro, jnnk plant 5 ro, fruit of the xt-ws.t 5 ro, donkey’s tallow 5 ro.
    Rub the head with it for 4 days.


     

  • Welcome to Think AboutIt

    Welcome to Think AboutIt

    For almost 30 years Think AboutIt has been trying to help people learn to think for themselves.

    To learn that not everything you’re told is the truth.

    This site started when there was not a lot of alternative information out there, and finding it took many hours, days or months, sometimes years, to locate only the smallest little bits. 

    This was the time of just a few outspoken persons out there, and having this information could also mean trouble.

    Big Trouble!

    Think Aboutit was one of the first to speak about the Underground Bases, Aliens, Alternative Spirituality, UFOs and other weird things to Think About.

    We shared the Branton papers, works from William Cooper, Bill Hamilton, and many other Truth Walkers.

    We thank you and the many more who have helped change the web.

    Some of the info is from websites long gone. Some of it is outdated and dates prophesied have passed, but the thread is still there, it’s all about the thread.

    Throughout the years, this information has been used on many other sites and has been translated into many languages.

    Information shared by All – that’s the way it should be.

    We have broken the main site up to a few other sites, because of the size and the amount of traffic generated.

    • Think AboutIt REAL – UFO & Alien Sighting Summaries
    • Think AboutIt UFOs – UFO, Abduction & Government Projects
    • Think AboutIt Aliens – Alien Types Detailed Reports
    • – Cover-ups, Conspiracies, and History 
    • Subterranean Bases – Underground Bases
    •  – Is it Real or a Recording
    •  – Pollution
    •  – Cures, Drugs, Food and Health
    • – Spiritual Living in the Now

    Thank You and Peace

    Membership is always free

    We ask for your comments, and also your help. 

    We are looking for: Writers and submitters of the Truth

    Contact us for Speaking Engagements