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  • 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 associés à 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.”

     

  • Tales of the North American Indians, by Stith Thompson (1929)

    Tales of the North American Indians, by Stith Thompson (1929)

    Tales of the North American Indians, by Stith Thompson (1929).

    Preface, Table of Contents, Introduction 
    Chapter I: Mythological Stories
    Chapter II: Mythical Incidents 
    Chapter III: Trickster Tales 
    Chapter IV: Hero Tales 
    Chapter V: Journeys to the Other World 
    Chapter VI: Animal Wives and Husbands 
    Chapter VII: Miscellaneous Tales 
    Chapter VIII: Tales Borrowed From Europeans 
    Chapter IX: Bible Stories 

    Stith Thompson, a Distinguished Professor of English and Folklore at Indiana University, anthologized these Native American tales from the ethnographic literature. His chief contribution to the field was his ‘Motif-Index of Folk Literature’, which is a cross-cultural index of themes that occur in folktales.

    Reading through the traditional folk stories of Africa, Europe, and Native America, it becomes obvious that there are a broad set of motifs that are appear across geographic boundaries. Is this evidence of diffusion or something buried deeper in our cultural matrix that goes back to our common origins? This is still a mystery.

    Stories where virtue is rewarded, evil step-relations plot against the rightful heir, anthropomorphic animals play out very human dramas, and so on, soon blur together. There are also stories with violent, brutal, bawdy or transgressive sexual elements. Not all folklore is suitable for children!

    Westerners have been schooled by Shakespeare and TV sitcoms to expect that all stories will conclude in the final act with all of the loose ends tied up. This isn’t always the case in the dream-like landscape of the folktale.

    Some folklore stories seem to go nowhere, or end in a conclusion that seems unsatisfying, or have repetitive episodes that appear to be added just to fill out the story. In modern literature, a story must either be a tragedy or a comedy; most folklore has elements of both. Folklore often violates our modern expectations of how a story should be shaped, while keeping us riveted, wanting to hear more. In this way folklore is much closer to real life, where ‘stuff’ happens, at random and often without any apparent internal logic.

    Stith Thompson’s contribution was to attempt to make sense of this mass of material. This seminal book, which appears on the Internet for the first time at Sacred Texts, is his take on the Native American folklore corpus.

    -this page © jbh 4/2/2001.

    Note on the copyright status of this book.
    This text is believed to be in the public domain in the United States. The book was originally published in 1929, and was not renewed in a timely fashion (per the Catalog of Copyright Renewals). Hence it entered the public domain in 1957. This is reflected in the Midland paperback edition of 1966, which bears no copyright notice. The text was scanned from the Midland paperback edition.

    TALES OF THE NORTH AMERICAN INDIANS

    SELECTED AND ANNOTATED

    BY

    STITH THOMPSON

    Indiana University Press

    Bloomington

    [1929]

    Scanned at sacred-texts.com, 1998 and April 2001

    TO MY PARENTS
    JOHN WARDEN THOMPSON
    ELIZA McCLASKEY THOMPSON

    {p. vii}

    PREFACE

    DURING the past century the untiring labors of a score or two of field workers have gathered from the North American Indians by far the most extensive body of tales representative of any primitive people. These tales are available in government reports, folk-lore journals, and publications of learned societies. Unfortunately, the libraries in which more than a small portion of them can be examined are few, and even in the largest libraries the very wealth of material serves but to confuse the general reader who seeks without undue expenditure of time to acquaint himself with American Indian tales.

    To meet the obvious need presented by this situation, this collection has been prepared. The editor has sought to make available in the compass of a single volume typical examples of such of these tales as have gained any general currency. Some tales are common to the tribes of a single culture area, some to the whole East or the whole West, and some are known over practically the whole continent. Indeed, few tales worth telling are confined to a single tribe. The assiduous reader soon learns to recognize many recurrent patterns or types, which transcend geographical and linguistic boundaries, and which form the basis of most of the tales in the various collections. In recognition of the persistence of these types, the editor has endeavored to secure representative versions of each of the better-known tales then, by means of comparative notes, to show the extent of the distribution of each tale and each motif; and, finally, to present the material in such wise as to be obvious to the general reader.

    The unit of arrangement of the volume is thus the tale–not the tribe or the culture area. That each area has characteristics peculiar to itself the editor shows in the Introduction, but for the purpose of this volume the tale-type has been chosen as the most logical basis for classification. Only the first chapter, that on mythological tales, follows a geographical order. It is hoped that the geographical arrangement of the notes will give adequate recognition to the significance of tribe and culture area.

    {p. viii}

    In his choice of the texts of the tales the editor has striven to use a full, well-told example of each tale. With the following exceptions, he has given the texts as they appear in the original collections. (1) In stories about a single hero, the spelling of his name has been standardized. (2) Certain Indian names have been changed in spelling in order to be more easily pronounced by the general reader. Occasionally an Indian word has been omitted entirely when it did not add to the meaning of the story. (3) In several places irrelevant episodes have been omitted. These changes are always indicated.

    For valuable assistance in the preparation of the volume, the editor owes much to his graduate students of the past few years, especially for making his notes on various motifs fuller than they would otherwise be. To his wife he is grateful for much assistance in many indispensable parts of the undertaking. Particularly to his friend, Professor Archer Taylor of the University of Chicago, he desires at this time to give thanks for his encouragement and detailed advice at nearly every stage of the work.

    For courteous permission to reprint tales, acknowledgment is hereby made to the American Museum of Natural History, to the American Folk-Lore Society, to the Canadian Geological Survey, to Professor Franz Boas for the Jesup North Pacific Expedition Papers, to the Field Columbian Museum, to the University of California, to the Carnegie Institution, to G. P. Putnam’s Sons, and to Wellesley College.

    STITH THOMPSON

    BLOOMINGTON, INDIANA

    {p. ix}

    CONTENTS

    INTRODUCTION xv

    CHAPTER I

    MYTHOLOGICAL STORIES

    I. SEDNA, MISTRESS OF THE UNDERWORLD (Eskimo) 3

    II. SUN SISTER AND MOON BROTHER (Eskimo) 4

    III. GLOOSCAP (Micmac) 5

    IV. MANABOZHO 8

        A. MANABOZHO’S BIRTH (Menomini) 8

        B. MANABOZHO’S WOLF BROTHER (Menomini) 10

        C. MANABOZHO PLAYS LACROSSE (Menomini) 11

    V. THE WOMAN WHO FELL FROM THE SKY (Seneca) 14

    VI. THE BEGINNING OF NEWNESS (Zuñi) 17

    VII. RAVEN’S ADVENTURES 19

        A. RAVEN BECOMES VORACIOUS (Tsimshian) 19

        B. THE THEFT OF LIGHT (Tsimshian) 22

    VIII. THE CREATION (Maidu) 24

    IX. THE CREATION (Kato) 30

    CHAPTER II

    MYTHICAL INCIDENTS

    X. THE LIZARD-HAND (Yokuts) 38

    XI. DETERMINATION OF THE SEASONS (Tahltan) 38

    XII. MARRIAGE OF THE NORTH AND THE SOUTH (Cherokee) 39

    XIII. DETERMINATION OF NIGHT AND DAY (Iroquois) 39

    XIV. THE THEFT OF FIRE (Maidu) 40

    XV. THE SUN SNARER (Menomini) 42

    XVI. THE MAN WHO ACTED AS THE SUN (Bella Coola) 44

    XVII. THE MAN IN THE MOON (Lillooet) 45

    {p. x}

    XVIII. ORIGIN OF THE PLEIADES (Onondaga) 46

    XIX. THE BAG OF WINDS (Thompson) 47

    XX. THE BIRD WHOSE WINGS MADE THE WIND (Micmac) 48

    XXI. THE RELEASE OF THE WILD ANIMALS (Comanche) 49

    XXII. THE EMPOUNDED WATER (Malecite) 51

    XXIII. THE ORIGIN OF CORN (Abanaki) 51

    CHAPTER III

    TRICKSTER TALES

    XXIV. MANABOZHO’S ADVENTURES (Ojibwa and Menomini) 53

    XXV. THE TRICKSTER’S GREAT FALL AND HIS REVENGE (Menomini) 57

    XXVI. THE DECEIVED BLIND MEN (Menomini) 59

    XXVII. THE TRICKSTER’S RACE (Blackfoot) 61

    XXVIII. THE EYE-JUGGLER (Cheyenne) 63

    XXIX. THE SHARPENED LEG (Cheyenne) 64

    XXX. THE OFFENDED ROLLING STONE (Pawnee) 64

    XXXI. THE TRICKSTER KILLS THE CHILDREN (Arapaho) 66

    XXXII. WILDCAT GETS A NEW FACE (Uintah Ute) 68

    XXXIII. THE TRICKSTER BECOMES A DISH (Lillooet) 68

    XXXIV. COYOTE PROVES HIMSELF A CANNIBAL (Jicarilla Apache) 70

    XXXV. THE BUNGLING HOST (Thompson) 71

    XXXVI. COYOTE AND PORCUPINE (Nez Percé) 73

    XXXVII. BEAVER AND PORCUPINE (Tlingit) 75

    XXXVIII. THE BIG TURTLE’S WAR PARTY (Skidi Pawnee) 75

    CHAPTER IV

    HERO TALES

    XXXIX. THE SUN TESTS HIS SON-IN-LAW(Bella Coola) 78

    XL. THE JEALOUS UNCLE (Kodiak) 87

    XLI. BLUEJAY AND HIS COMPANIONS (Quinault) 93

    XLII. DUG-FROM-GROUND (Hupa) 97

    XLIII. THE ATTACK ON THE GIANT ELK(Jicarilla Apache) 101

    {p. xi}

    XLIV. LODGE-BOY AND THROWN-AWAY (Crow) 104

    XLV. BLOOD-CLOT-BOY (Blackfoot) 108

    XLVI. THE SON-IN-LAW TESTS (Timagami Ojibwa) 113

    XLVII. THE JEALOUS FATHER (Cree) 116

    XLVIII. DIRTY-BOY (Okanagon) 120

    XLIX. THE FALSE BRIDEGROOM (Gros Ventre) 124

    CHAPTER V

    JOURNEYS TO THE OTHER WORLD

    L. THE STAR HUSBAND–TYPE I: THE WISH TO MARRY A STAR (Timagami Ojibwa) 126

    LI. THE STAR HUSBAND–TYPE II: THE GIRL ENTICED TO THE SKY (Arapaho) 128

    LII. THE STRETCHING TREE (Chilcotin) 130

    LIII. THE ARROW CHAIN (Tlingit) 131

    LIV. MUDJIKIWIS (Plains Cree) 135

    LV. ORPHEUS (Cherokee) 148

    LVI. THE VISIT TO CHIEF ECHO (Tsimshian) 148

    CHAPTER VI

    ANIMAL WIVES AND HUSBANDS

    LVII. THE PIQUED BUFFALO-WIFE (Blackfoot) 150

    LVIII. BEAR-WOMAN AND DEER-WOMAN (Lassik) 153

    LIX. SPLINTER-FOOT-GIRL (Arapaho) 154

    LX. THE EAGLE AND WHALE HUSBANDS (Greenland Eskimo) 160

    LXI. THE FOX-WOMAN (Labrador Eskimo) 161

    LXII. THE WOMAN STOLEN By KILLER-WHALES (Tahltan) 162

    LXIII. THE ROLLING HEAD (Cheyenne) 163

    LXIV. THE BEAR-WOMAN (Blackfoot) 164

    LXV. THE DOG-HUSBAND (Quinault) 167

    LXVI. THE YOUTH WHO JOINED THE DEER (Thompson) 169

    {p. xii}

    CHAPTER VII

    MISCELLANEOUS TALES

    LXVII. THE DESERTED CHILDREN (Gros Ventre) 174

    LXVIII. THE PRINCESS WHO REJECTED HER COUSIN (Tsimshian) 178

    LXIX. THE FATAL SWING (Osage) 184

    LXX. THE SKIN-SHIFTING OLD WOMAN (Wichita) 186

    LXXI. THE CHILD AND THE CANNIBAL (Bella Coola) 190

    LXXII. THE CANNIBAL WHO WAS BURNED (Haida) 193

    LXXIII. THE CONQUERING GAMBLER (Chilcotin) 194

    LXXIV. THE DECEIVED BLIND MAN (Smith Sound Eskimo) 195

    LXXV. THE GIRL WHO MARRIED HER BROTHER (Shasta) 196

    LXXVI. THE SWAN-MAIDENS (Smith Sound Eskimo) 198

    LXXVII. THE DEATH OF PITCH (Tsimshian) 199

    CHAPTER VIII

    TALES BORROWED FROM EUROPEANS

    LXXVIII. THE SEVEN-HEADED DRAGON (Ojibwa) 201

    LXXIX. JOHN THE BEAR (Assiniboin) 205

    LXXX. THE ENCHANTED HORSE (Malecite) 208

    LXXXI. LITTLE POUCET (Thompson) 218

    LXXXII. THE WHITE CAT (Chilcotin) 222

    LXXXIII. CINDERELLA (Zuñi) 225

    LXXXIV. THE TRUE BRIDE (Thompson) 231

    LXXXV. THE MAGIC APPLES (Penobscot) 238

    LXXXVI. MAKING THE PRINCESS LAUGH (Micmac) 241

    LXXXVII. THE CLEVER NUMSKULL (Micmac) 248

    LXXXVIII. THE FOX AND THE WOLF (Menomini) 254

    LXXXIX. THE TAR-BABY (Cherokee) 258

    XC. THE TURTLE’S RELAY RACE (Arikara) 258

    XCI. THE PEACE FABLE (Wyandot) 259

    XCII. THE ANT AND THE GRASSHOPPER (Shuswap) 260

    {p. xiii}

    CHAPTER IX

    BIBLE STORIES

    XCIII. ADAM AND EVE (Thompson) 261

    XCIV. NOAH’S FLOOD (Thompson) 262

    XCV. THE TOWER OF BABEL (Choctaw) 263

    XCVI. CROSSING THE RED SEA (Cheyenne) 264

    NOTES

        ABBREVIATIONS USED IN NOTES AND BIBLIOGRAPHY 269

        COMPARATIVE NOTES 271

        LIST OF MOTIFS DISCUSSED IN THE NOTES 361

        SOURCES ARRANGED BY CULTURE AREAS AND TRIBES 368

        BIBLIOGRAPHY 371

        MAP OF TRIBES AND CULTURE AREAS

    {p. xiv}

    INTRODUCTION

    NEARLY three centuries have passed since the first American Indian tales were recorded by Europeans. The Jesuit Fathers in their Relations beginning with 1633 report tales current among the tribes with whom they had come into contact. From them we have at this early date rather good versions of the Iroquois creation myth (No. v of this collection), of “The Sun Snarer” (No. xv) and of “The Empounded Water” (No. xxii). These tales have the same form when collected in the twentieth century as they had in the early seventeenth.

    Though tales were reported sporadically during the next two centuries by travellers and explorers, it was not till the second quarter of the nineteenth century that any considerable body of this folk-lore became available. Through the labors of Henry Rowe Schoolcraft, the legends of the Ojibwa and their neighbors were reported at some length. Unfortunately, the scientific value of his work is marred by the manner in which he has reshaped the stories to suit his own literary taste. Several of his tales, indeed, are distorted almost beyond recognition. Nevertheless, he introduced to the civilized world a considerable body of Indian legend. Among these tales was the myth of Manabozho (No. iv), though he caused great confusion by adapting to his myth the name of the Iroquois hero, Hiawatha. Through the poem of Longfellow, the details of this myth have become a part of American literature. Another mythical tale known anew through the work of Schoolcraft was “The Sun Snarer” (No. xv), already mentioned as reported by the Jesuits. He also tells a number of trickster incidents (for example, Nos. xxiv, xxv, and xxvi). His work serves as a landmark in the history of the recording of American Indian tales.

    A result of Schoolcraft’s sentimentality has been the attitude of a large part of the general public toward Indian tradition. All sections of the country have acquired legends of “lovers’ leaps.” The courtship of Hiawatha and Minnehaha, the least “Indian” of any of the events in “Hiawatha,” has come for many readers to stand as the typical American Indian

    {p. xvi}

    tale. If a collection of authentic tales, like the present, can help correct so erroneous an impression, it will have been well worth preparing.

    Since Schoolcraft’s day collecting has continued. Most of it in the sixties, seventies, and eighties of the past century was done faithfully and well. Too little regard, indeed, was paid to the preservation of variants, or to reproducing carefully the style of the native narrator. But such embroidery as appears in the otherwise excellent volumes of Rink’s Eskimo or Rand’s Micmac tales seems to be in diction rather than in incident.

    Beginning about 1890, largely through the influence of Professor Franz Boas and others inspired by the desire to make their work of scientific value, collectors have been covering the entire continent in an increasingly efficient manner. A number of agencies have contributed to the very gratifying results thus attained. The Bureau of American Ethnology in its reports and bulletins, the University of Pennsylvania Museum, the American Museum of Natural History, the American Folk-Lore Society in its memoirs and in the Journal of American Folk-Lore have issued tales from every quarter of the continent. Several universities and societies have devoted themselves to the cultivation of particular areas. Thus the Field Museum has specialized in tales of the Pueblo and Plains tribes. the University of California has confined itself largely to the tribes of California; the Jesup North Pacific Expedition, to the tribes of the North Pacific Coast; Columbia University, to the North Pacific Coast and to Oregon; and the Canadian Geological Survey, to the Central and Eastern Woodland tribes. The American Ethnological Society has issued in text and close translation a series of studies covering the continent. These are of especial value to students of linguistics and of literary style. Aside from all these organized efforts, independent collectors such as Cushing for the Zuñi, Curtin for the Modoc, the Wintun, the Yana, and the Seneca, and Grinnell for the Blackfoot, the Cheyenne, and the Pawnee, have added to the store of available material. Some idea of the extent of recent collections and of the manner in which the whole territory north of Mexico has been covered will be gained by an examination of the list of sources on page 368. No other primitive people has such an extensive and accurate record of its myths, tales, and legends as the North American Indian.

    {p. xvii}

    After even a limited perusal of a few representative volumes of these tales the reader will begin to recognize certain general types of story that prevail in nearly all parts of the continent. Further reading but confirms the prevalence of these fundamental types.

    Prominent among these will be found mythological stories dealing with the world before it was in the present state. The primary purpose of such tales is to show the preparation for the present order of affairs. They often treat of demigods or culture heroes. They explain origins of animals, or tribes, or objects, or ceremonies, or the universe itself. The true creation myth, as Professor Boas points out, is almost wholly lacking, but origin myths of a sort are found over a large territory. The Zuñi myth (No. vi) and the California myths (Nos. viii and ix) are about as clear examples of the creation myth as are to be found. Stories of the “Glooscap” type (No. iii), in which the culture hero (in a world assumed as already existing) acts as an originator of various aspects of culture and is responsible for many changes in topography, are much more prevalent. In the Southwest and the Southeast, migration legends tell of the emergence of the tribe from lower worlds in mythological times.

    Aside from such rather well-developed mythological tales, there are a number of separate incidents or episodes that evidently belong to the same world of thought. The whole purpose of such tales is to explain by some happening in an earlier world the existence of some phenomenon in present-day life. Without the explanation the tale is pointless.

    Attempts at exact definition of “myth” as distinguished from “tale” seem futile. As Waterman has pointed out in his study of the explanatory element in North American mythology, it is quite certain that no satisfactory classification of tales can be made on the basis of whether some phenomenon is explained or not. By far the greater number of explanations he has studied are not organic: they are not necessary to the story, but are added as an ornament or for other reasons. The same explanations combine freely with a great number of different tales. Nor can more successful classification be made on the basis of ritualistic significance, or on that of personification. All these things appear and disappear–the tale remains as the only permanent element. In this volume, tales involving

    {p. xviii}

    an earlier world and primarily devoted to explaining present conditions have been classed as mythical. But no sharp line can be drawn. Certainly no real difference is found in published collections, whether the author calls his book “myths,” or “tales,” or “legends.”

    A second class of tale is that relating the deeds of a trickster. Sometimes the buffoon is a human being, but more often he is an animal endowed with human characteristics. Usually it is quite impossible to tell whether animal or person is in the mind of the narrator. The distinction is never very clear. In the most human of these tales , such as the Manabozho cycle (No. xxiv), the animal nature of the trickster seems always in the background of the narrative. Sometimes the trickster appears outside his proper cycle and confusion between the two natures is especially marked. Such is true, for example, in the version of the “Son-in-Law Tests” here given (No. xlvi).

    To the civilized reader, perhaps the most incongruous feature of the trickster tales is the frequent identification of the buffoon with the culture hero. Such identification is found over a large part of the continent. In one set of tales, for example, Manabozho is a beneficent being, bringing culture and light to his people (No. iv); in another (No. xxiv), he is the incarnation of greediness, lust, cruelty, and stupidity. As Professor Boas has shown, even the acts of benevolence of such trickster demigods are often mere accidental by-products of baser motives. Raven steals the sun that he may more easily satisfy his greed; incidentally, his people receive light. While it would be going too far to say that none of the trickster demigods is altruistic, one must always remember that most of the culture heroes are also tricksters and that even in their most dignified moments they are prone to show something of their dual nature.

    A third large division of American Indian tales concerns the life of human beings under conditions at least remotely resembling the present. To be sure, in all of these the marvelous occupies a large place. Transformation, magic, otherworld journeys, ogres, and beast marriages abound. But the characters are thought of as distinctly human. The general background is the tribal life and environment. The resemblance to the European tale in method and material is often striking. The characters and the setting are usually as vague as in a story

    {p. xix}

    from Grimm, the events as definitely established by convention. Motivation is usually weak, frequently quite absent. But to the average educated reader this type of tale is often more interesting than either the mythological story or the trickster cycle. We seem to have at least a partial expression of the life of the people from whom the tales come.

    A large group of these stories we may call “hero” tales, for they concern themselves with the exploits of a hero (or often of twin heroes). As will be seen from an examination of our fourth chapter, the tales usually relate attempts made to kill the hero and his successful escapes from death. He often deliberately seeks dangerous enemies and overcomes them. Frequently the hero is subjected to tests by his father-in-law–an incident bearing very interesting resemblances to the European Son-in-Law Test theme.

    From one area to another the hero differs in type. On the North Pacific Coast the heroes of even this kind of tale may be of the animal-human type (for example, No. xvi); in California and on the Plains his supernatural birth is stressed (Nos. xlii, xliv, xlv); the unpromising hero turned victor is common on the Plains (No. xlix), the Plateau (No. xlviii), and among the Iroquois. Twin heroes are frequent on the Plains and in the Southwest.

    On the North Pacific Coast the hero cycle merges with the next to be mentioned–tales of journeys to the other world. In these stories there is, from the point of view of the civilized reader, a confusion of worlds. Usually the “other world” is pictured as above; sometimes as below; sometimes as across a vast river or sea. The cosmological concepts of the particular tribe are always in the background of these tales, and a real understanding of what the narrator has in mind can often be gained only by a serious study of the religious ideas of the tribe. In spite, however, of tribal differences, such simple concepts as a star-world, a sky window, a rope to the sky, a rainbow-bridge to the upper world are to be found everywhere. For example, “The Star Husband” (Nos. l and li) is told over the entire width of the continent.

    In the discussion of the trickster cycle, mention has been made of the confusion between man and animal. This same confusion exists in the many stories of beast marriages. Animals carry off human girls or marry human husbands. They

    {p. xx}

    have offspring–sometimes human, sometimes animal, sometimes capable of becoming either at will. Sometimes the animal spouse is a transformed person. The tales regularly end with the transformation of the animal spouse to human form, or with an escape from the animal.

    All the classes of tales thus far discussed are sufficiently widespread to attract the attention of the casual reader. A number of stories of relatively wide distribution are much more difficult to classify. These have been grouped into a chapter to themselves (chapter VII).

    In the stories of certain tribes the recent influence of the Europeans is very apparent. The French in Canada, the Spanish in the Southwest, and the negroes in the Southeast have contributed many tales to the tribes in their respective territories. Usually the Indians recognize these definitely as borrowings. European phraseology, background, and ideas abound. Not fewer than fifty well-known European tales are current among the American Indians. Several good examples of such tales, as well as of Bible narratives, form chapters VIII and IX of this collection.

    As the discussion of types has several times implied, there is a difference in the tales of the American Indian as we pass from one culture area to another. The same themes may–usually do–appear, but there are differences, nevertheless. Certain kinds of tale or hero or setting may be favorites with one tribe and not with another. Explanatory stories may prevail here; hero myths there; trickster tales in a third tribe A few words will serve to characterize the various areas.

    The Eskimos are poor in explanatory myths and trickster tales. Insignificant animal stories and accounts of monsters and pursuits occupy a much larger proportion of their mythology than the selections here given would indicate. As a whole, their stories have a very low level of interest. (Nos. i, ii, xl, lx, lxi, lxxiv, lxxvi.)

    The tribes of the Mackenzie River district have little to distinguish their tales from those of their neighbors. As they approach the Eskimos to the north, the Coast tribes to the west, the Plains and Plateau tribes to the south, their stories show corresponding change.

    In contrast the Plateau area gives us collections of marked individuality. A wandering hero-trickster changes topography

    {p. xxi

    and gets into mischief. Journeys to the upper world, unpromising heroes and heroines, and animal marriages are frequent. These peoples have borrowed freely from the Europeans. Their trickster cycle contains both Plains and Pacific Coast elements. (Nos. xvii, xix, xxxiii, xxxv, xxxvi, xlviii, lxvi, lxxiii, lxxxi, lxxxii, xcii, xciii, xciv.)

    Tales of the North Pacific Coast are of a considerable variety. No more than the peoples already discussed do they possess a real creation myth. The trickster–Raven in the north, Mink, and Blue Jay farther south–is very active. Tales based on ritual or social rank are frequent. The sea is ever present, and in place of the animals of the Plateau, these tribes tell stories of whales and salmon. Tales involving the other world are prominent. (Nos. vii, xi, xvi, xxxvii, xxxix, xli, liii, lvi, lxii, lxv, lxviii, lxxi, lxxii, lxxvii.)

    The interest of the teller of tales in California seems to be two things only–the creation and the deeds of the trickster. A few other animal tales are present. One feels that, with the possible exception of the Eskimos, the range of interest is least among the California Indians of any tribes on the continent. (Nos. viii, ix, x, xiv, xlii, lviii.)

    In the Plains the range of interest is extraordinarily wide. Practically every class of tale current anywhere occurs here. If there are any favorite types they are the trickster and the hero tales. In certain parts of the area (for example, among the Caddoan tribes) the origin myth is important. (Nos. xxi, xxvii, xxviii, xxix, xxx, xxxi, xxxii, xxxviii, xliv, xlv, xlix, li, liv, lvii, lix, lxiii, lxiv, lxvii, lxix, lxx, lxxix, xc, xcvi.)

    In general spirit it is hard to distinguish between the tales of the Plains and those of the Central Woodland. The trickster cycle in almost all its parts is common to the two areas. The mythology of the Central Woodland tribes is nearly uniform, whereas the Plains tribes show great divergence. The Manabozho cycle prevails through most of this area. (Nos. iv, xxiv, xxv, xxvi, xlvi, xlvii, lxviii, lxxxviii.)

    The Northeast Woodland has been in such constant contact with Europeans that the native tales, except among such remote tribes as the Naskapi, have been almost crowded out. In the culture-hero cycle, myths explaining topography are prominent. Animal marriages and trickster tales are frequent.

    {p. xxii}

    The Glooscap cycle is notable as an account of a culture hero not combined (or certainly to a very small extent) with a trickster. (Nos. iii, xx, xxii, xxiii, lxxx, lxxxv, lxxxvi.)

    No other tribes show such thorough independence in their tales and detachment from other sections as do the Iroquois. Though their origin myth has much in common with that of the Central Woodland, the rest of their tales show little outside influence. The reader is impressed with a great monotony of motivation and treatment. Accounts of cruel uncles, wicked brothers, cannibalistic mothers, flying heads, and ravaging monsters are given but slight relief through an occasional trickster tale or a beautiful myth of otherworld journeying. (Nos. v, xiii, xviii, xci.)

    Animal tales and migration legends mark the collections from the Southeast. The animal cycle has become so greatly influenced by the “Uncle Remus” tales as to be at least as much negro, as Indian. (Nos. xii, lv, lxxix, xcv.)

    The tribes of the Southwest desert land have many interesting stories of the emergence of the tribe from lower worlds and its final establishment in its present habitat. Their hero tales are usually connected with their mythology. The trickster cycle of the Plains is also prevalent. Among some tribes (for example, the Navaho) there is a tendency to string many tales into a long and complicated myth. (Nos. vi, xxxiv, xliii, lxxxiii.)

    After due consideration is given to the differences in the various areas, however, these will not be found nearly so striking as the likenesses. Generally speaking, though proportion varies, the same classes of tales are found everywhere on the continent. The practised reader immediately recognizes a tale as characteristically American Indian, whether it comes from California or Labrador.

    In spite of the intrusion of stories from the whites during the past few centuries, the body of older American Indian tales is very clearly established. These tales have been here for a very long time–long enough for the incidents to travel over the entire continent. That they have some sort of relation to myths of the Old World seems in many cases most probable, but until the exact nature of parallels has been studied and a large number of them traced, speculation is perhaps unwise. Certain very clear instances of ancient migration of tales from Asia even

    {p. xxiii}

    now appear, but only very careful and detailed investigation will make any larger generalization safe.

    The American Indian tale offers ample material for much profitable study. The groping toward literary style, the attempt to narrate interestingly, the primitive conception of humor–such are only a few of the possibilities of their use for the student. To the general reader they hold out great attractions as a characteristic product of our native Americans. We may well be grateful to the faithful collectors who have gathered such a wealth of material for our profit and enjoyment.

    {p. 3}

    CHAPTER I

    MYTHOLOGICAL STORIES[1]

    I. SEDNA, MISTRESS OF THE UNDERWORLD[2]

    (Eskimo: Boas, Report of the Bureau of American Ethnology, vi, 583)

    Once upon a time there lived on a solitary shore an Inung with his daughter Sedna. His wife had been dead for some time and the two led a quiet life. Sedna grew up to be a handsome girl and the youths came from all around to sue for her hand, but none of them could touch her proud heart. Finally, at the breaking up of the ice in the spring a fulmar flew from over the ice and wooed Sedna with enticing song. “Come to me,” it said; “come into the land of the birds, where there is never hunger, where my tent is made of the most beautiful skins. You shall rest on soft bearskins. My fellows, the fulmars, shall bring you all your heart may desire; their feathers shall clothe you; your lamp shall always be filled with oil, your pot with meat.” Sedna could not long resist such wooing and they went together over the vast sea[3]. When at last they reached the country of the fulmar, after a long and hard journey, Sedna discovered that her spouse had shamefully deceived her. Her new home was not built of beautiful pelts, but was covered with wretched fishskins, full of holes, that gave free entrance to wind and snow. Instead of soft reindeer skins her bed was made of hard walrus hides and she had to live on miserable fish, which the birds brought her. Too soon she discovered that she had thrown away her opportunities when in her foolish pride she had rejected the Inuit youth. In her woe she sang: “Aja. O father, if you knew how wretched I am you would come to me and we would hurry away in your boat over the waters. The birds look unkindly upon me the stranger; cold winds roar about my bed; they give me but miserable food. O come and take me back home. Aja.”

    When a year had passed and the sea was again stirred by warmer winds, the father left his country to visit Sedna. His daughter greeted him joyfully and besought him to take her

    {p. 4}

    back home. The father, hearing of the outrages wrought upon his daughter, determined upon revenge. He killed the fulmar, took Sedna into his boat, and they quickly left the country which had brought so much sorrow to Sedna. When the other fulmars came home and found their companion dead and his wife gone, they all flew away in search of the fugitives. They were very sad over the death of their poor murdered comrade and continue to mourn and cry until this day.[4]

    Having flown a short distance they discerned the boat and stirred up a heavy storm. The sea rose in immense waves that threatened the pair with destruction. In this mortal peril the father determined to offer Sedna to the birds and flung her overboard. She clung to the edge of the boat with a death grip. The cruel father then took a knife and cut off the first joints of her fingers. Falling into the sea they were transformed into whales, the nails turning into whalebone. Sedna holding on to the boat more tightly, the second finger joints fell under the sharp knife and swam away as seals; when the father cut off the stumps of the fingers they became ground seals.

    Meantime the storm subsided, for the fulmars thought Sedna was drowned. The father then allowed her to come into the boat again. But from that time she cherished a deadly hatred against him and swore bitter revenge. After they got ashore, she called her dogs and let them gnaw off the feet and hands of her father while he was asleep. Upon this he cursed himself, his daughter, and the dogs which had maimed him; whereupon the earth opened and swallowed the hut, the father, the daughter, and the dogs. They have since lived in the land of Adlivun,[5] of which Sedna is the mistress.

    II. SUN SISTER AND MOON BROTHER[6]

    (ESKIMO: Boas, Report of the Bureau of American Ethnology, vi, 597)

    In olden times a brother and his sister lived in a large village in which there was a singing house, and every night the sister with her playfellows enjoyed themselves in this house. Once upon a time, when all the lamps in the singing house were extinguished, somebody came in and outraged her. She was unable to recognize him; but she blackened her hands with soot and when the same again happened besmeared the man’s back with it.[7] When the lamps were relighted she saw that the

    {p. 5}

    violator was her brother.[8] In great anger she sharpened a knife and cut off her breasts, which she offered to him, saying: “Since you seem to relish me, eat this.” Her brother fell into a passion and she fled from him, running about the room. She seized a piece of wood (with which the lamps are kept in order) which was burning brightly and rushed out of the house. The brother took another one, but in his pursuit he fell down and extinguished his light, which continued to glow only faintly. Gradually both were lifted up and continued their course in the sky, the sister being transformed into the sun, the brother into the moon.[9]Whenever the new moon first appears she sings:

    Aningaga tapika, takirn tapika qaumidjatedlirpoq; qaumatitaudle.
    Aningaga tapika, tikipoq tapika.    (My brother up there, the moon up there begins to shine; he will be bright.
    My brother up there, he is coming up there.)

     

    III. GLOOSCAP[10]

    (MICMAC: Rand, Legends of the Micmacs, p. 232, No. 35)

    The tradition respecting Glooscap is that he came to this country from the east,–far across the great sea; that he was a divine being, though in the form of a man. He was not far from any of the Indians (this is the identical rendering of the Indian words used by my friend Stephen in relating the sketches of his history here given). When Glooscap went away, he went toward the west.[11] There he is still tented; and two important personages are near him, who are called Kuhkw and Coolpujot,–of whom more anon.

    Glooscap was the friend and teacher of the Indians; all they knew of the arts he taught them.[12] He taught them the names of the constellations and stars; he taught them how to hunt and fish, and cure what they took; how to cultivate the ground, as far as they were trained in husbandry. When he first came, he brought a woman with him, whom he ever addressed as Grandmother,[13]–a very general epithet for an old woman. She was not his wife, nor did he ever have a wife. He was always sober, grave, and good; all that the Indians knew of what was wise and good he taught them.

    {p. 6}

    His canoe was a granite rock.[14] On one occasion he put to sea in this craft, and took a young woman with him as a passenger. She proved to be a bad girl; and this was manifested by the troubles that ensued. A storm arose, and the waves dashed wildly over the canoe; he accused her of being the cause, through her evil deeds, and so he determined to rid himself of her. For this purpose he stood in for the land, leaped ashore, but would not allow her to follow; putting his foot against the heavy craft, he pushed it off to sea again with the girl on it, telling her to become whatever she desired to be. She was transformed into a large, ferocious fish, called by the Indians keeganibe, said to have a huge dorsal fin,–like the sail of a boat, it is so large and high out of the water.

    The Indians sometimes visit Glooscap at his present residence, so says tradition; this is in a beautiful land in the west. He taught them when he was with them that there was such a place, and led them to look forward to a residence there, and to call it their beautiful home in the far west,–where, if good, they would go at death.

    The journey to that fair region far away is long, difficult, and dangerous; the way back is short and easy. Some years ago, seven stout-hearted young men attempted the journey, and succeeded. Before reaching the place, they had to pass over a mountain, the ascent of which was up a perpendicular bluff, and the descent on the other side was still more difficult, for the top hung far over the base. The fearful and unbelieving could not pass at all; but the good and confident could travel it with ease and safety, as though it were a level path.

    Having crossed the mountain, the road ran between the heads of two huge serpents, which lay just opposite each other; and they darted out their tongues, so as to destroy whomsoever they hit. But the good and the firm of heart could dart past between the strokes of their tongues, so as to evade them.[113b] One more difficulty remained; it was a wall, as of a thick, heavy cloud, that separated the present world from that beautiful region beyond. This cloudy wall rose and fell at intervals, and struck the ground with such force that whatever was caught under it would be crushed to atoms; but the good could dart under when it rose, and come out on the other side unscathed.[15]

    This our seven young heroes succeeded in doing. There they found three wigwams,–one for Glooscap, one for Coolpujot,

    {p. 7}

    and one for Kuhkw. These are all mighty personages, but Glooscap is supreme; the other two are subordinates. Coolpujot has no bones. He cannot move himself, but is rolled over each spring and fall by Glooscap’s order, being turned with handspikes; hence the name Coolpujot (rolled over by handspikes). In the autumn he is turned towards the west, in the spring towards the east; and this is a figure of speech, denoting the revolving seasons of the year,[16]–his mighty breath and looks, by which he can sweep down whole armies and work wonders on a grand scale, indicating the weather: frost, snow, ice, and sunshine. (Such was Stephen’s very satisfactory explanation.)

    Kuhkw means Earthquake; this mighty personage can pass along under the surface of the ground, making all things shake and tremble by his power.

    All these seven visitors had requests to proffer, and each received what he asked for;[17] though the gift did not always correspond with the spirit of the request, it oftentimes agreed with the letter. For instance, one of these seven visitors was wonderfully enamoured of a fine country, and expressed a desire to remain there, and to live long; whereupon, at Glooscap’s direction, Earthquake took him and stood him up, and he became a cedar-tree.[18] When the wind blew through its boughs, they were bent and broken with great fracas,–making a thunder-storm that rolled far and wide over the country, accompanied by strong winds, which scattered the cedar-boughs and seeds in all directions, producing all the cedar-groves that exist in New Brunswick, Nova Scotia, and elsewhere.

    The other men started, and reached home in a short time.

    One of them had asked for a medicine that would be effectual in curing disease. This he obtained; but, neglecting to follow implicitly the directions given, he lost it before he reached home. It was carefully wrapped up in a piece of paper, and he was charged not to undo the parcel until he reached home. His curiosity got the better of his judgment; he could not see what difference it could make if he just looked at his prize as he was going along. So he undid the parcel, and presto! the medicine slipped out on the ground, spread and slid in all directions, covering up the face of the earth, and vanishing from sight.[19]

    {p. 8}

    On another occasion several young men went to see Glooscap in his present abode. One of them went to obtain the power of winning the heart of some fair one, which all his unaided skill had failed hitherto to do; an hundred times he had tried to get a wife, but the girls all shunned him. Many of the party who started on this perilous expedition failed to overcome the difficulties that lay in their way, and turned back, baffled and defeated; but several of them succeeded. They were all hospitably entertained; all presented their requests, and were favorably heard. The man who sought power to captivate some female heart was the last to proffer his petition. Glooscap and his two subordinates conferred together in a whisper, and then Earthquake informed him that his ugly looks and still more ugly manners were the chief hindrances to his success; but they must try to help him. So he was handed a small parcel, and directed not to open it until he reached his own village; this he took, and they all set off for home together. The night before they arrived, he could restrain his curiosity no longer; he opened the parcel, the foolish fellow! Out flew young women by the scores and hundreds, covering the face of the earth, piling themselves in towering heaps, and burying the poor fellow, crushing him to the earth under the accumulating weight of their bodies. His comrades had cautioned him against disobeying the mandate, and had begged him not to undo the parcel; but he had not heeded the caution. They now heard him calling for help, but he called in vain, they could not help him; and his cries became fainter and fainter, and finally ceased altogether. Morning came at last. The young women had all vanished, and the fragments of their comrade were scattered over the ground; he had been killed and ground to atoms as the result of his unbridled curiosity and disobedience.

    IV. MANABOZHO[20]

    A. MANABOZHO’S BIRTH

    (MENOMINI: Skinner and Satterlee, Anthropological Papers of the American Museum of Natural History, xiii, 239)

    In the beginning, there was a lone old woman living on this island. Nobody knows where she came from, nor how she got here, but it is true that she dwelt in a wigwam with her only daughter. Wild potatoes were the only food of the two women.

    {p. 9}

    Every day the old woman took her wooden hoe and went out to gather them. She packed them home and dried them in the sun, for in those days, there was no such thing as fire in that part of the world.

    One day her daughter begged to go with her. “Mother, let me go and help you; between us we can dig more potatoes than you can alone.” “No, my daughter, you stay here,” said the old woman; “I don’t want you to go. Your place is at home caring for the lodge.” “Oh dear! I don’t like to stay here alone all day,” teased the girl; “it’s so lonely when you are gone! I’d much rather go with you. There is another old hoe here that I can use. Please let me go too.”

    At last, the old woman consented to her daughter’s pleading; the two armed themselves with their tools and set out. After a little journey they came to a damp ravine. “Here is the place where I always come to gather the potatoes,” cried the mother; “you can dig here too. But there is one thing that I must warn you about, when you are digging these potatoes; I want you to face the south. Be sure not to forget this. It was because I was afraid that you could not be trusted to remember that I never brought you here before.” “Oh, that’s all right, I won’t forget,” cried the girl. “Very well then, you stay right here and work; I am going to dig over there.”

    The girl set to work with a will, and enjoyed her task very much. “Oh how nice it is to dig potatoes!” she said, and kept up a running stream of conversation with her mother as she labored. As the time passed by, the daughter gradually forgot her promise and at last turned round and faced in the opposite direction as she dug. All at once there came a great rushing, roaring noise from the heavens and the wind swept down where she stood and whirled her round and round. “Oh, mother! Help! Come quick!” she screamed. Her mother dropped everything and rushed to her aid. “Grab me by the back and hold me down!” cried the girl in terror. The old lady seized her with one hand and steadied herself, meanwhile, by catching hold of some bushes. “Hold me as tightly as you can!” she gasped. “Now you see why I told you to stay at home! You are being properly punished for your disobedience.”

    Suddenly the wind stopped. The air was as calm as though nothing had ever happened. The two women hastily gathered up their potatoes and hurried home. After that the old woman

    {p. 10}

    worked alone. Everything went well for a while, and then, one day the daughter complained. “I feel very strange and different, mother; there seems to be something within me.” The old woman scrutinized the girl narrowly, but made no answer, for she knew that her daughter was pregnant.” At last, she was brought to bed and gave birth to three children. The first of these was Manabozho, the second was a little wolf, Muh’wäse, and the last was a sharp flint stone. When the unfortunate mother gave issue to the rock, it cut her and she died. The old woman mourned her daughter greatly. In a paroxysm of rage and grief, she threw away the flint stone, but Manabozho[*] and Muh’wäse she cherished and cared for until they grew to be children.

    B. MANABOZHO’S WOLF BROTHER

    (MENOMINI: Hoffman, Report of the Bureau of American Ethnology, xiv, 115)

    When Manabozho had accomplished the works for which Kishä’ Ma’nido[22] sent him down to the earth, he went far away and built his wigwam on the northeastern shore of a large lake, where he took up his abode. As he was alone, the good manidos concluded to give him for a companion his twin brother, whom they brought to life and called Naq’pote (which signifies an expert marksman). He was formed like a human being, but, being a manido, could assume the shape of a wolf, in which form he hunted for food. Manabozho was aware of the anger of the bad manidos who dwelt beneath the earth, and warned his brother, the Wolf, never to return home by crossing the lake, but always to go around along the shore. Once after the Wolf had been hunting all day long he found himself directly opposite his wigwam, and being tired, concluded to cross the lake. He had not gone halfway across when the ice broke, so the Wolf was seized by the bad manidos, and destroyed.[23]

    Manabozho at once knew what had befallen his brother, and in his distress mourned for four days. Every time that Manabozho sighed the earth trembled, which caused the hills and ridges to form over its surface. Then the shade of Moquaio, the Wolf, appeared before Manabozho, and knowing that his brother could not be restored Manabozho told him to follow the path of the setting sun and become the chief of the shades in

    [*. The hero’s name appears in many forms. In this collection it is standardized.]

    {p. 11}

    the Hereafter where all would meet.[24] Manabozho then secreted himself in a large rock near Mackinaw. Here his uncles, the people, for many years visited Manabozho, and always built a long lodge, the mitä’wiko’mik, where they sang; so when Manabozho did not wish to see them in his human form he appeared to them in the form of a little white rabbit, with trembling ears, just as he had first appeared to Nokomis.

    C. MANABOZHO PLAYS LACROSSE[25]

    (MENOMINI: Skinner and Satterlee, Anthropological Papers of the American Museum of Natural History, xiii, 255)

    Now it happened that the beings above challenged the beings below to a mighty game of lacrosse. The beings below were not slow to accept the gage and the goals were chosen, one at Detroit and the other at Chicago. The center of the field was at a spot called Ke’sosasit (“where the sun is marked,” [on the rocks]) near Sturgeon Bay on Lake Michigan. The above beings called their servants, the thunderers, the eagles, the geese, the ducks, the pigeons, and all the fowls of the air to play for them, and the great white underground bear called upon the fishes, the snakes, the otters, the deer, and all the beasts of the field to take the part of the powers below.

    When everything was arranged, and the two sides were preparing, Manabozho happened along that way. As he strolled by he heard someone passing at a distance and whooping at the top of his voice. Curious to see who it was, Manabozho hastened over to the spot whence the noise emanated. Here he found a funny little fellow, like a tiny Indian, no other, however, than Nakuti, the sunfish. “What on earth is the matter with you?” queried Manabozho. “Why haven’t you heard?” asked sunfish, astonished; “to-morrow there is going to be a ball game, and fishes and the beasts of the field will take the part of the powers below against the thunderers and all the fowls, who are championing the powers above.” “Oh ho!” said Manabozho, and the simple Nakuti departed, whooping with delight. “Well, well,” thought Manabozho, “I must see this famous game, even if I was not invited.”

    The chiefs of the underworld left their homes in the waters and climbed high up on a great mountain where they could look over the whole field, and having chosen this spot they returned.

    {p. 12}

    Manabozho soon found their tracks and followed them to the place of vantage which they had selected. He judged by its appearance that they had decided to stay there, so he concluded that he would not be far away when the game commenced. Early next morning, before daybreak, he went to the place, and, through his magic power he changed himself into a tall pine tree, burnt on one side.[26]

    At dawn, he heard a great hubbub and whooping. From everywhere he heard derisive voices calling “Hau! Hau! Hau!” and “Hoo! hoo! hoo!” to urge on the enemy. Then appeared the deer, the mink, the otter, and all the land beings and the fishes in human form. They arrived at their side of the field and took their places and all became silent for a time. Suddenly the sky grew dark, and the rush of many wings made a thunderous rumbling, above which rose whoops, screams, screeches, cackling, calling, hooting, all in one terrific babel. Then the thunderers swooped down, and the golden eagles, and the bald eagles, and the buzzards, hawks, owls, pigeons, geese, ducks, and all manner of birds, and took the opposite end of the field. Then silence dropped down once more , and the sides lined up, the weakest near the goals, the strongest in the center. Someone tossed the ball high in the air and a pell mell mêlée followed, with deafening howling and whoopings. Back and forth surged the players, now one side gaining, now the other. At last one party wrested the ball through the other’s ranks and sped it toward the Chicago goal. Down the field it went, and Manabozho strained his eyes to follow its course. It was nearly at the goal, the keepers were rushing to guard it and in the midst of the brandished clubs, legs, arms, and clouds of dust something notable was happening that Manabozho could not see. In his excitement he forgot where he was and changed back into a man.

    Once in human shape he came to himself, and looking about, noted that the onlookers had not discovered him. Fired by his lust for revenge he promptly took his bow, which he had kept with him all the time, strung it, and fired twice at each of the underground gods as they sat on their mountain. His arrows sped true, and the gods rushed for the water, falling all over themselves as they scurried down hill. The impact of their diving caused great waves to roll down the lake towards the Chicago goal. Some of the players saw them coming, rolling

    {p. 13}

    high over the tree tops. “Manabozho, Manabozho!” they cried in breathless fright.

    At once all the players on both sides rushed back to the center field to look. “What is the matter?” said everyone to everyone else. “Why it must have been Manabozho; he’s done this; nobody else would dare to attack the underground gods.” When the excited players reached the center of the field they found the culprit had vanished. “Let’s all look for Manabozho,” cried someone. “We will use the power of the water for our guide.” So the players all waded into the water, and the water rose up and went ahead of them. It knew very well where Manabozho had gone.

    In the meantime Manabozho was skipping away as fast as he could, for he was frightened at what the consequences of his rashness might be. All at once he happened to look back and saw the water flowing after him. He ran faster and faster, but still it came. He strained himself to his utmost speed and it gained on him. On, on, led the chase, further, and further away.

    “Oh dear! I believed that water will get me yet!” worried Manabozho. As he scampered he saw a high mountain, on the top of which grew a lofty pine. “I guess I’ll go there and ask for help,” thought Manabozho. So up the mountain side he raced, with the water swiftly rising behind him. “Hee’ee! Nasee’! Oh my dear little brother,” gasped Manabozho to the pine tree, won’t you help me? Save me from the water! I am talking to you, pine tree.” “How can I help you?” asked the pine deliberately. “You can let me climb on you, and every time I reach your top, you can grow another length,” cried Manabozho anxiously, for the water was coming on.

    “But I haven’t so much power as all that; I can only grow four lengths.” Oh, that will do anyway, I’ll take that!” screamed Manabozho in terror, jumping into the branches just a few inches ahead of the water. With all his might and main Manabozho climbed, but the water wet his feet as it rose, rose, rose. He reached the top. “Oh, little brother, stretch yourself,” he begged. The pine tree shot up one length, and Manabozho climbed faster than ever, but still the water followed. “Oh, little brother, stretch yourself,” he entreated. Up shot the pine tree, and up climbed Manabozho, but the water followed inexorably. When he reached the top, the tree

    {p. 14}

    shot up again, but still the water rose. “Stretch yourself, only once more, little brother, give me just one more length,” prayed Manabozho, “maybe it will save me; if it doesn’t, why I’ll be drowned.” Up shot the pine tree for the fourth and last time. Manabozho climbed to the top, and the water followed. There it stopped. Manabozho clung to the tree with all his might, frightened half to death, but it rose no more.

    V. THE WOMAN WHO FELL FROM THE SKY[27]

    (SENECA: Curtin and Hewitt, Report of the Bureau of American Ethnology, xxxii, 460, No. 98)

    A long time ago human beings lived high up in what is now called heaven. They had a great and illustrious chief.

    It so happened that this chief’s daughter was taken very ill with a strange affection. All the people were very anxious as to the outcome of her illness. Every known remedy was tried in an attempt to cure her, but none had any effect.

    Near the lodge of this chief stood a great tree, which every year bore corn used for food. One of the friends of the chief had a dream, in which he was advised to tell the chief that in order to cure his daughter he must lay her beside this tree, and that he must have the tree dug up. This advice was carried out to the letter. While the people were at work and the young woman lay there, a young man came along. He was very angry and said: “It is not at all right to destroy this tree. Its fruit is all that we have to live on.” With this remark he gave the young woman who lay there ill a shove with his foot, causing her to fall into the hole that had been dug.

    Now, that hole opened into this world,[28] which was then all water,[29] on which floated waterfowl of many kinds. There was no land at that time. It came to pass that as these waterfowl saw this young woman falling they shouted, “Let us receive her,” whereupon they, at least some of them, joined their bodies together, and the young woman fell on this platform of bodies. When these were wearied they asked, “Who will volunteer to care for this woman?” The great Turtle then took her, and when he got tired of holding her, he in turn asked who would take his place. At last the question arose as to what they should do to provide her with a permanent resting place in this world. Finally it was decided to prepare the earth, on which

    {p. 15}

    she would live in the future. To do this it was determined that soil from the bottom of the primal sea should be brought up and placed on the broad, firm carapace of the Turtle, where it would increase in size to such an extent that it would accommodate all the creatures that should be produced thereafter. After much discussion the toad was finally persuaded to dive to the bottom of the waters in search of soil. Bravely making the attempt, he succeeded in bringing up soil from the depths of the sea.[30] This was carefully spread over the carapace of the Turtle,[31] and at once both began to grow in size and depth.

    After the young woman recovered from the illness from which she suffered when she was cast down from the upper world, she built herself a shelter, in which she lived quite contentedly. In the course of time she brought forth a girl baby, who grew rapidly in size and intelligence.

    When the daughter had grown to young womanhood, the mother and she were accustomed to go out to dig wild potatoes. Her mother had said to her that in doing this she must face the West at all times. Before long the young daughter gave signs that she was about to become a mother. Her mother reproved her, saying that she had violated the injunction not to face the east, as her condition showed that she had faced the wrong way while digging potatoes. It is said that the breath of the West Wind had entered her person, causing conceptions When the days of her delivery were at hand, she overheard twins within her body in a hot debate as to which should be born first and as to the proper place of exit, one declaring that he was going to emerge through the armpit of his mother, the other saying that he would emerge in the natural way.[33] The first one born, who was of a reddish color, was called Othagwenda; that is, Flint. The other, who was light in color, was called Djuskaha; that is, the Little Sprout.

    The grandmother of the twins liked Djuskaha and hated the other; so they cast Othagwenda into a hollow tree some distance from the lodge.[34]

    The boy that remained in the lodge grew very rapidly, and soon was able to make himself bows and arrows and to go out to hunt in the vicinity. Finally, for several days he returned home without his bow and arrows. At last he was asked why he had to have a new bow and arrows every morning. He replied

    {p. 16}

    that there was a young boy in a hollow tree in the neighborhood who used them. The grandmother inquired where the tree stood, and he told her; whereupon then they went there and brought the other boy home again.

    When the boys had grown to man’s estate, they decided that it was necessary for them to increase the size of their island, so they agreed to start out together, afterward separating to create forests and lakes and other things. They parted as agreed, Othagwenda going westward and Djuskaha eastward. In the course of time, on returning, they met in their shelter or lodge at night, then agreeing to go the next day to see what each had made. First they went west to see what Othagwenda had made. It was found that he had made the country all rocks and full of ledges, and also a mosquito which was very large. Djuskaha asked the mosquito to run, in order that he might see ‘whether the insect could fight. The mosquito ran, and sticking his bill through a sapling, thereby made it fall, at which Djuskaha said, “That will not be right, for you would kill the people who are about to come.” So, seizing him, he rubbed him down in his hands, causing him to become very small. then he blew on the mosquito, whereupon he flew away. He also modified some of the other animals which his brother had made. After returning to their lodge, they agreed to go the next day to see what Djuskaha had fashioned. On visiting the east the next day, they found that Djuskaha had made a large number of animals which were so fat that they could hardly move; that he had made the sugar-maple trees to drop syrup; that he had made the sycamore tree to bear fine fruit; that the rivers were so formed that half the water flowed upstream and the other half downstream. Then the reddish colored brother, Othagwenda, was greatly displeased with what his brother had made, saying that the people who were about to come would live too easily and be too happy. So he shook violently the various animals–the bears, deer, and turkeys–causing them to become small at once, a characteristic which attached itself to their descendants. He also caused the sugar maple to drop sweetened water only, and the fruit of the sycamore to become small and useless; and lastly he caused the water of the rivers to flow in only one direction, because the original plan would make it too easy for the human beings who were about to come to navigate the streams.

    {p. 17}

    The inspection of each other’s work resulted in a deadly disagreement between the brothers,[35] who finally came to grips and blows, and Othagwenda was killed in the fierce struggle.

    VI. THE BEGINNING OF NEWNESS[36]

    (Zuni: Cushing, Report of the Bureau of American Ethnology, xiii, 379)

    Before the beginning of the new-making, Awonawilona (the Maker and Container of All, the All-father Father), solely had being. There was nothing else whatsoever throughout the great space of the ages save everywhere black darkness in it, and everywhere void desolation.

    In the beginning of the new-made, Awonawilona conceived within himself and thought outward in space, whereby mists of increase, steams potent of growth, were evolved and uplifted. Thus, by means of his innate knowledge, the All-container made himself in person and form of the Sun whom we hold to be our father and who thus came to exist and appear. With his appearance came the brightening of the spaces with light, and with the brightening of the spaces the great mist-clouds were thickened together and fell, whereby was evolved water in water; yea, and the world-holding sea.

    With his substance of flesh outdrawn from the surface of his person, the Sun-father formed the seed-stuff of twain worlds, impregnating therewith the great waters, and lo! in the heat of his light these waters of the sea grew green and scums rose upon them, waxing wide and weighty until, behold! they became Awitelin Tsita, the “Four-fold Containing Mother-earth,” and Apoyan Tä’chu, the “All-covering Father-sky.”[37]

    From the lying together of these twain upon the great world-waters, so vitalizing, terrestrial life was conceived; whence began all beings of earth, men and the creatures, in the Fourfold womb of the World.

    Thereupon the Earth-mother repulsed the Sky-father, growing big and sinking deep into the embrace of the waters below, thus separating from the Sky-father in the embrace of the waters above. As a woman forebodes evil for her first-born ere born, even so did the Earth-mother forebode, long withholding from birth her myriad progeny and meantime seeking counsel with the Sky-father. “How,” said they to one another, “shall our children when brought forth, know one place from another, even by the white light of the Sun-father?”

    {p. 18}

    Now like all the surpassing beings the Earth-mother and the Sky-father were changeable, even as smoke in the wind; transmutable at thought, manifesting themselves in any form at will, like as dancers may by mask-making.

    Thus, as a man and woman, spake they, one to the other. “Behold!” said the Earth-mother as a great terraced bowl appeared at hand and within it water, “this is as upon me the homes of my tiny children shall be. On the rim of each world-country they wander in, terraced mountains shall stand, making in one region many, whereby country shall be known from country, and within each, place from place. Behold, again!” said she as she spat on the water and rapidly smote and stirred it with her fingers. Foam formed, gathering about the terraced rim, mounting higher and higher. “Yea,” said she, “and from my bosom they shall draw nourishment, for in such as this shall they find the substance of life whence we were ourselves sustained, for see!” Then with her warm breath she blew across the terraces; white flecks of the foam broke away, and, floating over above the water, were shattered by the cold breath of the Sky-father attending, and forthwith shed downward abundantly fine mist and spray! “Even so, shall white clouds float up from the great waters at the borders of the world, and clustering about the mountain terraces of the horizons be borne aloft and abroad by the breaths of the surpassing of soul-beings, and of the children, and shall hardened and broken be by thy cold, shedding downward, in rain-spray, the water of life, even into the hollow places of my lap! For therein chiefly shall nestle our children mankind and creature-kind, for warmth in thy coldness.”

    Lo! even the trees on high mountains near the clouds and the Sky-father crouch low toward the Earth-mother for warmth and protection! Warm is the Earth-mother, cold the Sky-father, even as woman is the warm, man the cold being!

    “Even so!” said the Sky-father; “Yet not alone shalt thou helpful be unto our children, for behold!” and he spread his hand abroad with the palm downward and into all the wrinkles and crevices thereof he set the semblance of shining yellow corn-grains; in the dark of the early world-dawn they gleamed like sparks of fire, and moved as his hand was moved over the bowl, shining up from and also moving in the depths of the water therein. “See!” said he, pointing to the seven grains

    {p. 19}

    clasped by his thumb and four fingers, “by such shall our children be guided; for behold, when the Sun-father is not nigh, and thy terraces are as the dark itself (being all hidden therein), then shall our children be guided by lights–like to these lights of all the six regions turning round the midmost one–as in and around the midmost place, where these our children shall abide, lie all the other regions of space! Yea! and even as these grains gleam up from the water, so shall seed-grains like to them, yet numberless, spring up from thy bosom when touched by my waters, to nourish our children.” Thus and in other ways many devised they for their offspring.

    VII. RAVEN’S ADVENTURES[38]

    A. RAVEN BECOMES VORACIOUS[39]

    (TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 58)

    At one time the whole world was covered with darkness. At the southern point of Queen Charlotte Islands there was a town in which the animals lived. Its name was Kungalas. A chief and his wife were living there, and with them a boy, their only child, who was loved very much by his parents. Therefore his father tried to keep him out of danger. He built for his son a bed above his own, in the rear of his large house. He washed him regularly, and the boy grew up to be a youth.

    When he was quite large the youth became ill, and, being very sick, it was not long before he died. Therefore the hearts of his parents were very sad. They cried on account of their beloved child. The chief invited his tribe, and all the (animal) people went to the chief’s house and entered. Then the chief ordered the child’s body to be laid out; and he said, “Take out his intestines.” His attendants laid out the body of the chief’s child, took out the intestines, burned them at the rear of the chief’s house, and placed the body on the bed which his father had built for his son. The chief and the chieftainess wailed every morning under the corpse of their dead son, and his tribe cried with them. They did so every day after the young man’s death.

    One morning before daylight came, the chieftainess went again to wail. She arose, and looked up to where her son was lying. There she saw a youth, bright as fire, lying where the body of their son had been. Therefore she called her husband,

    {p. 20}

    and said to him, “Our beloved child has come back to life.” Therefore the chief arose and went to the foot of the ladder which reached to the place where the body had been. He went up to his son, and said, “Is it you, my beloved son? Is it you?” Then the shining youth said, “Yes, it is I.” Then suddenly gladness touched the hearts of the parents.

    The tribe entered again to console their chief and their chieftainess. When the people entered, they were much surprised to see the shining youth there. He spoke to them. “Heaven was much annoyed by your constant wailing,[41] so He sent me down to comfort your minds.” The great tribe of the chief were very glad because the prince lived again among them. His parents loved him more than ever.

    The shining youth ate very little. He staid there a long time, and he did not eat at all; he only chewed a little fat, but he did not eat any. The chief had two great slaves–a miserable man and his wife. The great slaves were called Mouth At Each End. Every morning they brought all kinds of food into the house. One day, when they came in from where they had been, they brought a large cut of whale meat. They threw it on the fire and ate it. They did this every time they came back from hunting. Then the chieftainess tried to give food to her son who had come back to life, but he declined it and lived without food. The chieftainess was very anxious to give her son something to eat. She was afraid that her son would die again. On the following day the shining youth took a walk to refresh himself. As soon as he had gone out, the chief went up the ladder to where he thought his son had his bed. Behold, there was the corpse of his own son! Nevertheless he loved his new child.

    One day the chief and chieftainess went out to visit the tribe, and the two great slaves entered, carrying a large piece of whale meat. They threw the whale fat into the fire and ate of it. Then the shining youth came toward them and questioned the two great slaves, asking them, “What makes you so hungry?” The two great slaves replied, “We are hungry because we have eaten scabs from our shin bones.” Therefore the shining youth said to them, “Do you like what you eat?” Then the slave-man said, “Yes, my dear!” Therefore the prince replied, “I will also try the scabs you speak about.” Then the slave-woman said, “No, my dear! Don’t desire to be as we

    {p. 21}

    are.” The prince repeated, “I will just taste it and spit it out again.” The male slave cut off a small piece of whale meat and put in a small scab. Then the female slave scolded her husband for what he was doing. “O bad man! what have you been doing to the poor prince?” The shining prince took up the piece of meat with the scab in it, put it into his mouth, tasted it, and spit it out again. Then he went back to his bed. When the chief and the chieftainess came back from their visit, the prince said to his mother, “Mother, I am very hungry.” The chieftainess said at once, “Oh, dear, is it true, is it true?” She ordered her slaves to feed her beloved son with rich food. The slaves prepared rich food, and the youth ate it all. Again he was very hungry and ate everything, and the slaves gave him more to eat than before.

    He did so for several days, and soon all the provisions in his father’s house were at an end. Then the prince went to every house of his father’s people and ate the provisions that were in the houses. This was because he had tasted the scabs of Mouth At Each End. Now the provisions were all used up. The chief knew that the provisions of his tribe were almost exhausted. Therefore the treat chief felt sad and ashamed on account of what his son had done, for he had devoured almost all the provisions of his tribe.

    Therefore the chief invited all the people in, and said, “I will send my child away before he eats all our provisions and we lack food.” Then all the people agreed to what the chief had said. As soon as they had all agreed, the chief called his son. He told him to sit down in the rear of the house. As soon as he had sat down there, the chief spoke to his son, and said, “My dear son, I shall send you away inland to the other side of the ocean.” He gave his son a small round stone and a raven blanket and a dried sea-lion bladder filled with all kinds of berries. The chief said to his son, “When you fly across the ocean and feel weary, drop this round stone on the sea, and you shall find rest on it; and when you reach the mainland, scatter the various kinds of fruit all over the land; and also scatter the salmon roe in all the rivers and brooks, and also the trout roe; so that you may not lack food as long as you live in this world.” Then he started. His father named him Giant.

    {p. 22}

    B. THE THEFT OF LIGHT[42]

    (TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 60)

    Giant flew inland (toward the east). He went on for a long time, and finally he was very tired, so he dropped down on the sea the little round stone which his father had given to him. It became a large rock way out at sea. Giant rested on it and refreshed himself, and took off the raven skin.

    At that time there was always darkness. There was no daylight then. Again Giant put on the raven skin[132] and flew toward the east. Now, Giant reached the mainland and arrived at the mouth of Skeena River. There he stopped and scattered the salmon roe and trout roe. He said while he was scattering them, “Let every river and creek have all kinds of fish!” Then he took the dried sea-lion bladder and scattered the fruits all over the land, saying, “Let every mountain, hill, valley, plain, the whole land, be full of fruits!”

    The whole world was still covered with darkness. When the sky was clear, the people would have a little light from the stars; and when clouds were in the sky, it was very dark all over the land. The people were distressed by this. Then Giant thought that it would be hard for him[43] to obtain his food if it were always dark. He remembered that there was light in heaven, whence he had come. Then he made up his mind to bring down the light to our world. On the following day Giant put on his raven skin, which his father the chief had given to him, and flew upward. Finally he found the hole in the sky,[28] and he flew through it. Giant reached the inside of the sky. He took off the raven skin and put it down near the hole of the sky. He went on, and came to a spring near the house of the chief of heaven. There he sat down and waited.

    Then the chief’s daughter came out, carrying a small bucket in which she was about to fetch water. She went down to the big spring in front of her father’s house. When Giant saw her coming along, he transformed himself into the leaf of a cedar and floated on the water. The chief’s daughter dipped it up in her bucket and drank it. Then she returned to her father’s house and entered.

    After a short time she was with child, and not long after she gave birth to a boy.[44] Then the chief and the chieftainess were very glad. They washed the boy regularly. He began to grow

    {p. 23}

    up. Now he was beginning to creep about. They washed him often, and the chief smoothed and cleaned the floor of the house. Now the child was strong and crept about every day. He began to cry, “Hama, hama!” He was crying all the time, and the great chief was troubled, and called in some of his slaves to carry about the boy. The slaves did so, but he would not sleep for several nights. He kept on crying, “Hama, hama!” Therefore the chief invited all his wise men, and said to them that he did not know what the boy wanted and why he was crying. He wanted the box that was hanging in the chief’s house.

    This box, in which the daylight was kept,[45] was hanging in one corner of the house. Its name was Maa. Giant had known it before he descended to our world. The child cried for it. The chief was annoyed, and the wise men listened to what the chief told them. When the wise men heard the child crying aloud, they did not know what he was saying. He was crying all the time, “Hama, hama, hama!”

    One of the wise men, who understood him, said to the chief, “He is crying for the maa.” Therefore the chief ordered it to be taken down. The man put it down. They put it down near the fire, and the boy sat down near it and ceased crying. He stopped crying, for he was glad. Then he rolled the ma about inside the house. He did so for four days. Sometimes he would carry it to the door. Now the great chief did not think of it. He had quite forgotten it. Then the boy really took up the ma, put it on his shoulders, and ran out with it. While he was running, some one said, “Giant is running away with the maa!” He ran away, and the hosts of heaven pursued him. They shouted that Giant was running away with the ma. He came to the hole of the sky, put on the skin of the raven, and flew down, carrying the maa. Then the hosts of heaven returned to their houses, and he flew down with it to our world.

    At that time the world was still dark. He arrived farther up the river, and went down river. Giant had come down near the mouth of Nass River. He went to the mouth of Nass River. It was always dark, and he carried the ma about with him. He went on, and went up the river in the dark. A little farther up he heard the noise of the people, who were catching olachen in bag nets in their canoes. There was much noise out on the river, because they were working hard. Giant, who was sitting

    {p. 24}

    on the shore, said, “Throw ashore one of the things that you are catching, my dear people!” After a while, Giant said again, “Throw ashore one of the things you are catching!” Then those on the water scolded him. “Where did you come from, great liar, whom they call Txä’msem?”[*] The (animal) people knew that it was Giant. Therefore they made fun of him. Then Giant said again, “Throw ashore one of the things that you are catching, or I shall break the maa!” and all those who were on the water answered, “Where did you get what you are talking about, you liar?” Giant said once more, “Throw ashore one of the things that you are catching, my dear people, or I shall break the maa for you!” One person replied, scolding him.

    Giant had repeated his request four times, but those on the water refused what he had asked for. Therefore Giant broke the ma. It broke, and it was daylight. The north wind began to blow hard; and all the fisherman, the Frogs, were driven away by the north wind. All the Frogs who had made fun of Giant were driven away down river until they arrived at one of the large mountainous islands. Here the Frogs tried to climb up the rock; but they stuck to the rock, being frozen by the north wind, and became stone. They are still on the rock.[46] The fishing frogs named him Txä’msem, and all the world had the daylight.

    VIII. THE CREATION[47]

    (MAIDU: Dixon, Bulletin of the American Museum of Natural History, xvii, 39, No. 1)

    In the beginning there was no sun, no moon, no stars. All was dark, and everywhere there was only water.[29] A raft came floating on the water. It came from the north, and in it were two persons,–Turtle and Father-of-the-Secret-Society. The stream flowed very rapidly. Then from the sky a rope of feathers,[48] was let down, and down it came Earth-Initiate. When he reached the end of the rope, he tied it to the bow of the raft, and stepped in. His face was covered and was never seen, but his body shone like the sun. He sat down, and for a long time said nothing.

    [*. Pronunciation approximately represented in English by “Chemsem.”]

    {p. 25}

    At last Turtle said, “Where do you come from?” and earth Initiate answered, “I come from above.” Then Turtle said, “Brother, can you not make for me some good dry land so that I may sometimes come up out of the water?” Then he asked another time, “Are there going to be any people in the world?” Earth-Initiate thought awhile, then said, “Yes.” Turtle asked, “How long before you are going to make people?” Earth-Initiate replied, “I don’t know. You want to have some dry land: well, how am I going to get any earth to make it of?”

    Turtle answered, “If you will tie a rock about my left arm, I’ll dive for some.”[30] Earth-Initiate did as Turtle asked, and then, reaching around, took the end of a rope from somewhere, and tied it to Turtle. When Earth-Initiate came to the raft, there was no rope there: he just reached out and found one. Turtle said, “If the rope is not long enough, I’ll jerk it once, and you must haul me up; if it is long enough, I’ll give two jerks, and then you must pull me up quickly, as I shall have all the earth that I can carry.” Just as Turtle went over the side of the boat, Father-of-the-Secret-Society began to shout loudly.

    Turtle was gone a long time. He was gone six years; and when he came up, he was covered with green slime, he had been down so long. When he reached the top of the water, the only earth he had was a very little under his nails: the rest had all washed away. Earth-Initiate took with his right hand a stone knife from under his left armpit, and carefully scraped the earth out from under Turtle’s nails. He put the earth in the palm of his hand, and rolled it about till it was round; it was as large as a small pebble. He laid it on the stern of the raft. By and by he went to look at it: it had not grown at all. The third time that he went to look at it, it had grown so that it could be spanned by the arms. The fourth time he looked, it was as big as the world, the raft was aground, and all around were mountains as far as he could see. The raft came ashore at Ta’doikö, and the place can be seen to-day.

    When the raft had come to land, Turtle said, “I can’t stay in the dark all the time. Can’t you make a light, so that I can see?” Earth-Initiate replied, “Let us get out of the raft, and then we will see what we can do.” So all three got out. Then Earth-Initiate said, “Look that way, to the east! I am going to tell my sister to come up.” Then it began to grow light, and

    {p. 26}

    day began to break; then Father-of-the-Secret-Society began to shout loudly, and the sun came up. Turtle said, “Which way is the sun going to travel?” Earth-Initiate answered, “I’ll tell her to go this way, and go down there.” After the sun went down, Father-of-the-Secret-Society began to cry and shout again, and it grew very dark. Earth-Initiate said, “I’ll tell my brother to come up.” Then the moon rose. Then Earth-Initiate asked Turtle and Father-of-the-Secret-Society, “How do you like it?” and they both answered, “It is very good.” Then Turtle asked, “Is that all you are going to do for us?” and Earth-Initiate answered, “No, I am going to do more yet.” Then he called the stars each by its name, and they came out. When this was done, Turtle asked, “Now what shall we do?” Earth-Initiate replied, “Wait, and I’ll show you.” Then he made a tree grow at Ta’doikö,–the tree called Hu’kiimtsa; and Earth-Initiate and Turtle and Father-of-the-Secret-Society sat in its shade for two days. The tree was very large, and had twelve different kinds of acorns growing on it.

    After they had sat for two days under the tree, they all went off to see the world that Earth-Initiate had made. They started at sunrise, and were back by sunset. Earth-Initiate traveled so fast that all they could see was a ball of fire flashing about under the ground and the water. While they were gone, Coyote and his dog Rattlesnake came up out of the ground. It is said that Coyote could see Earth-Initiate’s face. When Earth-Initiate and the others came back, they found Coyote at Ta’doikö. All five of them then built huts for themselves, and lived there at Ta’doikö, but no one could go inside of Earth-Initiate’s house. Soon after the travelers came back, Earth-Initiate called the birds from the air, and made the trees and then the animals. He took some mud, and of this made first a deer; after that, he made all the other animals. Sometimes Turtle would say, “That does not look well: can’t you make it some other way?”

    Some time after this, Earth-Initiate and Coyote were at Marysville Buttes. Earth-Initiate said, “I am going to make people.” In the middle of the afternoon he began, for he had returned to Ta’doikö. He took dark red earth, mixed it with water, and made two figures,–one a man, and one a woman. He laid the man on his right side, and the woman on his left, inside his house. Then he lay down himself, flat on his back,

    {p. 27}

    with his arms stretched out. He lay thus and sweated all the afternoon and night. Early in the morning the woman began to tickle him in the side. He kept very still, did not laugh. By and by he got up, thrust a piece of pitch-wood into the ground, and fire burst out. The two people were very white. No one to-day is as white as they were. Their eyes were pink, their hair was black, their teeth shone brightly, and they were very handsome. It is said that Earth-Initiate did not finish the hands of the people, as he did not know how it would be best to do it. Coyote saw the people, and suggested that they ought to have hands like his. Earth-Initiate said, “No, their hands shall be like mine.” Then he finished them. When Coyote asked why their hands were to be like that, Earth-Initiate answered, ” So that, if they are chased by bears, they can climb trees.” This first man was called Ku’ksuu; and the woman, Morning-Star Woman.

    When Coyote had seen the two people, he asked Earth-Initiate how he had made them. When he was told, he thought, “That is not difficult. I’ll do it myself.” He did just as Earth-Initiate had told him, but could not help laughing, when, early in the morning, the woman poked him in the ribs. As a result of his failing to keep still, the people were glass-eyed. Earth-Initiate said, “I told you not to laugh,” but Coyote declared he had not. This was the first lie.

    By and by there came to be a good many people. Earth-Initiate had wanted to have everything comfortable and easy for people, so that none of them should have to work. All fruits were easy to obtain, no one was ever to get sick and die. As the people grew numerous, Earth-Initiate did not come as often as formerly, he only came to see Ku’ksuu in the night. One night he said to him, “To-morrow morning you must go to the little lake near here. Take all the people with you. I’ll make you a very old man before you get to the lake.” So in the morning Ku’ksuu collected all the people, and went to the lake. By the time he had reached it, he was a very old man. He fell into the lake, and sank down out of sight. Pretty soon the ground began to shake, the waves overflowed the shore, and there was a great roaring under the water, like thunder. By and by Ku’ksuu came up out of the water, but young again, just like a young, man.[50] Then Earth-Initiate came and spoke to the people, and said, “If you do as I tell you, everything will

    {p. 28}

    be well. When any of you grow old, so old that you cannot walk, come to this lake, or get some one to bring you here. You must then go down into the water as you have seen Ku’ksuu do, and you will come out young again.” When he had said this, he went away. He left in the night, and went up above.

    All this time food had been easy to get, as Earth-Initiate had wished. The women set out baskets at night, and in the morning they found them full of food, all ready to eat, and lukewarm. One day Coyote came along. He asked the people how they lived, and they told him that all they had to do was to eat and sleep. Coyote replied, “That is no way to do: I can show you something better.” Then he told them how he and Earth-Initiate had had a discussion before men had been made; how Earth-Initiate wanted everything easy, and that there should be no sickness or death, but how he had thought it would be better to have people work, get sick, and die.[51] He said, “We’ll have a burning.” The people did not know what he meant; but Coyote said, “I’ll show you. It is better to have a burning, for then the widows can be free.” So he took all the baskets and things that the people had, hung them up on poles, made everything all ready. When all was prepared, Coyote said, “At this time you must always have games.” So he fixed the moon during which these games were to be played.

    Coyote told them to start the games with a foot-race, and every one got ready to run. Ku’ksuu did not come, however. He sat in his hut alone, and was sad, for he knew what was going to occur. just at this moment Rattlesnake came to Ku’ksuu, and said, “What shall we do now? Everything is spoiled!” Ku’ksuu did not answer, so Rattlesnake said, “Well, I’ll do what I think is best.” Then he went out and along the course that the racers were to go over, and hid himself, leaving his head just sticking out of a hole. By this time all the racers had started, and among them Coyote’s son. He was Coyote’s only child, and was very quick. He soon began to outstrip all the runners, and was in the lead. As he passed the spot where Rattlesnake had hidden himself, however, Rattlesnake raised his head and bit the boy in the ankle. In a minute the boy was dead.

    Coyote was dancing about the home-stake. He was very happy, and was shouting at his son and praising him. When Rattlesnake bit the boy, and he fell dead, every one laughed at

    {p. 29}

    Coyote, and said, “Your son has fallen down, and is so ashamed that he does not dare to get up.” Coyote said, “No, that is not it. He is dead.” This was the first death. The people, however, did not understand, and picked the boy up, and brought him to Coyote. Then Coyote began to cry,[52] and every one did the same. These were the first tears. Then Coyote took his son’s body and carried it to the lake of which Earth-Initiate had told them, and threw the body in. But there was no noise, and nothing happened, and the body drifted about for four days on the surface, like a log. On the fifth day Coyote took four sacks of beads and brought them to Ku’ksuu, begging him to restore his son to life. Ku’ksuu did not answer. For five days Coyote begged, then Ku’ksuu came out of his house bringing all his bead and bear-skins, and calling to all the people to come and watch him. He laid the body on a bear-skin, dressed it, and wrapped it up carefully. Then he dug a grave, put the body into it, and covered it up. Then he told the people, “From now on, this is what you must do. This is the way you must do till the world shall be made over.”

    About a year after this, in the spring, all was changed. Up to this time everybody spoke the same language. The people were having a burning, everything was ready for the next day, when in the night everybody suddenly began to speak a different language. Each man and his wife, however, spoke the same. Earth-Initiate had come in the night to Ku’ksuu, and had told him about it all, and given him instructions for the next day. So, when morning came, Ku’ksuu called all the people together, for he was able to speak all the languages. He told them each the names of the different animals, etc., in their languages, taught them how to cook and to hunt ‘ gave them all their laws, and set the time for all their dances and festivals. Then he called each tribe by name, and sent them off in different directions, telling them where they were to live.[54] He sent the warriors to the north, the singers to the west, the flute-players to the east, and the dancers to the south. So all the people went away, and left Ku’ksuu and his, wife alone at Ta’doikö. By and by his wife went away, leaving in the night, and going first to Marysville Buttes. Ku’ksuu staid a little while longer, and then he also left. He too went to the Buttes, went into the spirit house, and sat down on the south side. He found Coyote’s son there, sitting on the north side. The door was on the west.

    {p. 30}

    Coyote had been trying to find out where Ku’ksuu had gone, and where his own son had gone, and at last found the tracks, and followed them to the spirit house. Here he saw Ku’ksuu and his son, the latter eating spirit food. Coyote wanted to go in, but Ku’ksuu said, “No, wait there. You have just what you wanted, it is your own fault. Every man will now have all kinds of troubles and accidents, will have to work to get his food, and will die and be buried. This must go on till the time is out, and Earth-Initiate comes again,[55] and everything will be made over. You must go home, and tell all the people that you have seen your son, that he is not dead.” Coyote said he would go, but that he was hungry, and wanted some of the food. Ku’ksuu replied, “You cannot eat that. Only ghosts may eat that food.” Then Coyote went away and told all the people, “I saw my son and Ku’ksuu, and he told me to kill myself.” So he climbed up to the top of a tall tree, jumped off, and was killed. Then he went to the spirit house, thinking he could now have some of the food; but there was no one there, nothing at all, and so he went out, and walked away to the west,[11] and was never seen again. Ku’ksuu and Coyote’s son, however, had gone up above.

    IX. THE CREATION[47]

    (KATO: Goddard, University of California Publications in American Archaeology and Ethnology, v, 184, No. 2)

    The sandstone rock which formed the sky was old, they say. It thundered in the east; it thundered in the south; it thundered in the west; it thundered in the north. “The rock is old, we will fix it,” he said. There were two, Nagaitcho and Thunder. “We will stretch it above far to the east,” one of them said. They stretched it. They walked on the sky.

    In the south he stood on end a large rock. In the west he stood on end a large rock. In the north he stood on end a large, tall rock. In the east he stood on end a large, tall rock.[56] He made everything properly. He made the roads. He made a road to the north (where the sun travels in summer).

    “In the south there will be no trees but only many flowers,” he said. “Where will there be a hole through?” he asked. At the north he made a hole through. East he made a large opening for the clouds. West he made an opening for the fog. “To the west the clouds shall go,” he said.

    {p. 31}

    He made a knife. He made it for splitting the rocks. He made the knife very strong.

    “How will it be?” he considered. “You go north; I will go south,” he said. “I have finished already,” he said. “Stretch the rock in the north. You untie it in the west, I will untie it in the east.”

    “What will be clouds?” he asked. “Set fires about here,” he told him. On the upland they burned to make clouds. Along the creek bottoms they burned to make mist. “It is good,” he said. He made clouds so the heads of coming people would not ache.

    There is another world above where Thunder lives. “You will live here near by,” he told Nagaitcho.

    “Put water on the fire, heat some water,” he said. He made a person out of earth.[49] “Well, I will talk to him,” he said. He made his right leg and his left leg. He made his right arm and his left arm. He pulled off some grass and wadded it up. He put some of it in place for his belly. He hung up some of it for his stomach. When he had slapped some of the grass he put it in for his heart. He used a round piece of clay for his liver. He put in more clay for his kidneys. He cut a piece into parts and put it in for his lungs. He pushed in a reed (for a trachea).

    “What sort will blood be?” he enquired. He pounded up ochre. “Get water for the ochre,” he said. He laid him down. He sprinkled him with water. He made his mouth, his nose, and two eyes. “How will it be?” he said. “Make him privates,” he said. He made them. He took one of the legs, split it, and made woman of it.

    Clouds arose in the east. Fog came up in the west. “Well, let it rain, let the wind blow,” he said. “Up in the sky there will be none, there will be only gentle winds. Well, let it rain in the fog,” he said. It rained. One could not see. It was hot in the sky. The sun came up now. “What will the sun be?” he said. “Make a fire so it will be hot. The moon will travel at night.” The moon is cold.

    He came down. “Who, I wonder, can kick open a rock?” he said. “Who can split a tree?” “Well, I will try,” said Nagaitcho. He couldn’t split the tree. “Who, I wonder, is the strongest?” said Thunder. Nagaitcho didn’t break the rock. “Well, I will try,” said Thunder. Thunder kicked the rock. He kicked it open. It broke to pieces. “Go look at the

    {p. 31}

    rock,” he said. “He kicked the rock open,” one reported. “Well, I will try a tree,” he said. He kicked the tree open. The tree split to pieces.

    Thunder and Nagaitcho came down. “Who can stand on the water? You step on the water,” Thunder told Nagaitcho. “Yes, I will,” Nagaitcho said. He stepped on the water and sank into the ocean. “I will try,” said Thunder. He stepped on the water. He stood on it with one leg. “I have finished quickly,” he said.

    It was evening. It rained. It rained. Every day, every night it rained. “What will happen? It rains every day,” they said. The fog spread out close to the ground. The clouds were thick. The people then had no fire. The fire became small. All the creeks were full. There was water in the valleys. The water encircled them.

    “Well, I have finished,” he said. “Yes,” Nagaitcho said. “Come, jump up. You must jump up to another sky, “[58] he told him. “I, too, will do that.” “At night when every kind of thing is asleep we will do it,” he said.

    Every day it rained, every night it rained. All the people slept. The sky fell. The land was not. For a very great distance there was no land. The waters of the oceans came together. Animals of all kinds drowned. Where the water went there were no trees. There was no land.

    People became. Seal, sea-lion, and grizzly built a dance-house. They looked for a place in vain. At Usal they built it for there the ground was good. There are many sea-lions there. Whale became a human woman. That is why women are so fat. There were no grizzlies. There were no fish. Blue lizard was thrown into the water and became sucker.[4] Bull-snake was thrown into the water and became black salmon. Salamander was thrown into the water and became hook-bill salmon. Grass-snake was thrown into the water and became steel-head salmon. Lizard was thrown into the water and became trout.

    Trout cried for his net. “My net, my net,” he said. They offered him every kind of thing in vain. It was “My net” he said when he cried. They made a net and put him into it. He stopped crying. They threw the net and trout into the water. He became trout.

    “What will grow in the water?” he asked. Seaweeds grew in the water. Abalones and mussels grew in the water. Two

    {p. 33}

    kinds of kelp grew in the ocean. Many different kinds grew there.

    “What will be salt?” he asked. They tasted many things. The ocean foam became salt. The Indians tried their salt. They will eat their food with it. They will eat clover with it. It was good salt.

    “How will the water of this ocean behave? What will be in front of it?” he asked. “The water will rise up in ridges. It will settle back again. There will be sand. On top of the sand it will glisten,” he said. “Old kelp will float ashore. Old whales will float ashore.

    “People will eat fish, big fish,” he said. “Sea-lions will come ashore. They will eat them. They will be good. Devil-fish, although they are ugly looking, will be good. The people will eat them. The fish in the ocean will be fat. They will be good.

    “There will be many different kinds in the ocean. There will be water-panther. There will be stone-fish. He will catch people. Long-tooth-fish will kill sea-lion. He will feel around in the water.

    “Sea-lion will have no feet. He will have a tail. His teeth will be large. There will be no trees in the ocean. The water will be powerful in the ocean,” he said.

    He placed redwoods and firs along the shore. At the tail of the earth, at the north, he made them grow. He placed land in walls along in front of the ocean. From the north he put down rocks here and there. Over there the ocean beats against them. Far to the south he did that. He stood up pines along the way. He placed yellow pines. Far away he placed them. He placed mountains along in front of the water. He did not stop putting them up even way to the south.

    Redwoods and various pines were growing. He looked back and saw them growing. The redwoods had become tall. He placed stones along. He made small creeks by dragging along his foot. “Wherever they flow this water will be good,” he said. “They will drink this. Only the ocean they will not drink.”

    He made trees spring up. When he looked behind himself he saw they had grown. When he came near water-head-place (south) he said to himself, “It is good that they are growing up.”

    {p. 34}

    He made creeks along. “This water they will drink,” he said. That is why all drink, many different kinds of animals. “Because the water is good, because it is not salt, deer, elk, panther, and fishers will drink of it,” he said. He caused trees to grow up along. When he looked behind himself he saw they had grown up. “Birds will drink, squirrels will drink,” he said. “Many different kinds will drink. I am placing good water along the way.”

    Many redwoods grew up. He placed water along toward the south. He kicked out springs. “There will be springs,” he said. “These will belong to the deer,” he said of the deer-licks.

    He took along a dog. “Drink this water,” he told his dog. He, himself, drank of it. “All, many different kinds of animals and birds, will drink of it,”he said.

    Tanbark oaks he made to spring up along the way. Many kinds, redwoods, firs, and pines he caused to grow. He placed water along. He made creeks with his foot. To make valleys for the streams he placed the land on edge. The mountains were large. They had grown.

    “Let acorns grow,” he said. He looked back at the ocean, and at the trees and rocks he had placed along. “The water is good, they will drink it,” he said. He placed redwoods, firs, and tanbark oaks along the way. He stood up land and made the mountains. “They shall become large,” he said of the redwoods.

    He went around the earth, dragging his foot to make the streams and placing redwoods, firs, pines, oaks, and chestnut trees. When he looked back he saw the rocks had become large, and the mountains loomed up. He drank of the water and called it good. “I have arranged it that rocks shall be around the water,” he said. “Drink,” he told his dog. “Many animals will drink this good water.” He placed rocks and banks. He put along the way small white stones. He stood up white and black oaks. Sugar-pines and firs he planted one in a place.

    “I will try the water,” he said. “Drink, my dog.” The water was good. He dragged along his foot, making creeks. He placed the rocks along and turned to look at them. “Drink, my dog,” he said. “I, too, will drink. Grizzlies, all kinds of animals, and human beings will drink the water which I have placed among the rocks.” He stood up the mountains. He

    {p. 35}

    placed the trees along, the firs and the oaks. He caused the pines to grow up. He placed the redwoods one in a place.

    He threw salamanders and turtles into the creeks. “Eels will live in this stream,” he said. “Fish will come into it. Hook-bill and black salmon will run up this creek. Last of all steel-heads will swim in it. Crabs, small eels, and day-eels will come up.

    “Grizzlies will live in large numbers on this mountain. On this mountain will be many deer. The people will eat them. Because they have no gall they may be eaten raw. Deer meat will be very sweet. Panthers will be numerous. There will be many jack-rabbits on this mountain,” he said.

    He did not like yellow-jackets. He nearly killed them. He made blue-flies and wasps.

    His dog walked along with him. “There will be much water in this stream,” he said. “This will be a small creek and the fish will run in it. The fish will be good. There will be many suckers and trout in this stream.”

    “There will be brush on this mountain,” he said. He made manzanita and white-thorn grow there. “Here will be a valley. Here will be many deer. There will be many grizzlies at this place. Here a mountain will stand. Many rattlesnakes, bullsnakes, and water snakes will be in this place. Here will be good land. It shall be a valley.”

    He placed fir trees, yellow-pines, oaks, and redwoods one at a place along the way. He put down small grizzly bears. “The water will be bad. It will be black here,” he said. “There will be many owls here, the barking-owl, the screech-owl, and the little owl. There shall be many bluejays, grouse, and quails. Here on this mountain will be many wood-rats. Here shall be many varied robins. There shall be many woodcocks, yellow-hammers, and sap-suckers. Here will be many mocking-birds and meadowlarks. Here will be herons and blackbirds. There will be many turtle-doves and pigeons. The kingfishers will catch fish. There will be many buzzards and ravens. There will be many chicken-hawks. There will be many robins. On this high mountain there will be many deer,” he said.

    “Let there be a valley here,” he said. “There will be fir trees, some small and some large. Let the rain fall. Let it snow. Let there be hail. Let the clouds come. When it rains

    {p. 36}

    let the streams increase, let the water be high, let it become muddy. When the rain stops let the water become good again,” he said.

    He came back. “Walk behind me, my dog,” he said. “We will look at what has taken place.” Trees had grown. Fish were in the streams. The rocks had become large. It was good.

    He traveled fast. “Come, walk fast, my dog,” he said. The land had become good. The valleys had become broad. All kinds of trees and plants had sprung up. Springs had become and the water was flowing. “Again I will try the water,” he said. “You, too, drink.” Brush had sprung up. He traveled fast.

    “I have made a good earth, my dog,” he said. “Walk fast, my dog.” Acorns were on the trees. The chestnuts were ripe. The hazelnuts were ripe. The manzanita berries were getting white. All sorts of food had become good. The buckeyes were good. The peppernuts were black. The bunch grass was ripe. The grass-hoppers were growing. The clover was in bloom. The bear-clover was good. The mountains had grown. The rocks had grown. All kinds that are eaten had become good. “We made it good, my dog,” he said. Fish for the people to eat had grown in the streams.

    “We have come to south now,” he said. All the different kinds were matured. They started back, he and his dog. “We will go back,” he said. “The mountains have grown up quickly. The land has become flat. The trout have grown. Good water is flowing. Walk fast. All things have become good. We have made them good, my dog. It is warm. The land is good.”

    The brush had grown. Various things had sprung up. Grizzlies had increased in numbers. Birds had grown. The water had become good. The grass was grown. Many deer for the people to eat walked about. Many kinds of herbs had grown. Some kinds remained small.

    Rattlesnakes had multiplied. Water-snakes had become numerous. Turtles had come out of the water and increased in numbers. Various things had grown. The mountains had grown. The valleys had become.

    “Come fast. I will drink water. You, too, drink,” he told his dog. ” Now we are getting back, we are close home, my dog. Look here, the mountains have grown. The stones have grown. {p. 37} Brush has come up. All kinds of animals are walking about. All kinds of things are grown.

    “We are about to arrive. We are close home, my dog,” he said. “I am about to get back north,” he said to himself. “I am about to get back north. I am about to get back north. I am about to get back north,” he said to himself.

    That is all.

    {p. 38}

    CHAPTER II

    MYTHICAL INCIDENTS

    X. THE LIZARD-HAND[59]

    (YOKUTS: Kroeber, University of California Publications in -American Archaeology and Ethnology, iv, 231, No. 38)

    It was Coyote who brought it about that people die.[51] He made it thus because our hands are not closed like his. He wanted our hands to be like his, but a lizard said to him: “No, they must have my hand.” He had five fingers and Coyote had only a fist. So now we have an open hand with five fingers. But then Coyote said: “Well, then they will have to die.”

    XI. DETERMINATION OF THE SEASONS

    (TAHLTAN: Teit, .Journal of American Folk-Lore, xxxii, 226)

    Once Porcupine and Beaver quarrelled about the seasons. Porcupine wanted five winter months. He held up one hand and showed his five fingers. He said, Let the winter months be the same in number as the fingers on my hand.” Beaver said, “No,” and held up his tail, which had many cracks or scratches on it. He said, “Let the winter months be the same in number as the scratches on my tail.” Now they quarrelled and argued. Porcupine got angry and bit off his thumb. Then, holding up his hand with the four fingers, he said emphatically, “There must be only four winter months.” Beaver became a little afraid, and gave in. For this reason porcupines have four claws on each foot now.

    Since Porcupine won, the winter remained four months in length, until later Raven changed it a little. Raven considered what Porcupine and Beaver had said about the winters, and decided that Porcupine had done right. He said, “Porcupine was right. If the winters were made too long, people could not live. Henceforth the winters will be about this length, but they will be variable. I will tell you of the gaxewisa month, when people will meet together and talk. At that time of the year

    {p. 39}

    people will ask questions (or propound riddles), and others will answer. If the riddle is answered correctly, then the person who propounded it must answer, “Fool-hen.” Raven chose this word because the fool-hen has a shorter beak than any other gamebird. “If people guess riddles correctly at this time of year, then the winter will be short, and the spring come early.”

    XII. MARRIAGE OF THE NORTH AND THE SOUTH[61]

    (CHEROKEE: Mooney, Report of the Bureau of American Ethnology, xix, 32-2, No. 70)

    The North went traveling. and after going far and meeting many different tribes he finally fell in love with the daughter of the South and wanted to marry her. The girl was willing, but her parents objected and said, “Ever since you came, the weather has been cold, and if you stay here we may all freeze to death.” The North pleaded hard, and said that if they would let him have their daughter he would take her back to his own country, so at last they consented. They were married and he took his bride to his own country, and when she arrived there she found the people all living in ice houses.

    The next day, when the sun rose, the houses began to leak, and as it climbed higher they began to melt, and it grew warmer and warmer, until finally the people came to the young husband and told him he must send his wife home again, or the weather would get so warm that the whole settlement would be melted. He loved his wife and so held out as long as he could, but as the sun grew hotter the people were more urgent, and at last he had to send her home to her parents.

    The people said that as she had been born in the South, and nourished all her life upon food that grew in the same climate, her whole nature was warm and unfit for the North.

    XIII. DETERMINATION OF NIGHT AND DAY[62]

    (IROQUOIS: Smith, Report of the Bureau of American Ethnology, ii, 80)

    Once upon a time the porcupine was appointed to be the leader of all the animals. Soon after his appointment he called them and presented the question, “Shall we have night and darkness, or daylight with its sunshine?”

    {p. 40}

    This was a very important question, and a violent discussion arose, some wishing for daylight and the sun to rule, and others for continual night.

    The chipmunk wished for night and day, weeks and months, and night to be separate from the day, so he began singing, “The light will come; we must have light,” which he continued to repeat. Meanwhile the bear began singing, “Night is best; we must have darkness.”

    While the chipmunk was singing, the day began to dawn. Then the other party saw that the chipmunk was prevailing, and were very angry; and their leader, the bear, pursued the chipmunk, who managed to escape uninjured, the huge paw of the bear simply grazing his back as he entered his hole in a hollow tree, leaving its black imprint, which the chipmunk has ever since retained. But night and day have ever continued to alternate.

    XIV. THE THEFT OF FIRE[62]

    (MAIDU: Dixon, Bulletin of the .American Museum of Natural History, xvii, 65, No. 5)

    At one time the people had found fire, and were going to use it; but Thunder wanted to take it away from them, as he desired to be the only one who should have fire. He thought that if he could do this, he would be able to kill all the people. After a time he succeeded, and carried the fire home with him, far to the south. He put Woswosim (a small bird) to guard the fire, and see that no one should steal it. Thunder thought that people would die after he had stolen their fire, for they would not be able to cook their food; but the people managed to get along. They ate most of their food raw, and sometimes got Toyeskom (another small bird) to look for a long time at a piece of meat; and as he had a red eye, this after a long time would cook the meat almost as well as a fire. Only the chiefs had their food cooked in this way. All the people lived together in a big sweat-house. The house was as big as a mountain.

    Among the people was Lizard and his brother; and they were always the first in the morning to go outside and sun themselves on the roof of the sweat-house. One morning as they lay there sunning themselves, they looked west, toward the Coast Range, and saw smoke. They called to all the other people, saying that they had seen smoke far away to the west. The

    {p. 41}

    people, however, would not believe them, and Coyote came out, and threw a lot of dirt and dust over the two. One of the people did not like this. He said to Coyote, ” Why do you trouble people? Why don’t you let others alone? Why don’t you behave? You are always the first to start a quarrel. You always want to kill people without any reason.” Then the other people felt sorry. They asked the two Lizards about what they had seen, and asked them to point out the smoke. The Lizards did so, and all could see the- thin column rising up far to the west. One person said, “How shall we get that fire back? How shall we get it away from Thunder? He is a bad man. I don’t know whether we had better try to get it or not.” Then the chief said, “The best one among you had better try to get it. Even if Thunder is a bad man, we must try to get the fire. When we get there, I don’t know how we shall get in but the one who is the best, who thinks he can get in, let him try.” Mouse, Deer, Dog, and Coyote were the ones who were to try, but all the other people went too. They took a flute with them for they meant to put the fire in it.

    They traveled a long time, and finally reached the place where the fire was. They were within a little distance of Thunder’s house, when they all stopped to see what they would do. Woswosim, who was supposed to guard the fire in the house, began to sing, “I am the man who never sleeps. I am the man who never sleeps.” Thunder had paid him for his work in beads, and he wore them about his neck and around his waist. He sat on the top of the sweat-house, by the smoke-hole.

    After a while Mouse was sent up to try and see if he could get in. He crept up slowly till he got close to Woswosim, and then saw that his eyes were shut. He was asleep, in spite of the song that he sang. When Mouse saw that the watcher was asleep, he crawled to the opening and went in. Thunder had several daughters, and they were lying there asleep. Mouse stole up quietly, and untied the waist-string of each one’s apron, so that should the alarm be given, and they jump up, these aprons or skirts would fall off, and they would have to stop to fix them. This done, Mouse took the flute, filled it with fire, then crept out, and rejoined the other people who were waiting outside.

    Some of the fire was taken out and put in the Dog’s ear, the remainder in the flute being given to the swiftest runner to

    {p. 42}

    carry. Deer, however, took a little, which he carried on the hock of his leg, where to-day there is a reddish spot. For a while all went well, but when they were about half-way back, Thunder woke up, suspected that something was wrong, and asked, “What is the matter with my fire?” Then he jumped up with a roar of thunder, and his daughters were thus awakened, and also jumped up; but their aprons fell off as they did so, and they had to sit down again to put them on. After they were all ready, they went out with Thunder to give chase. They carried with them a heavy wind and a great rain and a hailstorm, so that they might put out any fire the people had. Thunder and his daughters hurried along, and soon caught up with the fugitives, and were about to catch them, when Skunk shot at Thunder and killed him. Then Skunk called out, “After this you must never try to follow and kill people. You must stay up in the sky, and be the thunder. That is what you will be.” The daughters of Thunder did not follow any farther; so the people went on safely, and got home with their fire, and people have had it ever since.

    XV. THE SUN SNARER[65]

    (MENOMINI: Hoffman, Report of the Bureau of American Ethnology, xiv, 181)

    One day while two elder brothers were out hunting in the forest, the youngest went away to hide himself and to mourn because he was not permitted to join them. He had with him his bow and arrows and his beaver-skin robe; but when the Sun rose high in the sky he became tired and laid himself down to weep, covering himself entirely with his robe to keep out the Sun. When the Sun was directly overhead and saw the boy, it sent down a ray which burned spots upon the robe and made it shrink until it exposed the boy. Then the Sun smiled, while the boy wept more violently than before. He felt that he had been cruelly treated both by his brothers and now by the Sun. He said to the Sun, “You have treated me cruelly and burned my robe, when I did not deserve it. Why do you punish me like this?” The Sun merely continued to smile, but said nothing.

    The boy then gathered up his bow and arrows, and taking his burnt robe, returned to the wigwam, where he lay down in a dark corner and again wept. His sister was outside of the

    {p. 43}

    wigwam when he returned, so she was not aware of his presence when she reentered to attend to her work. Presently she heard someone crying, and going over to the place whence the sound came she found that it was her youngest brother who was in distress.

    She said to him, “My brother, why are you weeping?” to which he replied, “Look at me; I am sad because the Sun burned my beaver-skin robe; I have been cruelly treated this day.” Then he turned his face away and continued to weep. Even in his sleep he sobbed, because of his distress.

    When he awoke, he said to his sister, “My sister, give me a thread, I wish to use it.”

    She handed him a sinew thread, but he said to her, “No, that is not what I want: I want a hair thread.” She said to him, “Take this; this is strong.” “No,” he replied, “that is not the kind of a thread I want; I want a hair thread.”

    She then understood his meaning, and plucking a single hair from her person handed it to him, when he said, “That is what I want,” and taking it at both ends he began to pull it gently, smoothing it out as it continued to lengthen until it reached from the tips of the fingers of one hand to the ends of the fingers of the other.

    Then he started out to where the Sun’s path touched the earth. When he reached the place where the Sun was when it burned his robe, the little boy made a noose and stretched it across the path, and when the Sun came to that point the noose caught him around the neck and began to choke him until he almost lost his breath. It became dark, and the Sun called out to the ma’nidos, “Help me, my brothers, and cut this string before it kills me.” The ma’nidos came, but the thread had so cut into the flesh of the Sun’s neck that they could not sever it. When all but one had given up, the Sun called to the Mouse to try to cut the string. The Mouse came up and gnawed at the string, but it was difficult work, because the string was hot and deeply embedded in the Sun’s neck. After working at the string a good while, however, the Mouse succeeded in cutting it, when the Sun breathed again and the darkness disappeared. If the Mouse had not succeeded, the Sun would have died. Then the boy said to the Sun, “For your cruelty I have punished you; now you may go.”

    The boy then returned to his sister, satisfied with what he had done.

    {p. 44}

    XVI. THE MAN WHO ACTED AS THE SUN[66]

    (BELLA COOLA: Boas, Jesup North Pacific Expedition, i, 95)

    Once upon a time there lived a woman[*] some distance up Bella Coola River. She refused the offer of marriage from the young men of the tribe, because she desired to marry the Sun. She left her village and went to seek the Sun. Finally she reached his house, and married the Sun. After she had been there one day, she had a child. He grew very quickly, and on the second day of his life he was able to walk and to talk. After a short time he said to his mother, “I should like to see your mother and your father”; and he began to cry, making his mother feel homesick. When the Sun saw that his wife felt downcast, and that his son was longing to see his grandparents, he said, “You may return to the earth to see your parents. Descend along my eyelashes.” His eyelashes[67] were the rays of the Sun, which he extended down to his wife’s home, where they lived with the woman’s parents.

    The boy was playing with the children of the village, who were teasing him, saying that he had no father. He began to cry, and went to his mother, whom he asked for bow and arrows. His mother gave him what he requested. He went outside and began to shoot his arrows towards the sky. The first arrow struck the sky and stuck in it;[68] the second arrow hit the notch of the first one; and thus he continued until a chain was formed, extending from the sky down to the place where he was standing. Then he ascended the chain. He found the house of the sun, which he entered. He told his father that the boys had been teasing him, and he asked him to let him carry the sun. But his father said, “You cannot do it. I carry many torches. Early in the morning and late in the evening I burn small torches, but at noon I burn the large ones.” The boy insisted on his request. Then his father gave him the torches, warning him at the same time to observe carefully the instructions that he was giving him in regard to their use.

    Early the next morning, the young man started on the course of the sun, carrying the torches. Soon he grew impatient, and lighted all the torches at once. Then it grew very hot. The

    [*. A number of Indian names have been omitted from this passage. They do not affect the meaning.]

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    trees began to burn, and many animals jumped into the water to save themselves, but the water began to boil. Then his mother covered the people with her blanket, and thus saved them. The animals hid under stones. The ermine crept into a hole, which, however, was not quite large enough, so that the tip of its tail protruded from the entrance. It was scorched, and since that time the tip of the ermine’s tail has been black. The mountain-goat hid in a cave, hence its skin is perfectly white. All the animals that did not hide were scorched, and therefore have black skins, but the skin on their lower side remained lighter.[4] When the Sun saw what was happening, he said to his son, “Why do you do so? Do you think it is good that there are no people on the earth?”

    The Sun took him and cast him down from the heavens, saying, “You shall be the mink, and future generations of man shall hunt you.”

    XVII. THE MAN IN THE MOON[69]

    (LILLOOET: Teit, Journal of American Folk-Lore, xxv, 298, No. 3)

    The three Frog sisters had a house in a swamp, where they lived together. Not very far away lived a number of people in another house. Among them were Snake and Beaver, who were friends. They were well-grown lads, and wished to marry the Frog girls.

    One night Snake went to Frog’s house, and, crawling up to one of the sisters, put his hand on her face. She awoke, and asked him who he was. Learning that he was Snake, she said she would not marry him, and told him to leave at once. She called him hard names, such as, “slimy-fellow,” “small-eyes,” etc. Snake returned, and told his friend of his failure.

    Next night Beaver went to try, and, crawling up to one of the sisters, he put his hand on her face. She awoke, and, finding out who he was, she told him to be gone. She called him names, such as, “short-legs,” “big-belly,” “big-buttocks.” Beaver felt hurt, and, going home, began to cry. His father asked him what the matter was, and the boy told him. He said, “That is nothing. Don’t cry! It will rain too much.” But young Beaver said, “I will cry.”

    As he continued to cry, much rain fell, and soon the swamp where the Frogs lived was flooded.[67] Their house was under

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    the water, which covered the tops of the tall swamp-grass. The Frogs got cold, and went to Beaver’s house, and said to him, “We wish to marry your sons.” But old Beaver said, “No! You called us hard names.”

    The water was now running in a regular stream. So the Frogs swam away downstream until they reached a whirlpool, which sucked them in, and they descended to the house of the Moon. The latter invited them to warm themselves at the fire; but they said, “No. We do not wish to sit by the fire. We wish to sit there,” pointing at him. He said, “Here?” at the same time pointing at his feet. They said, “No, not there.” Then he pointed to one part of his body after another, until he reached his brow. When he said, “Will you sit here?” they all cried out, “Yes,” and jumped on his face, thus spoiling his beauty. The Frog’s sisters may be seen on the moon’s face at the present day.

    XVIII. ORIGIN OF THE PLEIADES[71]

    (ONONDAGA: Beauchamp, Journal of American Folk-Lore, xiii, 281)

    A long time ago a party of Indians went through the woods toward a good hunting-ground, which they had long known. They travelled several days through a very wild country, going on leisurely and camping by the way. At last they reached Kan-ya-ti-yo, “the beautiful lake,” where the gray rocks were crowned with great forest trees. Fish swarmed in the waters, and at every jutting point the deer came down from the hills around to bathe or drink of the lake. On the hills and in the valleys were huge beech and chestnut trees, where squirrels chattered, and bears came to take their morning and evening meals.

    The chief of the band was Hah-yah-no, “Tracks in the water,” and he halted his party on the lake shore that he might return thanks to the Great Spirit for their safe arrival at this good hunting-ground. “Here will we build our lodges for the winter, and may the Great Spirit, who has prospered us on our way, send us plenty of game, and health and peace.” The Indian is always thankful.

    The pleasant autumn days passed on. The lodges had been built, and hunting had prospered, when the children took a fancy to dance for their own amusement. They were getting

    {p. 47}

    lonesome, having little to do, and so they met daily in a quiet spot by the lake to have what they called their jolly dance. They had done this a long time, when one day a very old man came to them. They had seen no one like him before. He was dressed in white feathers, and his white hair shone like silver. If his appearance was strange, his words were unpleasant as well. He told them they must stop their dancing, or evil would happen to them. Little did the children heed, for they were intent on their sport, and again and again the old man appeared, repeating his warning.

    The mere dances did not afford all the enjoyment the children wished, and a little boy, who liked a good dinner, suggested a feast the next time they met. The food must come from their parents, and all these were asked when they returned home. “You will waste and spoil good victuals,” said one. “You can eat at home as you should,” said another, and so they got nothing at all. Sorry as they were for this, they met and danced as before. A little to eat after each dance would have made them happy indeed. Empty stomachs cause no joy.

    One day, as they danced, they found themselves rising little by little into the air, their heads being light through hunger. How this happened they did not know, but one said, “Do not look back,[217] for something strange is taking place.” A woman, too, saw them rise, and called them back, but with no effect, for they still rose slowly above the earth. She ran to the camp, and all rushed out with food of every kind, but the children would not return, though their parents called piteously after them. But one would even look back, and he became a falling star. The others reached the sky, and are now what we call the Pleiades, and the Onondagas Oot-kwa-tah. Every falling or shooting star recalls the story, but the seven stars shine on continuously, a pretty band of dancing children.[71a]

    XIX. THE BAG OF WINDS[72]

    (THOMPSON: Teit, Memoirs of the American Folk-Lore Society, vi, 87, No. 34)

    Long ago the Wind did much damage, blowing violently over the country of the Indian. Moreover, it often killed many people and destroyed much property. At that time there was a man who lived near Spences Bridge, and who had three sons. {p. 48} The youngest was very ambitious, and fond of trying to do wonderful things. One day he said to his father and brothers, “I will snare the Wind”; but they laughed at him, saying, “How can you do that? The Wind is unseen.” However, he went out and set a snare. He did not succeed for several nights, as his noose was too large. He made it smaller every night, and, on visiting his snare one morning, found he had caught the Wind. After great difficulty, he succeeded at last in getting it into his blanket, and made for home with it, where he put it down. He told his people that he had at last captured the Wind. They laughed at him. Then, to verify his statements, he opened one corner of the blanket, and immediately it began to blow fiercely, and the lodge itself was almost blown over. The people cried to him to stay the force of the Wind, which he did by again tying up the corner of the blanket. At last he released the Wind on the condition that he would never blow strongly enough to hurt people in the Indian country again, which promise he has kept.

    XX. THE BIRD WHOSE WINGS MADE THE WIND[74]

    (MICMAC: Rand, Legends of the Micmacs, p. 360, No. 68)

    An Indian family resided on the sea-shore. They had two sons, the oldest of whom was married and had a family of small children. They lived principally by fishing, and their favorite food was eels.

    Now it came to pass at a certain time that the weather was so stormy they could not fish. The wind blew fiercely night and day, and they were greatly reduced by hunger. Finally the old father told his boys to walk along the shore, and perhaps they might find a fish that had floated ashore, as sometimes happened. So one of the young men started off to try his luck in this line; when he reached a point where the wind blew so fiercely that he could hardly stand against it, he saw the cause of all the trouble. At the end of the point there was a ledge of rocks, called Rocky Point, extending far out; at low water the rocks were separated from one another by the shallow water, but were nearly all covered when the tide was in. On the farthest rock a large bird, the storm-king, was standing, flapping his wings and causing all the trouble by the wind he raised. The

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    Indian planned to outwit him. He called to the big bird, and addressing him as “my grandfather,” said, “Are you cold?” He answered, “No.” The man replied, “You are cold; let me carry you ashore on my back.” “Do so,” was the answer. So the man waded over to the rock on which the bird was sitting, took him on his back, and carefully carried him from rock to rock, wading over the intervening spaces of shoal water. In going down the last rock, he stumbled on purpose, but pretended that it was an accident; and the poor old bird fell and broke one of his wings. The man seemed very sorry, and immediately proceeded to set the bone and bind up the wing. He then directed the old fellow to keep quiet and not move his wings until the wounded one healed. He now inquired if it pained him much, and was told that it did not. “Remain there and I will visit you again soon, and bring you some food.” He now returned home, and found that the wind had all died away; there was a dead calm, so that before long they were supplied with a great abundance of food, as the eels were plenty and easily taken. But there can be too much even of a good thing. Calm weather continued for a succession of days, causing the salt water to be covered with a sort of scum. The Indians say it is the result of sickness and vomiting among the larger fish; this scum prevents the fishermen from seeing into the water, and consequently is adverse to eel-spearing. This took place on the occasion referred to, and so they sought for a remedy. The big bird was visited and his wing examined. It was sufficiently recovered to admit of motion, and he was told to keep both his wings going, but that the motion must be steady and gentle. This produced the desired effect.

    XXI. THE RELEASE OF THE WILD ANIMALS[75]

    (COMANCHE: St. Clair, Journal of .American Folk-Lore, xxii, 280, No. 17)

    Long ago two persons owned all the buffalo. They were an old woman and her young cousin. They kept them penned up in the mountains, so that they could not get out. Coyote came to these people. He summoned the Indians to a council. “That old woman will not give us anything. When we come over there, we will plan how to release the buffalo.” They all moved near the buffalo-enclosure. “After four nights,” said Coyote, “we will again hold a council as to how we can release

    {p. 50}

    the buffalo. A very small animal shall go where the old woman draws her water. When the child gets water, it will take it home for a pet. The old woman will object; but the child will think so much of the animal, that it will begin to cry and will be allowed to keep it. The animal will run off at daybreak, and the buffalo will burst out of their pen and run away.” The first animal they sent failed. Then they sent the Kill-dee.

    When the boy went for water, he found the Kill-dee and took it home. “Look here!” he said to his cousin, “this animal of mine is very good.” The old woman replied, “Oh, it is good for nothing! There is nothing living on the earth that is not a rascal or schemer.” The child paid no attention to her. “Take it back where you got it,” said the woman. He obeyed. The Kill-dee returned.

    The people had another council. “Well, she has got the better of these two. They have failed,” said Coyote; “but that makes no difference. Perhaps we may release them, perhaps we shall fail. This is the third time now. We will send a small animal over there. If the old woman agrees to take it, it will liberate those buffalo; it is a great schemer.” So they sent the third animal. Coyote said, “If she rejects this one, we shall surely be unable to liberate the game.” The animal went to the spring and was picked up by the boy, who took a great liking to it. “Look here! What a nice pet I have!” The old woman replied, “Oh, how foolish you are! It is a good for nothing. All the animals in the world are schemers. I’ll kill it with a club.” The boy took it in his arms and ran away crying. He thought too much of his pet. “No! this animal is too small,” he cried. When the animal had not returned by nightfall, Coyote went among the people, saying, “Well, this animal has not returned yet; I dare say the old woman has consented to keep it. Don’t be uneasy, our buffalo will be freed.” Then he bade all the people get ready just at daybreak. “Our buffalo will be released. Do all of you mount your horses.” In the mean time the animal, following its instructions, slipped over to the pen, and began to howl. The buffalo heard it, and were terrified. They ran towards the gate, broke it down, and escaped. The old woman, hearing the noise, woke up. The child asked, “Where is my pet?” He did not find it. The old woman said, “I told you so. Now you see the animal is bad, it has deprived us of our game.” She vainly tried to hold the buffalo

    {p. 51}

    back. At daybreak all the Indians got on their horses, for they had confidence in Coyote. Thus the buffalo came to live on this earth. Coyote was a great schemer.

    XXII. THE EMPOUNDED WATER[76]

    (MALECITE: Speck, Journal of American Folk-Lore, xxx, 480, No. 2)

    Aglabem kept back all the water in the world; so that rivers stopped flowing, and lakes dried up, and the people everywhere began dying of thirst. As a last resort, they sent a messenger to him to ask him to give the people water; but he refused, and gave the messenger only a drink from the water in which he washed. But this was not enough to satisfy even the thirst of one. Then the people began complaining, some saying, “I’m as dry as a fish,” “I’m as dry as a frog,” “I’m as dry as a turtle,” “I’m as dry as a beaver,” and the like, as they were on the verge of dying of thirst.

    At last a great man was sent to Aglabem to beg him to release the water for the people. Aglabem refused, saying that he needed it himself to lie in. Then the messenger felled a tree, so that it fell on top of the monster and killed him. The body of this tree became the main river (St. John’s River), and the branches became the tributary branches of the river, while the leaves became the ponds at the heads of these streams. As the waters flowed down to the villages of the people again, they plunged in to drink, and became transformed into the animals to which they had likened themselves when formerly complaining of their thirst.[4]

    XXIII. THE ORIGIN OF CORN[77]

    (ABABNAKI: Brown, Journal of American Folk-Lore, iii, 214)

    A long time ago, when Indians were first made, there lived one alone, far, far from any others. He knew not of fire, and subsisted on roots, barks, and nuts. This Indian became very lonesome for company. He grew tired of digging roots, lost his appetite, and for several days lay dreaming in the sunshine; when he awoke he saw something standing near, at which, at first, he was very much frightened. But when it spoke, his heart was glad, for it was a beautiful woman with long light hair, very unlike any Indian. He asked her to come to him, but

    {p. 52}

    she would not, and if he tried to approach her she seemed to go farther away; he sang to her of his loneliness and besought her not to leave him; at last she told him, if he would do just as she should say, he would always have her with him. He promised that he would.

    She led him to where there was some very dry grass, told him to get two very dry sticks, rub them together quickly, holding them in the grass. Soon a spark flew out; the grass caught it, and quick as an arrow the ground was burned over. Then she said, “When the sun sets, take me by the hair and drag me over the burned ground.” He did not like to do this, but she told him that wherever he dragged her something like grass would spring up, and he would see her hair coming from between the leaves; then the seeds would be ready for his use. He did as she said, and to this day, when they see the silk (hair) on the cornstalk, the Indians know she has not forgotten them.

    {p. 53}

    CHAPTER III

    TRICKSTER TALES[78]

    XXIV. MANABOZHO’S ADVENTURES[79]

    (Episodes A and B, OJIBWA: Radin, Memoirs of the Geological Survey of Canada; Anthropological Series, ii, 2-3.–Episodes C and D, MENOMINI: Hoffman, Report of the Bureau of American Ethnology, XIV, 203.–Episodes E and F, TIMAGAMI OJIBWA: Speck, Memoirs of the Geological Survey of Canada: Anthropological Series, ix, 33)

    A

    Lake St. Clair, Manabozho saw a number of ducks, and he thought to himself, “Just how am I going to kill them?” After a while, he took out one of his pails and started to drum and sing at the same time. The words of the song he sang were:

    I am bringing new songs.When the ducks saw Manabozho standing near the shore, they swam toward him and as soon as he saw this, he sent his grandmother ahead to build a little lodge, where they could live. In the meantime, he killed a few of the ducks, so, while his grandmother started out to build a shelter, Manabozho went towards the lake where the ducks and geese were floating around and around. Manabozho jumped into a sack and then dived into the water. The ducks and geese were quite surprised to see that he was such an excellent diver, and came closer and closer. Then Manabozho challenged them to a contest at diving. He said that he could beat them all. The ducks all accepted the challenge, but Manabozho beat them. Then he went after the geese and beat them too. For a time he was alternately diving and rising to the surface, all around. Finally he dived under the geese and started to tie their legs together with some basswood bark. When the geese noticed this, they tried to rise and fly away, but they were unable to do so, for Manabozho was hanging on to the other end of the string. The geese, nevertheless, managed to rise, gradually dragging Manabozho along with them. They finally emerged

    {p. 54}

    from the water and rose higher and higher into the air. Manabozho, however, hung on, and would not let go, until his hand was cut and the string broke.[80]

    B

    While walking along the river he saw some berries in the water. He dived down for them, but was stunned when he unexpectedly struck the bottom. There he lay for quite a while, and when he recovered consciousness and looked up, he saw the berries hanging on a tree just above him.[81]

    C

    While Manabozho was once walking along a lake shore, tired and hungry, he observed a long, narrow sandbar, which extended far out into the water, around which were myriads of waterfowl, so Manabozho decided to have a feast. He had with him only his medicine bag; so he entered the brush and hung it upon a tree, now called “Manabozho tree,” and procured a quantity of bark, which he rolled into a bundle and placing it upon his back, returned to the shore, where he pretended to pass slowly by in sight of the birds. Some of the Swans and Ducks, however, recognizing Manabozho and becoming frightened, moved away from the shore.

    One of the Swans called out, “Ho! Manabozho, where are you going?” To this Manabozho replied, “I am going to have a song. As you may see, I have all my songs with me.” Manabozho then called out to the birds, “Come to me, my brothers, and let us sing and dance.” The birds assented and returned to the shore, when all retreated a short distance away from the lake to an open space where they might dance. Manabozho removed the bundle of bark from his back and placed it on the ground, got out his singing-sticks, and said to the birds, “Now, all of you dance around me as I drum; sing as loudly as

    {p. 55}

    you can, and keep your eyes closed. The first one to open his eyes will forever have them red and sore.”

    Manabozho began to beat time upon his bundle of bark, while the birds, with eyes closed, circled around him singing as loudly as they could. Keeping time with one hand, Manabozho suddenly grasped the neck of a Swan, which he broke; but before he had killed the bird it screamed out, whereupon Manabozho said, “That’s right, brothers, sing as loudly as you can.” Soon another Swan fell a victim; then a Goose, and so on until the number of birds was greatly reduced. Then the “Hell-diver,” opening his eyes to see why there was less singing than at first, and beholding Manabozho and the heap of victims, cried out, “Manabozho is killing us! Manabozho is killing us!” and immediately ran to the water, followed by the remainder of the birds.

    As the “Hell-diver” was a poor runner, Manabozho soon overtook him, and said, “I won’t kill you, but you shall always have red eyes and be the laughing-stock of all the birds.” With this he gave the bird a kick, sending him far out into the lake and knocking off his tail, so that the “Hell-diver” is red-eyed and tailless to this day.[4]

    D

    Manabozho then gathered up his birds, and taking them out upon the sandbar buried them–some with their heads protruding, others with the feet sticking out of the sand. He then built a fire to cook the game, but as this would require some time, and as Manabozho was tired after his exertion, he stretched himself on the ground to sleep. In order to be informed if anyone approached, he slapped his thigh and said to it,[83] “You watch the birds, and awaken me if anyone should come near them.” Then, with his back to the fire, he fell asleep.

    After awhile a party of Indians came along in their canoes, and seeing the feast in store, went to the sandbar and pulled out every bird which Manabozho had so carefully placed there, but put back the heads and feet in such a way that there was no indication that the bodies had been disturbed. When the Indians had finished eating they departed, taking with them all the food that remained from the feast.

    Some time afterward, Manabozho awoke, and, being very hungry, bethought himself to enjoy the fruits of his strategem. In attempting to pull a baked swan from the sand he found nothing but the head and neck, which he held in his hand. Then he tried another, and found the body of that bird also gone. So he tried another, and then another, but each time met with disappointment. Who could have robbed him? he thought. He struck his thigh and asked, “Who has been here to rob me of my feast; did I not command you to watch

    {p. 56}

    while I slept?” His thigh responded, “I also fell asleep, as I was very tired; but I see some people moving rapidly away in their canoes; perhaps they were the thieves. I see also they are very dirty and poorly dressed.” Then Manabozho ran out to the point of the sandbar, and beheld the people in their canoes, just disappearing around a point of land. Then he called to them and reviled them, calling them “Winnibe’go! Winnibe’go! ” And by this term the Menomini have ever since designated their thievish neighbors.[4]

    E

    After this Manabozho began travelling again. One time he feasted a lot of animals. He had killed a big bear, which was very fat and he began cooking it, having made a fire with his bow-drill. When he was ready to spread his meat, he heard two trees scraping together, swayed by the wind. He didn’t like this noise while he was having his feast and he thought he could stop it. He climbed up one of the trees and when he reached the spot where the two trees were scraping, his foot got caught in a crack between the trees and he could not free himself.

    When the first animal guest came along and saw Manabozho in the tree, he, the Beaver, said “Come on to the feast, Manabozho is caught and can’t stop us.” And then the other animals came. The Beaver jumped into the grease and ate it, and the Otter did the same, and that is why they are so fat in the belly. The Beaver scooped up the grease and smeared it on himself, and that is the reason why he is so fat now. All the small animals came and got fat for themselves. Last of all the animals came the Rabbit, when nearly all the grease was gone – only a little left. So he put some on the nape of his neck and some on his groin and for this reason he has only a little fat in those places. So all the animals got their fat except Rabbit. Then they all went, and poor Manabozho got free at last. He looked around and found a bear’s skull that was all cleaned except for the brain, and there was only a little of that left, but he couldn’t get at it. Then he wished himself to be changed into an ant in order to get into the skull and get enough to eat, for there was only about an ant’s meal left.

    {p. 57}

    F

    Then he became an ant and entered the skull. When he had enough he turned back into a man, but he had his head inside the skull; this allowed him to walk but not to see.[86] On account of this he had no idea where he was. Then he felt the trees. He said to one, “What are you?” It answered, “Cedar.” He kept doing this with all the trees in order to keep his course. When he got too near the shore, he knew it by the kind of trees he met. So he kept on walking and the only tree that did not answer promptly was the black spruce, and that said “I’m Se’segandak” (black spruce). Then Manabozho knew he was on low ground. He came to a lake, but he did not know how large it was, as he couldn’t see. He started to swim across. An Ojibwa was paddling on the lake with his family and he heard someone calling, “Hey! There’s a bear swimming across the lake.” Manabozho became frightened at this and the Ojibwa then said, “He’s getting near the shore now.” So Manabozho swam faster, and as he could understand the Ojibwa language, he guided himself by the cries. He landed on a smooth rock, slipped and broke the bear’s skull, which fell off his head. Then the Ojibwa cried out, “That’s no bear! That’s Manabozho!” Manabozho was all right, now that he could see, so he ran off, as he didn’t want to stay with these people.

    XXV. THE TRICKSTER’S GREAT FALL AND HIS REVENGE[87]

    (MENOMINI: Hoffman, Report of the Bureau of American Ethnology, xiv, 202)

    Once while the Buzzard was soaring away through the air he saw Manabozho walking along. He flew a little toward the ground, with his wings outspread, and heard Manabozho say to him, “Buzzard, you must be very happy up there where you can soar through the air and see what is transpiring in the world beneath. Take me on your back so that I may ascend with you and see how it appears down here from where you live.” The Buzzard came down, and said, “Manabozho, get on my back and I will take you up into the sky to let you see how the world appears from my abode.” Manabozho approached the Buzzard, but seeing how smooth his back appeared said, ” Buzzard, I am afraid you will let me slide from your back,

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    so you must be careful not to sweep around too rapidly, that I may retain my place upon your back.” The Buzzard told Manabozho that he would be careful, although the bird was determined to play a trick on him if possible. Manabozho mounted the Buzzard and held on to his feathers as well as he could. The Buzzard took a short run, leaped from the ground, spread his wings and rose into the air. Manabozho felt rather timid as the Buzzard swept through the air, and as he circled around his body leaned so much that Manabozho could scarcely retain his position, and he was afraid of slipping off. Presently, as Manabozho was looking down upon the broad earth below, the Buzzard made a sharp curve to one side so that his body leaned more than ever. Manabozho, losing his grasp, slipped off and dropped to earth like an arrow. He struck the ground with such force as to knock him senseless. The Buzzard returned to his place in the sky, but hovered around to see what would become of Manabozho.

    Manabozho lay a long time like one dead. When he recovered he saw something close to and apparently staring him in the face. He could not at first recognize it, but when he put his hands against the object he found that it was his own buttocks, because he had been all doubled up. He arose and prepared to go on his way, when he espied the Buzzard above him, laughing at his own trickery.

    Manabozho then said, “Buzzard, you have played a trick on me by letting me fall, but as I am more powerful than you I shall revenge myself.” The Buzzard then replied, “No, Manabozho, you will not do anything of the kind, because you cannot deceive me. I shall watch you.”

    Manabozho kept on, and the Buzzard, not noticing anything peculiar in the movements of Manabozho, flew on his way through the air. Manabozho then decided to transform himself into a dead deer, because he knew the Buzzard had chosen to subsist on dead animals and fish. Manabozho then went to a place visible from a great distance and from many directions, where he laid himself down and changed himself into the carcass of a deer.[88] Soon the various birds and beasts and crawling things that subsist on such food began to congregate about the dead deer. The Buzzard saw the birds flying toward the place where the body lay, and joined them. He flew around several times to see if it was Manabozho trying to deceive him, then

    {p. 59}

    thought to himself, “No, that is not Manabozho; it is truly a dead deer.” He then approached the body and began to pick a hole into the fleshy part of the thigh. Deeper and deeper into the flesh the Buzzard picked until his head and neck was buried each time he reached in to pluck the fat from the intestines. Without warning, while the Buzzard had his head completely hidden in the carcass of the deer , the deer jumped up and pinched together his flesh, thus firmly grasping the head and neck of the Buzzard. Then Manabozho said, “Aha! Buzzard, I did catch you after all, as I told you I would. Now pull out your head.” The Buzzard with great difficulty withdrew his head from the cavity in which it had been inclosed, but the feathers were all pulled off, leaving his scalp and neck covered with nothing but red skin. Then Manabozho said to the bird, “Thus do I punish you for your deceitfulness; henceforth you will go through the world without feathers on your head and neck, and you shall always stink because of the food you will be obliged to eat.” That is why the buzzard is such a bad-smelling fellow, and why his head and neck are featherless.[4]

    XXVI. THE DECEIVED BLIND MEN[89]

    (MENOMINI: Hoffman, Report of the Bureau of American Ethnology, xiv, 211)

    There was a large settlement on the shore of a lake, and among its people were two very old blind men. It was decided to remove these men to the opposite side of the lake, where they might live in safety, as the settlement was exposed to the attack of enemies, when they might easily be captured and killed. So the relations of the old men got a canoe, some food, a kettle, and a bowl and started across the lake, where they built for them a wigwam in a grove some distance from the water. A line was stretched from the door of the wigwam to a post in the water, so that they would have no difficulty in helping themselves. The food and vessels were put into the wigwam, and after the relations of the old men promised them that they would call often and keep them provided with everything that was needful, they returned to their settlement.

    The two old blind men now began to take care of themselves. On one day one of them would do the cooking while the other went for water, and on the next day they would change about in their work, so that their labors were evenly

    {p. 60}

    divided. As they knew just how much food they required for each meal, the quantity prepared was equally divided, but was eaten out of the one bowl which they had.

    Here they lived in contentment for several years; but one day a Raccoon, which was following the water’s edge looking for crawfish, came to the line which had been stretched from the lake to the wigwam. The Raccoon thought it rather curious to find a cord where he had not before observed one, and wondered to himself, “What is this? I think I shall follow this cord to see where it leads.” So he followed the path along which the cord was stretched until he came to the wigwam. Approaching very cautiously, he went up to the entrance, where he saw the two old men asleep on the ground, their heads at the door and their feet directed toward the heap of hot coals within. The Raccoon sniffed about and soon found there was something good to eat within the wigwam; but he decided not to enter at once for fear of waking the old men; so he retired a short distance to hide himself and to see what they would do.

    Presently the old men awoke, and one said to the other, “My friend, I am getting hungry; let us prepare some food.” “Very well,” replied his companion, “you go down to the lake and fetch some water while I get the fire started.”

    The Raccoon heard this conversation, and, wishing to deceive the old man, immediately ran to the water, untied the cord from the post, and carried it to a clump of bushes, where he tied it. When the old man came along with his kettle to get water, he stumbled around the brush until he found the end of the cord; then he began to dip his kettle down upon the ground for water. Not finding any, he slowly returned and said to his companion, “We shall surely die, because the lake is dried up and the brush is grown where we used to get water. What shall we do?”

    “That can not be,” responded his companion, “for we have not been asleep long enough for the brush to grow upon the lake bed. Let me go out to try if I can not get some water.” So taking the kettle from his friend he started off.

    So soon as the first old man had returned to the wigwam, the Raccoon took the cord back and tied it where he had found it, then waited to see the result.

    The second old man now came along, entered the lake, and getting his kettle full of water returned to the wigwam, saying

    {p. 61}

    as he entered, “My friend, you told me what was not true. There is water enough; for here, you see, I have our kettle full.” The other could not understand this at all, and wondered what had caused the deception.

    The Raccoon approached the wigwam and entered to await the cooking of the food. When it was ready, the pieces of meat, for there were eight of them, were put into the bowl and the old men sat down on the ground facing each other, with the bowl between them. Each took a piece of meat, and they began to talk of various things and were enjoying themselves.

    The Raccoon now quietly removed four pieces of meat from the bowl and began to eat them, enjoying the feast even more than the old blind men. Presently one of them reached into the bowl to get another piece of meat, and finding that only two pieces remained, said, “My friend, you must be very hungry to eat so rapidly; I have had but one piece, and there are but two pieces left.”

    The other replied, “I have not taken them, but suspect you have eaten them yourself”; whereupon the other replied more angrily than before. Thus they argued, and the Raccoon, desiring to have more sport, tapped each of them on the face. The old men, each believing the other had struck him, began to fight, rolling over the floor of the wigwam, upsetting the bowl and the kettle, and causing the fire to be scattered. The Raccoon then took the two remaining pieces of meat and made his exit from the wigwam, laughing ha, ha, ha, ha; whereupon the old men instantly ceased their strife, for they now knew they had been deceived. The Raccoon then remarked to them, “I have played a nice trick on you; you should not find fault with each other so easily.” Then the Raccoon continued his crawfish-hunting along the lake shore.

    XXVII. THE TRICKSTER’S RACE[90]

    (BLACKFOOT: Wissler and Duvall, Anthropological Papers of the American Museum of Natural History, ii, 27, No. 11)

    Now Old Man went on and came to a place where deer and elk were playing a game called “Follow your leader.” Old Man watched the game a while. Then he asked permission to play. He took the lead, sang a song, and ran about this way and that, and finally led them up to the edge of a cliff. Old Man jumped

    {p. 62}

    down and was knocked senseless. After a while he got up and called to the rest to follow. “No, we might hurt ourselves.” “Oh!” said Old Man, “it is nice and soft here, and I had to sleep awhile.” Then the elk all jumped down and were killed. Then Old Man said to the deer, “Now, you jump.” “No,” said the deer, “we shall not jump down, because the elk are all killed.” “No,” said Old Man, “they are only laughing.” So the deer jumped down and were all killed. Now, when the elk were about to jump over, there was a female elk about to become a mother, and she begged Old Man not to make her jump, so he let her go. A few of the deer were also let go for the same reason. If he had not done this, all the elk and deer would have been killed.

    Old Man was now busy butchering the animals that had been killed by falling over the cliff. When he was through butchering, he went out and found a place to camp. Then he carried his meat there and hung it up to dry. When he was all alone, a Coyote came to him. This Coyote had a shell on his neck, and one leg was tied up as if badly hurt. The Coyote said to Old Man, “Give me something to eat.”

    Old Man said to him, “Give me that shell on your neck to skim the soup, and I will give you something to eat.” “No,” said Coyote, ” that shell is my medicine.” Then Old Man noticed that the Coyote had his leg tied up, and said, “Well, brother, I will run you a race for a meal.” “Well,” said Coyote, “I am hurt. I cannot run”. “That makes no difference,” said Old Man, “run anyway.” “Well,” said Coyote, “I will run for a short distance.” “No,” said Old Man, “you have to run a long distance.” Finally Coyote agreed. They were to run to a distant point, then back again. Coyote started out very slow, and kept crying for Old Man to wait, to wait. At last Coyote and Old Man came to the turning-point. Then Coyote took the bandage off his leg, began to run fast, and soon left Old Man far behind. He began to call out to all the coyotes, the animals, and mice, and they all came rushing up to Old Man’s camp and began to eat his meat. It was a long time before Old Man reached the camp; but he kept calling out, “Leave me some meat, leave me some meat.”

    XXVIII. THE EYE-JUGGLER[92]

    (CHEYENNE: Kroeber, .Journal of American Folk-Lore, xiii, 168, No. 11)

    There was a man that could send his eyes out of his head, on the limb of a tree, and call them back again, by saying “Eyes hang upon a branch.” White-man saw him doing this, and came to him crying; he wanted to learn this too. The man taught him, but warned him not to do it more than four times in one day. White-man went off along the river. When he came to the highest tree he could see, he sent his eyes to the top. Then he called them back. He thought he could do this as often as he wished, disregarding the warning.

    The fifth time his eyes remained fastened to the limb. All day he called, but the eyes began to swell and spoil, and flies gathered on them. White-man grew tired and lay down, facing his eyes, still calling for them, though they never came; and he cried. At night he was half asleep, when a mouse ran over him. He closed his lids that the mice would not see he was blind, and lay still, in order to catch one.

    At last one sat on his breast. He kept quiet to let it become used to him, and the mouse went on his face, trying to cut his hair for its nest. Then it licked his tears, but let its tail hang in his mouth. He closed it, and caught the mouse. He seized it tightly, and made it guide him, telling him of his misfortune. The mouse said it could see the eyes, and they had swelled to an enormous size. It offered to climb the tree and get them for him, but White-man would not let it go. It tried to wriggle free, but he held it fast. Then the mouse asked on what condition he would release it, and White-man said, only if it gave him one of its eyes.[94] So it gave him one, and he could see again, and let the mouse go. But the small eye was far back in his socket, and he could not see very well with it.

    A buffalo was grazing near by, and as White-man stood near him crying, he looked on and wondered. White-man said: “Here is a buffalo, who has the power to help me in my trouble.” So the Buffalo asked him what he wanted. White-man told him he had lost his eye and needed one. The buffalo took out one of his and put it in White-man’s head. Now White-man could see far again. But the eye did not fit the socket; most of it was outside. The other was far inside. Thus he remained.

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    XXIX. THE SHARPENED LEG.[95]

    (CHEYENNE: Kroeber, Journal of American Folk-Lore, xiii, 169, No. 12)

    There was a man whose leg was pointed, so that by running and jumping against trees he could stick in them. By saying ‘naiwatoutawa,’ he brought himself back to the ground. On a hot day he would stick himself against a tree for greater shade and coolness. However, he could not do this trick more than four times. Once while he was doing this, White-man came to him, crying, and said: “Brother, sharpen my leg!” The man replied: “That is not very hard. I can sharpen your leg.” White-man stood on a large log, and the other, with an axe, sharpened his leg, telling him to hold still bravely. The pain caused the tears to come from his eyes.

    When the man had sharpened his leg, he told him to do the trick only four times a day, and to keep count in order not to exceed this number. White-man went down toward the river, singing. Near the bank was a large tree; toward this he ran, then jumped and stuck in it. Then he called himself back to the ground. Again he jumped, this time against another tree; but now he counted one, thinking in this way to get the better of the other man. The third time, he counted two. The fourth time, birds and animals stood by, and he was proud to show his ability, and jumped high, and pushed his leg in up to the knee. Then coyotes, wolves, and other animals came to see him; some of them asked how he came to know the trick, and begged him to teach it to them, so they could stick to trees at night.

    He was still prouder now, and for the fifth time he ran and jumped as high as he could, and half his thigh entered the tree. Then he counted four. Then he called to get to the ground again. But he stuck. He called out all day; he tried to send the animals to the man who had taught him. He was fast in the tree for many days, until he starved to death.

    XXX. THE OFFENDED ROLLING STONE[96]

    (PAWNEE: Dorsey, Publications of the Carnegie Institution, lix, 446, No. 126)

    Coyote was going along, and as he had not had anything to eat for some time he was very hungry. In the evening he went

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    to a high hill and sat down. Early the next morning he started again. He came to a big round stone. He took out his knife and said: “Grandfather, this knife I give to you as a present. I want you to help me to get something to eat.”

    Coyote went over a hill, and there in the bottom was a village of people. He went into the village and he could see meat hanging on poles everywhere in the camp. He went into one of the tipis and the people in the tipi roasted a piece of meat for him. just as he was about to taste of the meat he thought of his knife and said: “Why did I give my knife to that stone? I should have kept it and then I should have been able to cut the meat without having to pull it with my hands.” He asked to be excused and went out. He went to where the stone was. He said: “Grandfather, I will have to take back this knife, for I have found a village of people with plenty of meat.” He went over the hills and into the bottom, but there was no village there. Coyote went back and returned the knife to the stone. He went back over the hills and there saw the village and he entered one of the tipis. They placed before him some meat. He began to chew the meat. He thought of his knife. He went back to the stone, and as he took the knife the stone said: “Why do you take the knife away from me? I am now going to kill you.”

    Then the stone ran after the Coyote. Coyote ran and came to a den of Bears. He told the Bears that a person was running after him and he asked them to help him. The Bears said that they were not afraid of anything. They asked what the thing was, and he said it was the stone. The Bears said: “Keep on running. We can not do anything with the stone.” The stone was close to Coyote when he came up to another den of Mountain-Lions. They also told Coyote to pass on, as they could not do anything for him. After a while Coyote came to a Buffalo standing all alone, but when the Buffalo found out that it was the stone running after Coyote he told him to pass on.

    At last Coyote came to a place where the Bull-Bats stayed. Coyote said: “Grandchildren, there is a person running after me.” The Bull-Bats then said: “Enter our lodge and remain there.”[146] When the stone came rolling up it said: “Where is that person who came here?” The Bull-Bats did not reply and the stone became angry. Then the Bull-Bats said: “He is here and we are going to protect him.” The Bull-Bats flew

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    up and then down, and they expelled flatus on the stone. Every time they did this a piece broke off from the stone. The largest Bull-Bat came down and expelled flatus right on the center and broke the stone into pieces. Then the Coyote was told to come out and go on his way.

    Coyote started off, and when he got over the hills he turned around and yelled at the Bull-Bats and said: “All you big-nosed funny things, how you did behave to that stone.” The Bull-Bats heard it and did not pay any attention, but he kept on making fun of them. Then the Bull-Bats flew up in a group, and came down, and with their wings they got the stones together again and started it to rolling, and said: “Go and kill that fellow.” The stone then ran after Coyote and Coyote tried to get away, but he could not. At last he gave out. He jumped over a steep bank and the stone was right behind him. As Coyote struck the bottom, the stone fell on him and killed him. This is why we used to find dead coyotes in the hills and valleys.

    XXXI. THE TRICKSTER KILLS THE CHILDREN[97]

    (ARAPAHO: Dorsey and Kroeber, Field Museum: Anthropological Series, v, 101, No. 49)

    Nihansan was travelling down a stream. As he walked along on the bank he saw something red in the water. They were red plums. He wanted them badly. Taking off his clothes, he dived in and felt over the bottom with his hands; but he could find nothing, and the current carried him down-stream and to the surface again. He thought. He took stones and tied them to his wrists and ankles so that they should weigh him down in the water. Then he dived again; he felt over the bottom, but could find nothing. When his breath gave out he tried to come up, but could not. He was nearly dead, when at last the stones on one side fell off and he barely rose to the surface sideways and got a little air. As he revived, floating on his back, he saw the plums hanging on the tree above him. He said to himself: “You fool!” He scolded himself a long time. Then he got up, took off the stones, threw them away, and went and ate the plums. He also filled his robe with them.

    Then he went on down the river. He came to a tent. He saw a bear-woman come out and go in again. Going close to

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    the tent, he threw a plum so that it dropped in through the top of the tent. When it fell inside, the bear-women and children all scrambled for it. Then he threw another and another. At last one of the women said to her child: “Go out and see if that is not your uncle Nihansan.” The child went out, came back, and said: “Yes, it is my uncle Nihansan.” Then Nihansan came in.. He gave them the plums, and said: “I wonder that you never get plums, they grow so near you!” The bear-women wanted to get some at once. He said: “Go up the river a little way; it is not far. Take all your children with you that are old enough to pick. Leave the babies here and I will watch them.” They all went.

    Then he cut all the babies’ heads off. He put the heads back into the cradles; the bodies he put into a large kettle and cooked. When the bear-women came back, he said to them: “Have you never been to that hill here? There were many young wolves there.” “In that little hill here?” they asked. “Yes. While you were gone I dug the young wolves out and cooked them.” Then they were all pleased. They sat down and began to eat.[98] One of the children said: “This tastes like my little sister.” “Hush!” said her mother, “don’t say that.” Nihansan became uneasy. “It is too hot here,” he said, and took some plums and went off a little distance; there he sat down and ate. When he had finished, he shouted: “Ho! Ho! bear-women, you have eaten your own children.”

    All the bears ran to their cradles and found only the heads of the children. At once they pursued him. They began to come near him. Nihansan said: “I wish there were a hole that I could hide in.” When they had nearly caught him he came to a hole and threw himself into it.

    The hole extended through the hill, and he came out on the other side while the bear-women were still standing before the entrance. He painted himself with white paint to look like a different person, took a willow stick, put feathers on it, and laid it across his arm. Then he went to the women. “What are you crying about?” he asked them. They told him. He said: “I will go into the hole for you,” and crawled in. Soon he cried as if hurt, and scratched his shoulders. Then he came out, saying: “Nihansan is too strong for me. Go into the hole yourselves; he is not very far in.” They all went in, but soon came out again and said: “We cannot find him.”

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    Nihansan entered once more, scratched himself bloody, bit himself, and cried out. He said: “He has long finger nails with which he scratches me. I cannot drag him out. But he is at the end of the hole. He cannot go back farther. If you go in, you can drag him out. He is only a little farther than you went last time.”

    They all went into the hole. Nihansan got brush and grass and made a fire at the entrance. “That sounds like flint striking,” said one of the women. “The flint birds are flying,” Nihansan said. “That sounds like fire,” said another woman. “The fire birds are flying about; they will soon be gone by.” “That is just like smoke,” called a woman. “The smoke birds are passing. Go on, he is only a little farther, you will catch him soon,” said Nihansan. Then the heat followed the smoke into the hole. The bear-women began to shout. “Now the heat birds are flying,” said Nihansan.

    Then the bears were all killed. Nihansan put out the fire and dragged them out. “Thus one obtains food when he is hungry,” he said. He cut up the meat, ate some of it, and hung the rest on branches to dry. Then he went to sleep.

    XXXII. WILDCAT GETS A NEW FACE[99]

    (UINTAH UTE: Mason, Journal of American Folk-Lore, xxiii, 301, No. 3)

    Long ago Wildcat had a long nose and tail. One day he was sleeping on a rock when Coyote came along. He pushed Wildcat’s nose and tail in, and then went home. At noon Wildcat woke up, and noticed his short nose and tail. “What’s the matter with me?” he asked. Then he guessed the cause. “Oh! Coyote did that,” he said, and he hunted for him.

    Now, Coyote was sleepy and had lain down. Wildcat came and sat down beside him. He pulled out Coyote’s nose and tail and made them long. They were short before. Then he ran off. After a while Coyote woke up and saw his long nose and tail.

    XXXIII. THE TRICKSTER BECOMES A DISH[100]

    (LILLOOET: Teit, Journal of American Folk-Lore, xxv, 303, No. 7)

    Two brothers lived at the very head waters of the Upper Lillooet River, and spent most of their time training themselves

    {p. 69}

    in the neighboring mountains, for they wished to become great. One of them became ill, and had to remain at home. After four years’ illness, he became weak, and so thin that he seemed nothing but skin and bones. His brother grew anxious about him, and stopped his training. He hunted, and brought in rabbits, squirrel, and all kinds of meat, for his sick brother. He also threw small pieces of stick into the water, making them turn into fish. Then he caught them and gave them to his brother to eat. But no kind of food seemed to agree with the invalid, for he rapidly grew weaker and thinner.

    When the youth saw that no food did his brother good, he made up his mind to take him away to some other place to be cured. They embarked in a canoe, and proceeded down the Lillooet River, giving names to all the places as they passed along. They came to a place they called Ilamux. Here there was a rock which dammed the river. They made a hole through it to allow their canoe to pass. Even at the present day it appears like a stone bridge across the river. Proceeding, they came to a place they called Komelux. Here two creeks, running from opposite directions, met each other with very great force. They made the water smooth enough to be safe for a canoe to pass. Proceeding, they came to a place they named Kulexwin. Here there was a steep, rocky mountain close to the river. They threw their medicine-mat at it, and it became flat like a mat.

    Thus they proceeded down to Big and Little Lillooet Lakes and the Lower Lillooet River, until they reached Harrison Lake. All the way along they gave names to the places, made the waters navigable, and changed many features of the country.[46] They reached Fraser River, went down to its mouth, and proceeded out to sea to the land of the salmon. When they arrived there, the strong brother hid himself, while the sick man transformed himself into a wooden dish, nicely painted and carved; and in this form he floated against the dam inside of which the people kept the salmon. A man found the dish, and took it to his daughter, who admired it very much, and used it to eat from. Whatever salmon she left in the dish over night always disappeared; but she did not care, because salmon were plentiful.

    The dish ate the salmon, or, rather, the sick brother in dish form; and soon he became fat and well again. The other

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    brother left his hiding-place every night to see the invalid, and to eat salmon out of the basket into which the people threw their leavings. He was glad to see his brother getting well so rapidly. When he had become very fat, his brother told him it was time they departed: so one night he broke the dam, and let the salmon out. Then they embarked in their canoe, and led the salmon toward the mouth of the Fraser River.

    The salmon travelled very fast, and by the next morning they had reached the river. As they ascended, they took pieces of salmon from their basket, and threw them into the different creeks and rivers. Wherever they threw pieces of salmon, some of the fish followed. Thus they introduced the salmon into the streams of the interior. “Henceforth,” said they, “salmon shall run at this time each year, and the people shall become acquainted with them and eat them.” Then the brothers returned to their home at the head of the Upper Lillooet River, and they made near their house the hot springs called Tcîq, which they used for cooking their food.

    XXXIV. COYOTE PROVES HIMSELF A CANNIBAL[102]

    (JICARILLA APACHE: Goddard, Anthropological Papers of the American Museum of Natural History, viii, 225, No. 27)

    Owl was the one who had arrows. He had a club also with which he killed men whom he ate. “Up at the low gap I am watching for men, wuu hwuu woo,” he sang. Coyote came walking along in front of him. “Wuu hwuu woo,” sang Owl, “I am looking for men in the low gap.” The two came face to face there. “Now,” said Owl, “the one who vomits human flesh will kill men.” “Very well,” said Coyote, “shut your eyes.” Owl shut his eyes. When he vomited, Coyote put his hand under and took the meat. The grasshoppers which Coyote vomited he put in Owl’s hand.

    “Now open your eyes,” said Coyote. Owl looked and saw the grasshoppers lying in his hand. Coyote showed him the meat. “What did I tell you,” said Coyote, “this is the meat I threw up.” “Where did I drink in the grasshoppers?” said Owl.

    Coyote ran all around Owl. “Because I run fast like this I eat people,” said Coyote. “These legs of yours are too large,

    {p. 71}

    I will fix them for you. Shut your eyes.” Coyote cut Owl’s leg, trimming away the meat. He broke his leg with a stone and took the arrows away leaving him only the club.

    Coyote ran around Owl who threw his club at him. He would say, “Come back, my club,” and it would come back to him. He threw it again. “Come here, my club,” he called. He hit him with it. Coyote said, “Wherever a stick falls when one throws it there it will lie.” The club did not return to Owl.

    “Now you will live right here in the canyon where many arrows will be in front of you. Somebody might kill you,” Coyote told him. Owl hitched himself along into the canyon. “Arrows painted black may kill you,” said Coyote. Coyote went around in front of him and shot him with his own (Owl’s) arrows.

    After that everybody was afraid of Coyote, who went around killing off the people.

    XXXV. THE BUNGLING HOST[103]

    (THOMPSON: Teit, Memoirs of the American Folk-Lore Society, vi, 40)

    The Black Bear invited the Coyote to her underground lodge. He went the next morning, and on arriving was kindly treated by the Bear. She gave him berries and other food to eat, which was very acceptable to him, as he was almost famishing. Before long the Black Bear put more wood on the fire, and placed a dish down by the side of the fire. Then she held her hands, fingers turned downward, in front of the blaze. Before long melted fat commenced to drip from her finger-tips into the dish below, which in a short time became quite full. She took the dish and placed it in front of the Coyote, asking him to partake of the fat, which he did, eating as much as he was able. After finishing his repast, the Coyote said that he would now go home. At the same time he invited the Black Bear to his house on the morrow, when he said he would return her dish, which in the mean time he would borrow so as to take home the rest of the fat for his wife.

    In due course the Black Bear arrived at the Coyote’s house, where she was treated to some offal which the Coyote had found, but which he told her was fresh, as he had been out hunting and had just brought it in. After a while the Coyote told his wife to stir the fire, because he wanted to get some fat

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    to give to his guest. He then set the dish down close to the fire, and holding up his paws in front of the blaze, exactly as the Black Bear had done, he awaited results. As there was no sign of any fat coming, he placed his paws still nearer to the flame, and held them there until they commenced to shrivel and curl up with the heat, and still there were no signs of any grease dripping down. His paws had now almost shrunk up into a ball. He was unable to endure the pain any longer, withdrew his hands from the fire, and ran around the house, howling with pain. The Black bear then said to him, “What a fool you are! Poor fellow! Watch me how I do it.” She then held up her paws in front of the fire, as she had done on the previous day, and before long the dish was full of grease. She then made the Coyote a present of the grease, and told him never to try and do what was beyond his power.

    Sometime afterwards the Coyote felt hungry and thought he would pay a visit to Tsalas, who lived in an underground lodge some little distance away. Upon entering, Tsalas treated him kindly, telling him that he would go and get some fresh fish for him to eat. He went outside, took a withe from some neighboring bushes, and went down to the river, where he made a small hole in the ice, and commenced to dive for fish. The Coyote, meanwhile, watched all his movements from the top of the ladder. Before long, Tsalas had caught a goodly number of fish, which he strung on the withe, and returning home, cooked some of them for the Coyote, who soon ate his fill.

    On leaving, the Coyote invited Tsalas to visit him at his house on the morrow. Accordingly, the next day, Tsalas repaired to the Coyote’s house, where he was offered old meat; but, unlike the Black Bear, he was not fond of such food. Therefore the Coyote proposed to go and get some fresh fish for him. The Coyote left the house, took a withe, and after making a hole in the ice put his head down the hole in order to look for the fish before diving. But in trying to get his head out again he found that he could not. Wondering at this long absence, Tsalas went to look for his friend, and found him with his head stuck down in the ice-hole. He pulled him out, more dead than alive, and addressing him, said, “Poor fellow! Why should you make yourself worse off than you already are? You are very foolish to try to do things that are beyond your powers. Now look at me!” Tsalas then put his head down in the

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    hole and soon commenced to toss plenty of fish out on the ice. He made a present of them to the Coyote, and went home, leaving the Coyote in anything but a pleasant mood.

    Some time afterwards the Coyote went to the mountains to watch the Magpie and learn his methods of hunting. The latter had set a net-snare close by his underground lodge. He went up the mountains, singled out a large buck deer, which he teased, and called names, such as “big posterior,” “hairy posterior,” “short-tail.” The buck at last grew angry and charged the Magpie, who ran away. He just kept a little ahead of the buck, so as to encourage him, and led him right into the snare, in which his antlers stuck fast, whilst the Magpie jumped over it, and turning round, stabbed the entangled buck to death. The Coyote made up his mind that he would do as the Magpie had done. So he placed a net-snare close by his house, and, going up the mountains, soon fell in with a buck deer, whom he commenced to belittle and slander, calling him all kinds of nasty names, just as the Magpie had done. The buck grew angry, charged the Coyote, who made for home, where his snare was, with the buck close after him. On reaching the net, the Coyote tried to jump over it, but failed to do so. He fell into the net and became entangled in it. Then the buck began to prod him with his antlers, and would have killed him if the people had not run out and prevented it by killing the buck.

    XXXVI. COYOTE AND PORCUPINE[104]

    (NEZ PERCÉ: Spinden, Journal of American Folk-Lore, xxi, 21, No. 9)

    Once Porcupine was going along the river bank looking for food. Soon he saw some fine, fat buffalo, ten of them, just across the river. Then Porcupine wanted to get across the river, but could not. After some thought he called to the buffalo to stand in line. This was so that he could tell which one was the fattest. Then he picked out the fattest one and told him to swim across the river. When this buffalo came up to Porcupine, he asked Porcupine where he wanted to sit, on his back or on his tail. Porcupine answered, “I would rather be under your forelegs, so I shall not drown.”

    The buffalo agreed. When they were nearly across, Porcupine struck the buffalo under the foreleg with a large knife. So he killed that buffalo, but the others ran away.

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    Porcupine was looking for something with which to sharpen his knife. He was singing, “I wish I could find something with which to sharpen my knife, for I haven’t had any fat buffalo yet.” Now, Coyote happened to be going by and he heard Porcupine singing. Coyote came up to him and Porcupine was afraid. Coyote asked him what he was singing, and Porcupine answered, “I was not singing anything, I was just saying I wish I had some string for my moccasin.” Coyote said, “No, you did not say that; I heard what you said.” Porcupine said nothing more; so Coyote told him what he had killed. Coyote said, “Now, I have a sharp knife, so I can help you.” Then Coyote said, “Let us try jumping over the buffalo; the one who jumps over may have it all. I’ll try first.” Coyote succeeded, but Porcupine did not, so Coyote got all the meat. Then Coyote took his sharp knife and cut Porcupine’s head, but did not kill him.

    Now, Coyote had some children: one of them was with him, and the rest were at home. Coyote said to his child, “I am going after the other children. You watch the old Porcupine, and if he gets up you call me and I will come back and kill him.” When Coyote was gone, Porcupine got up. The young Coyote cried, “Father, Porcupine is up.” Then Coyote hurried back and asked his baby what the matter was. The child said, “He was trying to take some of the buffalo meat, but now he is quiet again.” Coyote started off a second time. When he was a great way off Porcupine got up. The child called his father, but this time in vain. Porcupine struck the young Coyote with a stone and killed him. Then he set the child up under a tree and stuffed his mouth full of buffalo fat. Then Porcupine took all the meat to the top of a tree and watched for Coyote and his family to come.

    When Coyote with his wife and children had come up close, Coyote said to the children, “Look at your brother; he is eating and having a great time.” But when they arrived they saw that the baby was killed and had his mouth stuffed with fat. Then Coyote was very angry. He wondered where Porcupine had gone. When Coyote looked up he saw Porcupine sitting in a tall tree laughing. Coyote said, “Please come down”; but Porcupine answered, “I do not like you because you are trying to cheat me out of my buffalo meat.” Coyote said, “Just give us a little piece of fat or meat.” Then Porcupine

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    told Coyote and his family to all stand together under the tree. They did this. Then Porcupine dropped the buffalo head down on them and they were all killed.

    XXXVII. BEAVER AND PORCUPINE[106]

    (TLINGIT: Swanton, Bulletin of the Bureau of American Ethnology, xxxix, 220, No. 63)

    The beaver and the porcupine were great friends and went about everywhere together. The porcupine often visited the beaver’s house, but the latter did not like to have him come because he left quills there. One time, when the porcupine said that he wanted to go out to the beaver’s house, the beaver said, “All right, I will take you out on my back.” He started, but instead of going to his house he took him to a stump in the very middle of the lake. Then he said to him, “This is my house,” left him there, and went ashore.

    While the porcupine was upon this stump he began singing a song, “Let it become frozen.[107] Let it become frozen so that I can cross to Wolverine-man’s place.” He meant that he wanted to walk ashore on the ice. So the surface of the lake froze, and he walked home.

    Some time after this, when the two friends were again playing together, the porcupine said, “You come now. It is my turn to carry yon on my back.” Then the beaver got on the porcupine’s back, and the porcupine took him to the top of a very high tree, after which he came down and left him. For a long time the beaver did not know how to get down, but finally he climbed down, and they say that this is what gives the broken appearance to tree bark.[4]

    XXXVIII. THE BIG TURTLE’S WAR PARTY[108]

    (SKIDI PAWNEE: Dorsey, Memoirs of the American Folk-Lore Society, viii, 274, No. 74)

    A turtle went on the warpath, and as he went along, he met Coyote, who said: “And where are you going, grandson?” The turtle said: ” I am on the warpath.” Coyote said: “Where are you going?” “I am going to a camp where there are many people,” said the turtle. “Let me see you run,” the turtle said. Coyote ran. The turtle said: “You cannot run fast; I do not want you.”

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    The turtle went on, and he met a fox. “Well, brother,” said the fox, “where are you going?” “I am going on the warpath,” said the turtle. “Where are you going?” said the fox. “I am going where there are many people,” said the turtle. “Can I go with you?” said the fox. The turtle said: “Let me see you run.” The fox ran, and he went so fast that the turtle could hardly see him. The turtle said: “You cannot run fast; I do not want you.”

    The turtle then went on, and a hawk flew by him, and the hawk heard the turtle say: “I am on the warpath, I am looking for people to join me.” The hawk said: “Brother, what did you say?” “I am on the warpath,” said the turtle. “Can I join you?” said the hawk. “Let me see you fly your best,” said the turtle. The hawk flew so fast that the turtle could not see him for a while. When the hawk came back, the turtle said: “You cannot fly fast; I do not want you.”

    Again the turtle went on, and kept on saying: “I am on the warpath, I am looking for people to join me.” A rabbit jumped up and said: “Can I go along?” “Let me see you run,” said the turtle. The rabbit ran, and ran fast. The turtle said: “You cannot run fast; I do not want you.”

    The turtle went on, saying: “I am looking for people to join me.” Up jumped a flint knife and said: “Brother, can I join you?” “You may if you can run fast,” said the turtle; “let me see you run.” The knife tried to run, and could not. “You will do,” said the turtle; “come with me.”

    They went on, and the turtle was saying: “I am looking for people to go on the warpath with me.” Up jumped a hairbrush. “What did you say?” said the brush. “I am on the warpath,” said the turtle. “Can I go along?” said the brush. The turtle said: “Let me see you run.” The brush tried to run, but could not. The turtle said: “You will do; come with us.”

    They went on, and the turtle was saying: “I am on the warpath, I am looking for people to join me.” Up jumped an awl, and it said: “Can I join you?” The turtle said: “Let me see you run.” The awl tried to run, but could not. “You will do,” said the turtle; “come with us.”

    So the four went on, and they came to a big camp, and the turtle sent the knife into camp. The knife went into camp, and one man found it, took it home, and while trying to cut meat

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    the man cut his fingers, and threw the knife at the doorway. The knife went back to the turtle and said: “I was picked up, and while the man was trying to cut meat, I cut his hand and he threw me at the doorway, so I came back.”

    The turtle said: “Very well. Now, Brush, you go and see what you can do.” So the brush went into camp, and a young girl picked it up and commenced to brush her hair. The brush pulled the girl’s hair out, so that the girl threw the brush at the doorway, and it came back. It said: “Brother Turtle, there is a young girl who has lovely hair. She used me on her head, and I pulled on her hair, so that she threw me away. See I have her hair here.” “Well done,” said the turtle.

    “Now, Awl, go and be brave,” said the turtle. The awl went into camp, and an old woman picked it up. She began to sew her moccasins, and all at once she stuck the awl in one of her fingers. The woman threw it away, and it came back and said: “Brother Turtle, I hurt a woman badly. She was using me while she was sewing her moccasins, and I stuck one of her fingers; she threw me away.” “Well done, brothers, now it is my turn,” said the turtle.

    The turtle went into camp, and people saw him and said: “What does this mean? Look at Turtle; he is on the warpath. Let us kill him.” So they took him, and people said: “Let us spread hot coals and put him in there.” “All right,” said the turtle, “that will suit me for I will spread out my legs and burn some of you.” People said: “True, let us then put a kettle over the fire, and when the water boils let us put him in.” The turtle said: “Good! Put me in, and I will scald some of you.” People said: “True! Let us throw him into the stream.” The turtle said: “No, do not do that. I am afraid, I am afraid!” People said: “He is afraid of water; let us throw him in there.” But the turtle hallooed the more: “I am afraid! Do not throw me in the water!” So the people threw the turtle in the water. The turtle came up to the surface and said: “I am a cheat. Heyru! Heyru!” poking his tongue out.

    The people picked up the knife, awl, and brush and used them. The turtle stayed in the water, and every time the people went to the water, Turtle would say: “I cheated you; water is my home.” People would throw stones at it, and it would dive.[109]

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    CHAPTER IV

    HERO TALES[110]

    XXXIX. THE SUN TESTS HIS SON-IN-LAW[111]

    (BELLA COOLA: Boas, Jesup North Pacific Expedition, i, 73)

    In a place on Bella Coola River, there used to be a salmon-weir. A chief and his wife lived at this place. One day the wife was cutting salmon on the bank of the river. When she opened the last salmon, she found a small boy in it. She took him out and washed him in the river. She placed him near by, entered the house, and said to the people, “Come and see what I have found in my salmon!” She had a child in her house, which was still in the cradle. The little boy whom she had found was half as long as her fore-arm. She carried him into the house, and the people advised her to take good care of him. She nursed him with her own baby. When the people were talking in the house, the baby looked around as though he understood what they were saying. On the following day the people were surprised to see how much he had grown, and in a few days he was as tall as any ordinary child.[112] Her own baby also grew up with marvelous rapidity. She gave each of them one breast. After a few days they were able to walk and to talk.

    .     .     .     .     .     .     .

    [When they mature, the boys go on adventures.]

    The two young men were passing by the houses, and looked into the doorways. There was a house in the centre of this town; there they saw a beautiful girl sitting in the middle of the house. Her hair was red, and reached down to the floor. She was very white. Her eyes were large, and as clear as rock crystal. The boy fell in love with the girl. They went on, but his thoughts were with her. The Salmon boy said, “I am going to enter this house. You must watch closely what I do, and imitate me. The Door of this house tries to bite every one who enters.” The Door opened, and the Salmon jumped into the

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    house. Then the Door snapped,[113] but missed him. When it opened again, the boy jumped into the house. They found a number of people inside, who invited them to sit down. They spread food before them, but the boy did not like their food. It had a very strong smell, and looked rather curious. It consisted of algae that grow on logs that lie in the river.

    When the boy did not touch it, one of the men said to him, “Maybe you want to eat those two children. Take them down to the river and throw them into the water, but do not look.” The two children arose, and he took them down to the river. Then he threw them into the water without looking at them. At the place where he had thrown them down, he found a male and a female Salmon. He took them up to the house and roasted them. The people told him to preserve the intestines and the bones carefully. After he had eaten, one of the men told him to carry the intestines and the bones to the same place where he had thrown the children into the water. He carried them in his hands, and threw them into the river without looking. When he entered the house, he heard the children following him. The girl was covering one of her eyes with her hands. The boy was limping, because he had lost one of his bones. Then the people looked at the place where the boy had been sitting, and they found the eye, and a bone from the head of the male salmon. They ordered the boy to throw these into the water. He took the children and the eye and the bone, and threw them into the river. Then the children were hale and well.[114]

    After a while the youth said to his Salmon brother, “I wish to go to the other house where I saw the beautiful girl.” They went there, and he said to his Salmon brother, “Let us enter. I should like to see her face well.” They went in. Then the man arose, and spread a caribou blanket for them to sit on, and the people gave them food. Then he whispered to his brother, “Tell the girl I want to marry her.” The Salmon boy told the girl, who smiled, and said, “He must not marry me. Whoever marries me must die. I like him, and I do not wish to kill him; but if he wishes to die, let him marry me.[115]

    .     .     .     .     .     .     .

    The woman was the Salmon-berry Bird. After one day she gave birth to a boy, and on the following day she gave birth to a girl.[116] She was the daughter of the Spring Salmon.

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    After a while the girl’s father said, “Let us launch our canoe, and let us carry the young man back to his own people.” He sent a messenger to call all the people of the village; and they all made themselves ready, and early the next morning they started in their canoes. The young man went in the canoe of the Spring Salmon, which was the fastest. The canoe of the Sock-eye Salmon came next. The people in the canoe of the Calico Salmon were laughing all the time. They went up the river; and a short distance below the village of the young man’s father they landed, and made fast their canoes. Then they sent two messengers up the river to see if the people had finished their salmon-weir. Soon they returned with information that the weir had been finished. Then they sent the young man and his wife, and they gave them a great many presents for the young man’s father.

    The watchman who was stationed at the salmon-weir saw two beautiful salmon entering the trap. They were actually the canoes of the salmon; but they looked to him like two salmon. Then the watchman put the traps down over the weir, and he saw a great many fish entering them. He raised the trap when it was full, and took the fish out. The young man thought, “I wish he would treat me and my wife carefully”, and his wish came true. The man broke the heads of the other salmon, but he saved the young man and his wife. Then he carried the fish up to the house, and hung them over a pole.

    During the night the young man and his wife resumed their human shape.[117] The youth entered his father’s house. His head was covered with eagle-down. He said to his father, “I am the fish whom you caught yesterday. Do you remember the time when you lost me? I have lived in the country of the Salmon.[236] The Salmon accompanied me here. They are staying a little farther down the river. It pleases the Salmon to see the people eating fish.” And, turning to his mother, he continued, “You must be careful when cutting Salmon. Never break any of their bones, but preserve them, and throw them into the water.” The two children of the young man had also entered into the salmon-trap. He put some leaves on the ground, placed red and white cedar-bark over them, and covered them with eagle-down, and he told his mother to place the Salmon upon these.

    {p. 81}

    As soon as he had given these instructions, the Salmon began to come up the river. They crossed the weir and entered the traps. They went up the river as far as Stuick, and the people dried the Salmon according to his instructions. They threw the bones into the water, and the Salmon returned to life, and went back to their own country, leaving their meat behind. The Cohoes Salmon had the slowest canoe, and therefore he was the last to reach the villages. He gave many presents to the Indians. He gave them many-colored leaves, and thus caused the leaves of the trees to change color in the autumn.

    Now all the Salmon had returned. The Salmon-berry Bird and her children had returned with them. Then the young man made up his mind to build a small hut, from which he intended to catch eagles. He used a long pole, to which a noose was attached. The eagles were baited by means of Salmon. He spread a mat in his little house, and when he had caught an eagle he pulled out its down. He accumulated a vast amount of down. Then he went back to his house and asked his younger brother to accompany him. When they came to the hut which he had used for catching eagles, he gave the boy a small staff. Then he said to him, “Do not be sorry when I leave you. I am going to visit the Sun. I am not going to stay away a long time. I staid long in the country of the Salmon, but I shall not stay long in heaven. I am going to lie down on this mat. Cover me with this down, and then begin to beat time with your staff. You will see a large feather flying upward, then stop.” The boy obeyed, and everything happened as he had said. The boy saw the feather flying in wide circles. When it reached a great height, it began to soar in large circles, and finally disappeared in the sky.[118] Then the boy cried, and went back to his mother.

    The young man who had ascended to heaven found there a large house. It was the House of Myths.[119] There he resumed his human shape, and peeped in at the door. Inside he saw a number of people who were turning their faces toward the wall. They were sitting on a low platform in the rear of the house. In the right-hand corner of the house he saw a large fire, and women sitting around it. He leaned forward and looked into the house. An old woman discovered him, and beckoned him to come to her. He stepped up to her, and she warned him by signs not to go to the rear of the house. She said, “Be careful! {p. 82} The men in the rear of the house intend to harm you.” She opened a small box, and gave him the bladder of a mountain-goat, which contained the cold wind.[72] She told him to open the bladder if they should attempt to harm him. She said that if he opened it, no fire could burn him. She told him that the men were going to place him near the fire, in order to burn him; that one of them would wipe his face, then fire would come forth from the floor, scorching everything. The old woman told him everything that the people were going to do.[171] Now the man in the rear of the house turned round. He was the Sun himself. He was going to try the strength of the visitor. When he saw the young man, he said to the old woman, “Did anybody come to visit you? Let the young man come up to me. I wish him to sit down near me.” The young man stepped up to the Sun, and as soon as he had sat down, the Sun wiped his face and looked at the young man (he had turned his face while he was wiping it). Then the young man felt very hot. He tied his blanket tightly round his body, and opened the bladder which the woman had given him. Then the cold wind that blows down the mountains in the winter was liberated, and he felt cool and comfortable. The Sun had not been able to do him any harm. The old man did not say anything, but looked at his visitor.

    After a while he said, “I wish to show you a little underground house that stands behind this house.” They both rose and went outside. The small house had no door. Access was had to it by an opening in the centre of the roof, through which a ladder led down to the floor. Not a breath of air entered this house. It was made of stone. When they had entered, the Sun made a small fire in the middle of the house; then he climbed up the ladder and closed the door, leaving his visitor inside. The Sun pulled up the ladder, in order to make escape impossible. Then the house began to grow very hot. When the boy felt that he could not stand the heat any longer, he opened the bladder, and the cold wind came out; snow began to fall on the fire, which was extinguished; icicles began to form on the roof, and it was cool and comfortable inside. After a while the Sun said to his four daughters, “Go to the little underground house that stands behind our house, and sweep it,” meaning that they were to remove the remains of the young man whom he believed to be burned. They obeyed

    {p. 83}

    at once, each being eager to be the first to enter. When they opened the house, they were much surprised to find icicles hanging down from the roof.

    When they were climbing down the ladder, the youth arose and scratched them. The youngest girl was the last to step down. The girls cried when the youth touched them, and ran away. The Sun heard their screams, and asked the reason. He was much surprised and annoyed to hear that the young man was still alive. Then he devised another way of killing his visitor. He told his daughters to call him into his house. They went, and the young man re-entered the House of Myths. In the evening he lay down to sleep. Then the Sun said to his daughters, “Early tomorrow morning climb the mountain behind our house. I shall tell the boy to follow you.” The girls started while the visitor was still asleep. The girls climbed up to a small meadow which was near a precipice. They had taken the form of mountain-goats. When the Sun saw his daughters on the meadow, he called to his visitor, saying, “See those mountain-goats!” The young man arose when he saw the mountain-goats. He wished to kill them. The Sun advised him to walk up the right-hand side of the mountain, saying that the left-hand side was dangerous. The young man carried his bow and arrow. The Sun said, “Do not use your own arrows! Mine are much better.” Then they exchanged arrows, the Sun giving him four arrows of his own. The points of these arrows were made of coal.[121]

    Now the young man began to climb the mountain. When he came up to the goats, he took one of the arrows, aimed it, and shot. It struck the animals, but fell down without killing it. The same happened with the other arrows. When he had spent all his arrows, they rushed up to him from the four sides, intending to kill him. His only way of escape was in the direction of the precipice.[122] They rushed up to him, and pushed him down the steep mountain. He fell headlong, but when he was halfway down he transformed himself into a ball of bird’s down. He alighted gently on a place covered with many stones. There he resumed the shape of a man, arose, and ran into the house of the Sun to get his own arrows. He took them, climbed the mountain again, and found the mountain-goats on the same meadow. He shot them and killed them, and threw them down the precipice; then he returned. He found the

    {p. 84}

    goats at the foot of the precipice, and cut off their feet. He took them home. He found the Sun sitting in front of the house. He offered him the feet, saying, “Count them, and see how many I have killed.” The Sun counted them and now he knew that all his children were dead. Then he cried, “You killed my children!” Then the youth took the bodies of the goats, fitted the feet on, and threw the bodies into a little river that was running past the place where they had fallen down. Thus they were restored to life. He had learned this art in the country of the Salmon. Then he said to the girls, “Now run to see your father! He is wailing for you.” They gave him a new name, saying, “He has restored us to life.” The boy followed them. Then the Sun said, when he entered, “You shall marry my two eldest daughters.”

    On the next morning the people arose. Then the Sun said to them, “What shall I do to my son-in-law?” He called him, and said, “Let us raise the trap of my salmon-weir.” They went up to the river in the Sun’s canoe. The water of the river was boiling. The youth was in the bow of the canoe, while the Sun was steering. He caused the canoe to rock, intending to throw the young man into the water. The water formed a small cascade, running down over the weir. He told the young man to walk over the top of the weir in order to reach the trap. He did so, walking over the top beam of the weir. When he reached the baskets, the beam fell over, and he himself fell into the water . The Sun saw him rise twice in the whirlpool just below the weir. When he did not see him rise again, he turned his canoe, and thought, “Now the boy has certainly gone to Nuskyakek.” The Sun returned to his house, and said to his daughters, “I lost my son-in-law in the river. I was not able to find him.” Then his daughters were very sad.

    When the boy disappeared in the water, he was carried to Nuskyakek; and he resumed the shape of a salmon while in the water, and as soon as he landed he resumed human shape and returned to his wife. The Sun saw him coming, and was much surprised. In the evening they went to sleep. On the following morning the Sun thought, “How can I kill my son-in-law?” After a while he said to him, ” Arise! We will go and split wood for fuel.” He took his tools. They launched their canoe, and went down the river to the sea. When they reached

    {p. 85}

    there, it was perfectly calm. There were many snags embedded in the mud in the mouth of the river, some of which were only half submerged. They selected one of these snags a long distance from the shore, and began to split it. Then the Sun intentionally dropped his hammer into the water, and thought at the same time, “Do not fall straight down, but fall sideways, so that he will have much difficulty in finding you.” Then he sat down in his canoe, and said, “Oh! I lost my old hammer. I had it at the time when the Sun was created.” He looked down into the water, and did not say a word. After a while he said to the young man, “Do you know how to dive? Can you get my hammer? The water is not very deep here.” The young man did not reply. Then the Sun continued, “I will not go back without my hammer.” Then the boy said, “I know how to dive. If you so wish, I will try to get it.” The Sun promised to give him supernatural power if he was able to bring the hammer back. The youth jumped into the water, and then the Sun ordered the sea to rise, and he called the cold wind to make the water freeze. It grew so cold that a sheet of ice a fathom thick was formed at once on top of the sea. “Now,” he thought, “I certainly have killed you!” He left his canoe frozen up in the ice, and went home. He said to his daughters, “I have lost my son-in-law. He drifted away when the cold winds began to blow down the mountains. I have also lost my little hammer.” But when he mentioned his hammer, his daughters knew at once what had happened. The young man found the hammer, and after he had obtained it he was going to return to the canoe, but he struck his head against the ice, and was unable to get out. He tried everywhere to find a crack. Finally he found a very narrow one. He transformed himself into a fish, and came out of the crack. He jumped about on the ice in the form of a fish, and finally resumed his own shape.

    He went back to the Sun’s house, carrying the hammer. The Sun was sitting in front of the fire, his knees drawn up, and his legs apart. His eyes were closed, and he was warming himself. The young man took his hammer and threw it right against his stomach, saying, “Now take better care of your treasures.” The young man scolded the Sun, saying, “Now stop trying to kill me. If you try again, I shall kill you. Do you think I am an ordinary man? You cannot conquer me.” The Sun did not reply.

    {p. 86}

    In the evening he said to his son-in-law, “I hear a bird singing, which I should like very much to have.”[126] The young man asked, “What bird is it?” The Sun replied, “I do not know it. Watch it early to-morrow morning.” The young man resolved to catch the bird. Very early in the morning he arose, then he heard the bird singing outside. He knew at once that it was the ptarmigan. He left the house, and thought, “I wish you would come down!” Then the bird came down, and when it was quite near by he shot it. He hit one of its wings, intending to catch it alive. He waited for the Sun to arise. The bird understood what the young man said, who thus spoke: “The chief here wishes to see you. Do not be afraid, I am not going to kill you. The chief has often tried to kill me, but he has been unable to do so. You do not need to be afraid.” The young man continued, “When it is dark I shall tell the Sun to ask you to sit near him, and when he is asleep I want you to peck out his eyes.” When the Sun arose, the youth went into the house carrying the bird, saying, “I have caught the bird; now I hope you will treat it kindly. It will awaken us when it is time to arise. When you lie down, let it sit down near you, then it will call you in the morning.”

    In the evening the Sun asked the bird to sit down next to his face. When he was asleep, the bird pecked out his eyes without his knowing it. Early in the morning he heard the bird singing. He was going to open his eyes, but he was not able to do so. Then he called his son, saying, “The bird has blinded me.” The young man jumped up and went to his father-in-law, and said, “Why did you wish for the bird? Do you think it is good? It is a bad bird. It has pecked out your eyes.” He took the bird and carried it outside, and thanked it for having done as it was bidden. Then the bird flew away.

    When it was time for the Sun to start on his daily course, he said, “I am afraid I might fall, because I cannot see my way.” For four days he staid in his house. He did not eat, he was very sad. Then his son-in-law made up his mind to cure him. He did not do so before, because he wanted to punish him for his badness. He took some water, and said to his father-in-law, “I will try to restore your eyesight.” He threw the water upon his eyes, and at once his eyes were healed and well.[279] He said, “Now you can see what power I have. The water with which I have washed my face has the power to heal

    {p. 87}

    diseases. While I was in the country of the Salmon, I bathed in the water in which the old Salmon bathed, in order to regain youth, therefore the water in which I wash makes everything young and well.”[50] From this time on, the Sun did not try to do any harm to the young man.

    Finally he wished to return to his father’s village. He left the house, and jumped down through the hole in heaven. His wife saw him being transformed into a ball of eagle-down, which floated down gently. Then her father told her to climb as quickly as she could down his eyelashes. She did so, and reached the ground at the same time as her husband. He met his younger brother, who did not recognize him. He had been in heaven for one year.

    XL. THE JEALOUS UNCLE[127]

    (KODIAK: Golder, Journal of American Folk-Lore, xvi, 90, No. 8)

    In a village lived a man, known to his neighbors as “Unnatural Uncle.” When his nephews became a few years old, he would kill them. Two had already suffered death at his hands. After the second had disappeared, his wife went to the mother of the boys, and said: “Should another boy be born to you, let us conceal the fact from my husband, and make him believe the child a girl. In that case he will not harm him, and we may succeed in bringing him up.”

    Not long after the above conversation another nephew was born. Unnatural Uncle, hearing that a child was born, sent his wife to ascertain the sex of the child. She, as had been agreed upon, reported the child a girl. “Let her live,” he said.[128]

    The two women tended and dressed the boy as if he were a girl. When he grew older, they told him to play with the girls, and impressed upon him that he should at all times imitate the ways, attitudes, and postures of the girls, especially when attending to the calls of nature. Unnatural Uncle watched the boy as he was growing up, and often wondered at his boyish looks. One day the boy, not knowing that his uncle was about and observing him, raised up his parka, and so exposed his body. “Ah,” said Unnatural Uncle to his wife, on reaching home, “this is the way you have fooled me. But I know everything now. Go and tell my nephew I wish to see him.” With tears in her eyes the poor woman delivered the message to the

    {p. 88}

    nephew, told him of the disappearance of his brothers, and of his probable fate. The father and mother of the boy wept bitterly, for they were certain he would never return. The boy himself, although frightened, assured his parents to the contrary, and begged them not to worry, for he would come back safe and sound.

    “Did my brothers have any playthings?” he asked before going.

    He was shown to a box where their things were kept. In it he found a piece of a knife, some eagle-down, and a sour cranberry. These he hid about his person, and went to meet his uncle. The latter greeted him, and said: “Nephew, let us go and fetch some wood.”

    When they came to a large forest, the boy remarked: “Here is good wood; let us take some of it, and go back.”

    “Oh, no! There is better wood farther on,” said the uncle.

    From the forest they stepped into a bare plain. “Let us go back. There is no wood here,” called the boy. But the uncle motioned to him to come on, telling him that they would soon find better wood. A little later they came to a big log. “Here is what I want,” exclaimed the uncle, and began splitting it. “Here, nephew, jump in, and get that wedge out,” called the uncle to the boy, as one of the wedges fell in. When the boy did so, the man knocked out the other wedges; the log closed in on the boy, and held him fast. “Stay there!” said Unnatural Uncle, and walked off.[129]

    For some time the boy remained in this helpless condition, planning a means of escape. At last he thought of his sour cranberry, and, taking it in his hand, he rubbed with it the interior of the log from edge to edge. The sourness of the berry caused the log to open its mouth, thus freeing him.

    On his way back to the village, he gathered a bundle of wood, which he left at his uncle’s door, announcing the fact to him: “Here, uncle, I have brought you the wood.” The latter was both surprised and vexed at his failure, and determined more than ever to kill the boy. His wife, however, warned him: “You had better not harm the boy; you have killed his brothers, and if you hurt him, you will come to grief.”

    “I will kill him, too,” he savagely replied.

    When the boy reached his father’s home, he found them weeping and mourning. “Don’t weep!” he pleaded. “He

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    cannot hurt me; no matter where he takes me, I will always come back.” In the morning he was again summoned to appear at his uncle’s. Before going, he entreated his parents not to feel uneasy, assuring them that no harm would befall him, and that he would be back. The uncle called the boy to go with him after some ducks and eggs. They passed several places abounding in ducks and eggs, and each time that the boy suggested, “Let us take these and go back,” the uncle replied: “Oh, no! There are better ducks and eggs farther on.” At last they came to a steep bluff, and, looking down, saw a great many ducks and eggs. “Go down carefully, nephew, and gather those ducks and eggs. Be quick, and come back as soon as you can.

    The boy saw the trap at a glance, and prepared for it by taking the eagle-down in each hand, between thumb and finger. As the boy took a step or two downward, the uncle gave him a push, causing him to lose his footing.[122] “He will never come back alive from here,” smiled the uncle to himself, as he walked back. If he had remained awhile longer and looked down before going, he would have seen the boy descending gently instead of falling. The eagle-down kept him up in the air, and he lighted at his own pleasure safe and sound. After gathering all the ducks and eggs he wanted, he ascended by holding up the down, as before, and blowing under it. Up, up he went, and in a short time stood on the summit. It was night before he sighted his uncle’s home. At the door he deposited the birds and eggs, and shouted: “Here, uncle, are the ducks and eggs.”

    “What! back again!” exclaimed the man very much mortified. His wife again pleaded with him to leave the boy in peace. “You will come to grief, if you don’t,” she said. “No; he cannot hurt me,” he replied angrily, and spent the remainder of the night thinking and planning.

    Although he assured them that he would return, the boy’s parents did not have much faith in it; for he found them on his return weeping for him. This grieved him. “Why do you weep?” he said. “Didn’t I say I would come back? He can take me to no place from which I cannot come back.”

    In the evening of the third day the aunt appeared and said that her husband wished the boy. He told his parents not to be disturbed, and promised to come back soon. This time the

    {p. 90}

    uncle invited him to go with him after clams. The clams were very large, large enough to inclose[130] a man. It was ebb tide, and they found plenty of clams not far from the beach. The boy suggested that they take these and go back, but the uncle put him off with, “There are better clams farther out.” They waded into the water, and then the man noticed an extraordinarily large clam. “Take him,” he said, but when the boy bent over, the clam took him in. So confident was Unnatural Uncle of his success this time that he uttered not a word, but with a triumphant grin on his face and a wave of his hand he walked away. The boy tried to force the valves apart, but not succeeding, he cut the ligament with his piece of a knife, compelling the clam to open up little by little until he was able to hop out. He gathered some clams, and left them at his uncle’s door as if nothing had happened. The man, on hearing the boy’s voice outside, was almost beside himself with rage. His wife did not attempt to pacify him. “I will say nothing more,” she said. “I have warned you, and if you persist in your ways, you will suffer.”

    The next day Unnatural Uncle was busy making a box.

    “What is it for?” asked his wife.

    “A plaything for our nephew,” he replied.

    In the evening the boy was sent for. On leaving his parents he said: “Do not feel uneasy about my absence. This time I may be away a long time, but I will come back nevertheless.”

    “Nephew, here is something to amuse you,” said his uncle. “Get inside of it, so that I may see whether it fits you.” It fitted him; so did the lid the box; and the rope the lid. He felt himself borne along, and from the noise of the waves he knew it was to the sea. The box was lowered, and with a shove it was set adrift. It was stormy, the waves beat over the box, and several times he gave himself up as lost. How long he drifted he had no idea; but at last he heard the waves dashing against the beach, and his heart rejoiced. Louder, and louder did the joyful peal sound. He gathered himself together for the sudden stop which soon came, only to feel himself afloat again the next moment. This experience he went through several times, before the box finally stopped and he realized he was on land once more.

    As he lay there, many thoughts passed through his mind; where was he? was any one living there? would he be saved? {p. 91} or would the flood tide set him adrift again? what were his people at home doing? These, and many other thoughts passed through his brain, when he was startled by hearing voices, which he recognized, a little later, as women’s. This is what he heard:

    “I saw the box first,” said one.

    “No, I saw it first,” said the other.

    “I am sure I saw it before you,” said the first speaker again, “and, therefore, it is mine.”

    “Well, you may have the box, but its contents shall belong to me,” replied the other.

    They picked up the box, and began to carry it, but finding it somewhat heavy and being anxious to know what it contained, they stopped to untie it.

    “If there are many things in there, I shall have some of them,” said the first speaker, who rued her bargain. The other one said nothing. Great was their surprise on beholding him. He was in turn surprised to see two such beautiful girls, the large village, the numerous people, and their peculiar appearance, for he was among the Eagle people in Eagle land . The full grown people, like the full grown eagles, had white faces and heads, while those of the young people, like those of young eagles, were dark. Eagle skins were hanging about all over the village; and it amused him to watch some of the people put on their eagle skins and change to eagles, and after flying around, take them off and become human beings again.

    The girls, being the daughters of the village chief, led the boy to their father, each claiming him. When he had heard them both, the chief gave the boy to the older girl (the second speaker). With her he lived happily, but his thoughts would very often wander back to his former home, the people there, his parents; and the thought of his uncle’s cruelty to them would make his heart ache. His wife noted these spells of depression, and questioned him about them until he told her of his parents and uncle. She, like a good wife, bade him cheer up, and then went to have a talk with her father. He sent for his son-in-law, and advised him to put on his (chief’s) eagle skin, soar up high until he could see his village, fly over there, visit his parents, and bring them back with him. He did as he was told, and in a short time found himself in the village. Although he could see all other people, his parents were not in sight.

    {p. 92}

    This was in the evening. During the night he went out to sea, brought back a large whale, and placed it on the beach, knowing that all the villagers would come out for the meat. The first person to come to the village beach in the morning was Unnatural Uncle; and when he saw the whale, he aroused the village, and a little later all, except the boy’s father and mother, were there, cutting and storing up the whale. His parents were not permitted to come near the whale, and when some of the neighbors left some meat at their house, Unnatural Uncle scolded, and forbade it being done again. “I can forgive him the killing of my brothers, the attempts on my life, but I will revenge his treatment of my parents.” With these thoughts in his mind, the eagle left his perch, and flew over to the crowd. He circled over its head a little while, and then made a swoop at his uncle. “Ah, he knows that I am chief, and the whale is mine, and he asks me for a piece of meat.” Saying this, he threw a piece of meat at the eagle. The second time the eagle descended it was still nearer the man’s head, but he tried to laugh it off, and turn it to his glory. The people, however, did not see it that way, and warned him to keep out of the eagle’s clutches, for the eagle meant mischief. When the eagle dropped the third time, it was so near his head that he fell on his face. The fourth time the eagle swooped him, and flew off with him.

    Not far from the shore was a high and steep rock, and on its summit the eagle put down the man, placing himself opposite. When he had taken off the skin, and disclosed himself, he said to his trembling uncle: “I could have forgiven you the death of my brothers, the four attempts on my life, but for the cruel treatment of my parents you shall pay. The whale I brought was for my parents and others, and not for you alone; but you took entire possession of it, and would not allow them even to approach it. I will not kill you without giving you a chance for your life. Swim back to the shore, and you shall be spared.” As he could not swim, Unnatural Uncle supplicated his nephew to take him back, but the latter, putting on the eagle skin,[132] and hardening his eagle heart, clutched him, and from a dizzy height in the air dropped him into the sea.

    From the beach the crowd watched the fatal act, understood and appreciated it, and, till it was dark, continued observing, from the distance, the eagle. When all had retired, he pulled

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    off the skin, and set out for his father’s barrabara. He related to his parents his adventures, and invited them to accompany him to his adopted land, to which they gladly consented. Early in the morning he put on again his skin, and, taking a parent in each claw, flew with them to Eagle land, and there they are living now.

    XLI. BLUEJAY AND HIS COMPANIONS[133]

    (QUINAULT: Farrand, Jesup North Pacific Expedition, ii, 102, No. 3)

    Bluejay and his chief, with Land Otter, Beaver, and another man, used to go out seal-hunting together. In the same house with them, but at the other end, lived Grouse, who was a widower with a lot of children, and he spent most of his time in the woods building a canoe. Every trip that the five men made, they caught five seals, very fat ones; but they gave nothing but the poor, lean parts to Grouse. Bluejay was at the bottom of this, and kept saying that fat was too good for Grouse; and he poked fun at him and sneered at him whenever he was about. Grouse never said a word, but took what was given him without complaining.

    One day Grouse made a wooden seal, carving it out of cedar, and burning it until it was black. Then he talked to the seal, and told it what it was to do; and it dived down into the water and went out to sea.

    Next day before daylight, the five men started out, and about sunrise came upon a big seal, and speared it.[134] The seal dived, and swam to the westward, dragging the canoe after it until they were out of sight of land. The spearman tried to get rid of it, but could not; and when night came they were still rushing westward, and when they waked in the morning they were still going, but not so fast. Not long afterward the line slackened, and they heard something butting against the canoe. Bluejay looked over, and saw a wooden seal with the harpoon sticking into it just behind the flipper. Then his chief began to scold Bluejay, and said, “I know this is Grouse’s work. He is angry because we gave him no fat, and because you talked to him so much.” Bluejay could only hang his head and say nothing.

    They cut the line and began to paddle back, but had no idea where they were going. Three days and two nights they paddled,

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    and the third night they all fell asleep from exhaustion. When they waked in the morning, the canoe was stuck fast and they thought they were ashore, and one of them, the fifth man, jumped out, but he sank and was drowned; and, then they saw that they were not ashore, but that the seaweed was so thick that they had stuck fast in it. So now there were only four of them, and they paddled on. On the fourth night they did not feel like sleeping, for they thought they could see the hills back of Quinault. In the morning they could discern the coast plainly, and after paddling all day they reached the shore, and landed at a place quite strange to them. Next morning they went on again in what they thought was a southerly direction, and suddenly, as they rounded a point, came upon a village. Several canoes came out through the surf and helped them ashore, and they were taken up to the village.

    In the centre of the village was a tall smooth pole which the people said was Squirrel’s pole, which he used for climbing; and they said that Squirrel would like to have a climbing-match with Bluejay. Bluejay’s master said to him, “Now don’t get frightened, but go in and do your best. You know you can climb well, and if you are beaten we may all be killed.” Then both Squirrel and Bluejay took sharp bones, so that if one got ahead he could hit the one behind on the head; and they started to climb. All the people crowded around to see the contest, for the pole was high and the two were well matched. At last the people saw them reach the top, and saw one of them strike the other on the head so that he came tumbling down; and all the people shouted, for they thought it was Bluejay. But when he reached the ground, they found it was Squirrel who had lost. So now, since Bluejay had beaten their best climber, they let him and his companions go.

    They paddled on down the coast, and after some time they rounded a point, and come upon another village, much like the first. Here Hair-seal challenged Bluejay to a diving-match,[136] and Bluejay found himself in a difficult position, for he was no diver at all. But his master turned the canoe over and washed it out, leaving the brush from the bottom floating about it on the water. Then he told Bluejay to accept the challenge and dive, but to come up under the brush and lie there concealed, and not to show himself. So both Bluejay and Hair-seal dived; and Bluejay came up immediately under the brush,

    {p. 95}

    and floated there where no one could see him. He waited until he shivered so with the cold that the brush moved with his shaking, and his master began to be afraid the people would notice it: so he rocked the canoe and made waves to conceal the motion of the brush, and no one suspected that Bluejay was hidden there. Now, they had agreed, that, when the sun had passed from one tree to another not far off, each was to have the right to hit the other in the head with a sharp bone. So, when Bluejay saw that the sun had reached the second tree, he dived down, and found Hair-seal lying with his head down close to the bottom. Bluejay jabbed him with the bone before Hair-seal knew what was happening, and Hair-seal came floating up to the surface. All the people shouted, “Bluejay’s up!” But it turned out to be Hair-seal, while Bluejay went back under the brush without showing himself There he waited about half an hour longer, and then came out shouting and laughing, and saying that he felt splendidly and not tired at all. In that way Hair-seal was beaten, and the people let Bluejay and his party go on again.

    They paddled on as before until they came to another village, and there the people challenged the four wanderers to go into a sweat-house with four of their people and see which could stand the most heat. So four of the village people went into one corner of the sweat-house, and the four travelers into the other. Then the door was closed so that it was pitch dark, and soon it became very hot.[120] But Beaver and Land Otter began to dig, and in a very short time they had tunnelled to the river. Then all four got into the water and were as comfortable as could be, while the four men from the village were nearly baked. When the time was up, Bluejay and his friends came back into the sweat-house, and when the door was opened they all jumped out. Bluejay and his friends were as fresh as possible, while the four men from the village were nearly cooked, and their eyes were all white from the heat. So, having beaten the people at their own game, they were allowed to go on, and, paddling as hard as they could, before they knew it they had rounded another point, and come upon a village as before. They ran the canoe clear up on the beach and tied it, and, taking their paddles, went into one of the houses.

    The people immediately challenged the new arrivals to sit up five days and five nights without sleeping,[137] against four of their

    {p. 96}

    own number. The friends were afraid not to accept, so they started the match. One party sat on one side of the house and the other on the other. The men from the village had spears, and when any one of them was falling asleep, they would prod him with a spear and wake him. They kept calling out to each other all night, “Are you awake? Are you still awake?” And they reviled each other constantly. Bluejay did all the talking for his side, and was hardly quiet a minute. All the next day they jeered at each other, and so they did the next night. Bluejay and the spokesman of the other side kept talking back and forth the whole time. The next day they did the same thing, and so on the third night; and the fourth day and the fourth night it was still the same. On that night the men from the village nearly went to sleep; but Bluejay’s men were all right as yet. Bluejay himself was almost done up; but his master would pull his ears and kept him awake, for Bluejay’s master was the best man of them all. The fifth night the men of the village went to sleep, and Bluejay’s master told Land Otter and Beaver to dig so that they could get out. They did so, and fetched four pieces of old wood with phosphorescent spots on them; and they placed the pieces where they had been sitting,[282] one piece for each man; and the spots looked like eyes. Then, while the other crowd was still sleeping, they got out, and, taking everything they could lay their hands on, they stole away in the canoe. Just before daylight one of the other four waked, and called Bluejay several times, but got no answer. So he waked the others, and, taking their spears, they speared what they thought were their rivals. But when daylight came, they saw that they had been fooled, and that their spears were sticking into wood.

    There was great excitement, and the people decided to give chase, and, making ready their canoes, they started after the fugitives. Along in the afternoon, Bluejay’s master said, “I feel sure some one is following us,” and, looking back, they saw a lot of canoes in pursuit. Then they paddled with all their might; and Bluejay’s master paddled so hard that at every stroke he broke a paddle, until he had broken all they had, and they floated helpless. Then the others turned to Bluejay and said, “You are always talking about your tamanous. Make use of him now, if you have one, for we are in a bad fix.” But Bluejay could only hang his head, for he had no tamanous. {p. 97} Then Land Otter called on his tamanous, and a little wind arose.[138] Then Beaver called upon his, and the wind became a little stronger; but all the time the other canoes were drawing closer. Then Bluejay’s master called upon his tamanous, and there swept down a great storm and a fog. The storm lasted only a short time, and when it had passed, they looked about them and saw hundreds of capsized canoes, but not a man living; for all the people had been drowned. They went around and gathered up all the paddles they wanted, and went on, and at last reached the Quinault country, and were among good people. The people who had pursued them were probably Makahs, for they are a bad lot. Finally they reached their home near Damon’s Point, and after that, whenever they came in from sealing, they were careful to give Grouse the biggest and fattest seal.

    XLII. DUG-FROM-GROUND[139]

    (HUPA: Goddard, University of California Publications in American Archaeology and Ethnology, i, 146, No. 2)

    An old woman was living with her granddaughter, a virgin. The girl used to go to dig roots and her grandmother used to say to her, “You must not dig those with two stocks.” The girl wondered why she was always told that. One morning she thought, “I am going to dig one,” so she went across the river and began digging. She thought, “I am going to take out one with a double stock.” When she had dug it out she heard a baby cry. She ran back to the river, and when she got there she heard someone crying “mother” after her. She jumped into the boat and pushed it across. When she got across, the baby had tumbled down to the other shore. She ran up to the house and there she heard it crying on that side. She ran into the house, then she heard it crying back of the house. At once she sat down and then she heard it tumble on the roof of the house. The baby tumbled through the smoke-hole and then rolled about on the floor. The old woman jumped up and put it in a baby basket. The young woman sat with her back to the fire and never looked at the child.

    The old woman took care of the baby alone. After a time it commenced to sit up and finally to walk. When he was big enough to shoot, the old woman made a bow and he began to

    {p. 98}

    kill birds. Afterward he killed all kinds of game; and, because his mother never looked at him, he gave whatever he killed to his grandmother. Finally he became a man. The young woman had been in the habit of going out at dawn and not returning until dark. She brought back with her acorns as long as her finger. One time the young man thought “I am going to watch and see where she goes.” The young woman had always said to herself, “If he will bring acorns from the place I bring them, and if he will kill a white deer, I will call him my son.” Early one morning the son saw his mother come out of the house and start up the ridge. He followed her and saw her go along until she came to a dry tree. She climbed this and it grew with her to the sky. The young man then returned saying, “Tomorrow I am going up there.” The woman came home at night with the usual load of long acorns.

    The next morning the man went the way his mother had gone, climbed the tree as he had seen her do, and it grew with him to the sky.[199] When he arrived there he saw a road. He followed that until he came to an oak, which he climbed, and waited to see what would happen. Soon he heard laughing girls approaching. They came to the tree and began to pick acorns from allotted spaces under it. The young man began to throw down acorns. “That’s right, Bluejay,” said one of the girls. Then another said, “It might be Dug-from-the-ground. You can hardly look at him, they say, he is so handsome.” Two others said, “Oh, I can look at him, I always look at this walking one (pointing to the sun); that is the one you can hardly look at.” He came down from the tree and passed between the girls. The two who had boasted they could look at him, turned their faces to the ground. The other two who had thought they could not look him in the face were able to do so.[18a]

    The young man killed the deer, the killing of which the mother had made the second condition for his recognition as a son. He then filled the basket from his mother’s place under the tree and went home. When the woman saw him with the acorns as long as one’s finger, she called him her son.

    After a time he said, “I am going visiting.” “All right,” said the grandmother, and then she made for him a bow and arrows of blue-stone, and a shinny stick and sweat-house wood of the same material. These he took and concealed by putting

    {p. 99}

    them under the muscles of his forearm. He dressed himself for the journey and set out. He went to the home of the immortals at the edge of the world toward the east. When he got down to the shore on this side they saw him. One of them took out the canoe of red obsidian and stretched it until it was the proper size.[14c] He launched it and came across for him. When he had landed, the young man placed his hand on the bow and as he did so, the boat gave a creak, he was so strong. When they had crossed he went to the village. In the middle of it he saw a house of blue-stone with a pavement in front of black obsidian. He went in and heard one say, “It is my son-in-law for whom I had expected to be a long time looking.”

    When the sun had set there came back from different places ten brothers. Some had been playing kiñ, some had been playing shinny, some had been hunting, some spearing salmon, and others had been shooting at a mark. Eagle and Panther were both married to daughters of the family. They said to him, “You here, brother-in-law?” “Yes,” he said, “I came a little while ago.” When it was supper time they put in front of him a basket of money’s meat, which mortal man cannot swallow.[140] He ate two baskets of it and they thought he must be a smart man. After they had finished supper they all went to the sweathouse to spend the night. At midnight the young man went to the river to swim. There he heard a voice say, “The sweathouse wood is all gone.” Then Mink told him that men could not find sweat-house wood near by, but that some was to be found to the southeast. They called to him for wood from ten sweat-houses and he said “Yes” to all. Mink told him about everything they would ask him to do. He went back to the sweat-house and went in. When the east whitened with the dawn, he went for sweat-house wood as they had told him. He came to the place where the trail forks and one of them turns to the northeast and the other to the southeast. There he drew out from his arm the wood his grandmother had provided him with and split it fine. He made this into ten bundles and carried them back to the village. When he got there he put them down carefully but the whole earth shook with the shock. He carried a bundle to each sweat-house. They all sweated themselves. He spent the day there and at evening went again to the sweat-house. When he went to the river to swim, Mink met him again and told him that the next day they would play shinny.

    {p. 100}

    After they were through breakfast the next morning, they said, “Come, brother-in-law, let us go to the place where they play shinny.” They all went and after placing their bets began to play. Twice they were beaten. Then they said, “Come, brother-in-law, play.” They passed him a stick. He pressed down on it and broke it. “Let me pick up something,” he said. He turned about and drew out his concealed shinny stick and the balls. Then he stepped out to play and Wildcat came to play against him. The visitor made the stroke and the balls fell very near the goal. Then he caught Wildcat, smashing his face into its present shape,[99] and threw the ball over the line. He played again, this time with Fox. Again he made the stroke and when he caught Fox he pinched his face out long as it has been ever since. He then struck the ball over the line and won. The next time he played against Earthquake. The ground opened up a chasm but he jumped over it. Earthquake threw up a wall of blue-stone but he threw the ball through it. “Dol” it rang as it went through. Then he played with Thunder. It rained and there was thunder. It was the running of that one which made the noise. It was then night and he had won back all they had lost. There were ten strings of money, besides otterskins, fisherskins, and blankets.

    The next day they went to shoot at the white bird which Indians can never hit.[142] The others commenced to shoot and then they said to their guest, “Come, you better shoot.” They gave him a bow, which broke when he drew it. Then he pulled out his own and said, “I will shoot with this although the nock has been cut down and it is not very good.” They thought, “He can’t hit anything with that.” He shot and hit the bird, and dentalia fell all about. They gathered up the money and carried it home.

    The Hupa man went home to his grandmother. As many nights as it seemed to him he had spent, so many years he had really been away.[143] He found his grandmother lying by the fire. Both of the women had been worried about him. He said to them, “I have come back for you.” “Yes,” they said, “we will go.” Then he repaired the house, tying it up anew with hazel withes. He poked a stick under it and away it went to the end of the world toward the east, where he had married. They are living there yet.

    {p. 101}

    XLIII. THE ATTACK ON THE GIANT ELK[144]

    (JICARILLA APACHE: Russell, Journal of American Folk-Lore, xi, 255)

    In the early days, animals and birds of monstrous size preyed upon the people; the giant Elk, the Eagle, and others devoured men, women, and children, until the gods were petitioned for relief. A deliverer was sent to them in the person of Jonayaíyin, the son of the old woman who lives in the West, and the second wife of the Sun. She divided her time between the Sun and the Water-fall, and by the latter bore a second son, named Kobachíschini, who remained with his mother while his brother went forth to battle with the enemies of mankind. In four days Jonayaíyin grew to manhood,[112] then he asked his mother where the Elk lived. She told him that the Elk was in a great desert far to the southward. She gave him arrows with which to kill the Elk. In four steps he reached the distant desert where the Elk was lying.

    Jonayaíyin cautiously observed the position of the Elk from behind a hill. The Elk was lying on an open plain, where no trees or bushes were to be found that might serve to shelter Jonayaíyin from view while he approached. While he was looking at the Elk, with dried grass before his face, the Lizard said to him, “What are you doing, my friend?” Jonayaíyin explained his mission, whereupon the Lizard suggested that he clothe himself in the garments of the Lizard, in which he could approach the Elk in safety. Jonayaíyin tried four times before he succeeded in getting into the coat of the Lizard. Next the Gopher came to him with the question, “What are you doing here, my friend?” When Jonayaíyin told the Gopher of his intention, the latter promised to aid him.[147] The Gopher thought it advisable to reconnoitre by burrowing his way underground to the Elk. Jonayaíyin watched the progress of the Gopher as that animal threw out fresh heaps of earth on his way.

    At length the Gopher came to the surface underneath the Elk, whose giant heart was beating like a mighty hammer. He then proceeded to gnaw the hair from about the heart of the Elk. “What are you doing?” said the Elk. “I am cutting a few hairs for my little ones; they are now lying on the bare ground,” replied the Gopher, who continued until the magic coat of the Elk was all cut away from about the heart of the

    {p. 102}

    Elk. Then he returned to Jonayaíyin, and told the latter to go through the hole which he had made and shoot the Elk.

    Four times the Son of the Sun tried to enter the hole before he succeeded. When he reached the Elk, he saw the great heart beating above him, and easily pierced it with his arrows; four times his bow was drawn before he turned to escape through the tunnel which the Gopher had been preparing for him. This hole extended far to the eastward, but the Elk soon discovered it, and thrusting his antler into it, followed in pursuit. The Elk ploughed up the earth with such violence that the present mountains were formed, which extend from east to west. The black spider closed the hole with a strong web, but the Elk broke through it and ran southward, forming the mountain chains which trend north and south. In the south the Elk was checked by the web of the blue spider, in the west by that of the yellow spider, while in the north the web of the many-colored spider resisted his attacks until he fell dying from exhaustion and wounds. Jonayaíyin made a coat from the hide of the Elk, gave the front quarters to the Gopher, the hind quarters to the Lizard, and carried home the antlers. He found that the results of his adventures were not unknown to his mother, who had spent the time during his absence in singing, and watching a roll of cedar bark which sank into the earth or rose in the air as danger approached or receded from Jonayaíyin, her son.[150]

    Jonayaíyin next desired to kill the great Eagle, I-tsa. His mother directed him to seek the Eagle in the West. In four strides he reached the home of the Eagle, an inaccessible rock, on which was the nest, containing two young eaglets. His ear told him to stand facing the east when the next morning the Eagle swooped down upon him and tried to carry him off. The talons of the Eagle failed to penetrate the hard elk-skin by which he was covered. “Turn to the south,” said the ear, and again the Eagle came, and was again unsuccessful. Jonayaíyin faced each of the four points in this manner, and again faced toward the east; whereupon the Eagle succeeded in fastening its talons in the lacing on the front of the coat of the supposed man, who was carried to the nest above and thrown down before the young eagles, with the invitation to pick his eyes out. As they were about to do this, Jonayaíyin gave a warning hiss, at which the young ones cried, “He is living yet.” “Oh, no,” replied the old Eagle; “that is only the rush of air

    {p. 103}

    from his body through the holes made by my talons.” Without stopping to verify this, the Eagle flew away.

    Jonayaíyin threw some of the blood of the Elk which he had brought with him to the young ones, and asked them when their mother returned. “In the afternoon when it rains,” they answered. When the mother Eagle came with the shower of rain in the afternoon, he stood in readiness with one of the Elk antlers in his hand. As the bird alighted with a man in her talons, Jonayaíyin struck her upon the back with the antler, killing her instantly. Going back to the nest, he asked the young eagles when their father returned. “Our father comes home when the wind blows and brings rain just before sunset,” they said. The male Eagle came at the appointed time, carrying a woman with a crying infant upon her back. Mother and babe were dropped from a height upon the rock and killed. With the second antler of the Elk, Jonayaíyin avenged their death, and ended the career of the eagles by striking the Eagle upon the back and killing him. The wing of this eagle was of enormous size; the bones were as large as a man’s arm; fragments of this wing are still preserved at Taos. Jonayaíyin struck the young eagles upon the head, saying, “You shall never grow any larger.” Thus deprived of their strength and power to injure mankind, the eagles relinquished their sovereignty with the parting curse of rheumatism, which they bestowed upon the human race.

    Jonayaíyin could discover no way by which he could descend from the rock, until at length he saw an old female Bat on the plain below. At first she pretended not to hear his calls for help; then she flew up with the inquiry, “How did you get here?” Jonayaíyin told how he had killed the eagles. “I will give you all the feathers you may desire if you will help me to escape,” concluded he. The old Bat carried her basket by a slender spider’s thread. He was afraid to trust himself in such a small basket suspended by a thread, but she reassured him, saying: “I have packed mountain sheep in this basket, and the strap has never broken. Do not look while we are descending; keep your eyes shut as tight as you can.”[217] He began to open his eyes once during the descent, but she warned him in time to avoid mishap. They went to the foot of the rock where the old Eagles lay. Jonayaíyin filled her basket with feathers, but told her not to go out on the plains, where there are many

    {p. 104}

    small birds. Forgetting this admonition, she was soon among the small birds, who robbed the old Bat of all her feathers. This accounts for the plumage of the small bird klokin, which somewhat resembles the color of the tail and wing feathers of the bald eagle. The Bat returned four times for a supply of feathers, but the fifth time she asked to have her basket filled, Jonayaíyin was vexed. “You cannot take care of your feathers, so you shall never have any. This old skin on your basket is good enough for you.” “Very well,” said the Bat, resignedly, “I deserve to lose them, for I never could take care of those feathers.”

    XLIV. LODGE-BOY AND THROWN-AWAY[152]

    (CROW: Simms, Field Museum: Anthropological Series, ii, 303, No. 19)

    Once upon a time there lived a couple, the woman being pregnant. The man went hunting one day, and in his absence a certain wicked woman named Red-Woman came to the tipi and killed his wife and cut her open and found boy twins. She threw one behind the tipi curtain, and the other she threw into a spring. She then put a stick inside the woman and stuck one end in the ground, to give her the appearance of a live person, and burned her upper lip, giving her the appearance as though laughing.[105]

    When her husband came home, tired from carrying the deer he had killed, he saw his wife standing near the door of the tipi, looking as though she were laughing at him, and he said: “I am tired and hungry, why do you laugh at me?” and pushed her. As she fell backwards, her stomach opened, and he caught hold of her and discovered she was dead. He knew at once that Red-Woman had killed his wife.

    While the man was eating supper alone one night a voice said, “Father, give me some of your supper.” As no one was in sight, he resumed eating and again the voice asked for supper. The man said, “Whoever you are, you may come and eat with me, for I am poor and alone.” A young boy came from behind the curtain, and said his name was “Thrown-behind-the-Curtain.” During the day, while the man went hunting, the boy stayed home. One day the boy said, “Father, make me two bows and the arrows for them.” His father asked him why he wanted two bows. The boy said, “I want them to change

    {p. 105}

    about.” His father made them for him, but surmised the boy had other reasons, and concluded he would watch the boy, and on one day, earlier than usual, he left his tipi and hid upon a hill overlooking his tipi, and while there, he saw two boys of about the same age shooting arrows.

    That evening when he returned home, he asked his son, “Is there not another little boy of your age about here?” His son said, “Yes, and he lives in the spring.” His father said, “You should bring him out and make him live with us.” The son said, “I cannot make him, because he has sharp teeth like an otter, but if you will make me a suit of rawhide, I will try and catch him.”

    One day, arrangements were made to catch the boy. The father said, “I will stay here in the tipi and you tell him I have gone out.” So Thrown-behind-the-Curtain said to Thrown-in-Spring. “Come out and play arrows.” Thrown-in-Spring came out just a little, and said, “I smell something.” Thrown-behind-the-Curtain said, “No, you don’t, my father is not home,” and after insisting, Thrown-in-Spring came out, and both boys began to play. While they were playing, Thrown-behind-the-Curtain disputed a point of their game, and as Thrown-in-Spring stooped over to see how close his arrow came, Thrown-behind-the-Curtain grabbed him from behind and held his arms close to his sides and Thrown-in-Spring turned and attempted to bite him, but his teeth could not penetrate the rawhide suit. The father came to the assistance of Thrown-behind-the-Curtain and the water of the spring rushed out to help Thrown-in-Spring; but Thrown-in-Spring was dragged to a high hill where the water could not reach him, and there they burned incense under his nose, and he became human. The three of them lived together.

    One day one of the boys said, “Let us go and wake up mother.” They went to the mother’s grave and one said, “Mother, your stone pot is dropping,” and she moved.[153] The other boy said, “Mother, your hide dresser is falling,” and she sat up. Then one of them said, “Mother, your bone crusher is falling,” and she began to arrange her hair, which had begun to fall off. The mother said, “I have been asleep a long time.”[154] She accompanied the boys home.

    The boys[155] were forbidden by their father to go to the river bend above their tipi;[156] for an old woman lived there who had

    {p. 106}

    a boiling pot, and every time she saw any living object, she tilted the kettle toward it[157] and the object was drawn into the pot and boiled for her to eat. The boys went one day to see the old woman, and they found her asleep and they stole up and got her pot and awakened the old woman and said to her, “Grandmother, why have you this here?” at the same time tilting the pot towards her, by which she was drowned and boiled to death. They took the pot home and gave it to their mother for her own protection.

    Their father told them not to disobey him again and said, “There is something over the hill I do not want you to go near.” They were very anxious to find out what this thing was, and they went over to the hill and as they poked their heads over the hilltop, the thing began to draw in air,[158] and the boys were drawn in also; and as they went in, they saw people and animals, some dead and others dying. The thing proved to be an immense alligator-like serpent. One of the boys touched the kidneys of the thing and asked what they were. The alligator said, “That is my medicine, do not touch it.” And the boy reached up and touched its heart and asked what it was, and the serpent grunted and said, “This is Where I make my plans.” One of the boys said, “You do make plans, do you?” and he cut the heart off and it died.[159] They made their escape by cutting between the ribs and liberated the living ones and took a piece of the heart home to their father.

    After the father had administered another scolding, he told the boys not to go near the three trees standing in a triangular shaped piece of ground; for if anything went under them they would bend to the ground suddenly, killing everything in their way.[160] One day the boys went towards these trees, running swiftly and then stopping suddenly near the trees, which bent violently and struck the ground without hitting them. They jumped over the trees, breaking the branches and they could not rise after the branches were broken.

    Once more the boys were scolded and told not to go near a tipi over the hill; for it was inhabited by snakes, and they would approach anyone asleep and enter his body through the rectum.[161] Again the boys did as they were told not to do and went to the tipi, and the snakes invited them in. They went in and carried flat pieces of stone with them and as they sat down they placed the flat pieces of stones under their rectums.

    {p. 107}

    After they had been in the tipi a short while, the snakes began putting their heads over the poles around the fireplace and the snakes began to relate stories, and one of them said “When there is a drizzling rain, and when we are under cover, it is nice to sleep.”[162] One of the boys said, “When we are lying down under the pine trees and the wind blows softly through them and has a weird sound, it is nice to sleep.” All but one of the snakes went to sleep, and that one tried to enter the rectum of each of the boys and failed, on account of the flat stone. The boys killed all of the other snakes but that one, and they took that one and rubbed its head against the side of a cliff, and that is the reason why snakes have flattened heads.[4]

    Again the boys were scolded by their father, who said, “There is a man living on the steep cut bank, with deep water under it, and if you go near it he will push you over the bank into the water for his father in the water to eat.”[163] The boys went to the place, but before going, they fixed their headdresses with dried grass. Upon their arrival at the edge of the bank, one said to the other, “Just as he is about to push you over, lie down quickly.” The man from his hiding place suddenly rushed out to push the boys over, and just as he was about to do it, the boys threw themselves quickly upon the ground, and the man went over their heads, pulling their headdress with him, and his father in the water ate him.

    Upon the boys’ return, and after telling what they had done, their father scolded them and told them, “There is a man who wears moccasins of fire,[164] and when he wants anything, he goes around it and it is burned up.” The boys ascertained where this man lived and stole upon him one day when he was sleeping under a tree and each one of the boys took off a moccasin and put it on and they awoke him and ran about him and he was burned and went up in smoke. They took the moccasins home.

    Their father told them that something would yet happen to them; for they had killed so many bad things. One day while walking the valley they were lifted from the earth and after travelling in mid air for some time, they were placed on top of a peak in a rough high mountain with a big lake surrounding it and the Thunder-Bird said to them, “I want you to kill a long otter that lives in the lake; he eats all the young ones that I produce and I cannot make him stop.” So the boys began to make arrows, and they gathered dry pine sticks and began

    {p. 108}

    to heat rocks, and the long otter came towards them. As it opened its mouth the boys shot arrows into it; and as that did not stop it from drawing nearer, they threw the hot rocks down its throat, and it curled up and died afterwards. They were taken up and carried through the air[145d] and gently placed upon the ground near their homes, where they lived for many years.

    XLV. BLOOD-CLOT-BOY[165]

    (BLACKFOOT: Wissler and Duvall, Anthropological Papers American Museum of Natural History, ii, 53)

    Once there was an old man and woman whose three daughters married a young man. The old people lived in a lodge by themselves. The young man was supposed to hunt buffalo, and feed them all. Early in the morning the young man invited his father-in-law to go out with him to kill buffalo. The old man was then directed to drive the buffalo through a gap where the young man stationed himself to kill them as they went by. As soon as the buffalo were killed, the young man requested his father-in-law to go home. He said, “You are old. You need not stay here. Your daughters can bring you some meat.” Now the young man lied to his father-in-law; for when the meat was brought to his lodge, he ordered his wives not to give meat to the old folks. Yet one of the daughters took pity on her parents, and stole meat for them. The way in which she did this was to take a piece of meat in her robe, and as she went for water drop it in front of her father’s lodge.

    Now every morning the young man invited his father-in-law to hunt buffalo; and, as before, sent him away and refused to permit his daughters to furnish meat for the old people. On the fourth day, as the old man was returning, he saw a clot of blood in the trail, and said to himself, “Here at least is something from which we can make soup.” In order that he might not be seen by his son-in-law, he stumbled, and spilt the arrows out of his quiver. Now, as he picked up the arrows, he put the clot of blood into the quiver. Just then the young man came up and demanded to know what it was he picked up. The old man explained that he had just stumbled, and was picking up his arrows. So the old man took the clot of blood home and requested his wife to make blood-soup. When the pot began to boil, the old woman heard a child crying. She looked all around,

    {p. 109}

    but saw nothing. Then she heard it again. This time it seemed to be in the pot. She looked in quickly, and saw a boy baby:[166] so she lifted the pot from the fire, took the baby out and wrapped it up.

    Now the young man, sitting in his lodge, heard a baby crying, and said, “Well, the old woman must have a baby.” Then he sent his oldest wife over to see the old woman’s baby, saying, “If it is a boy, I will kill it.” The woman came into look at the baby, but the old woman told her it was a girl.[128] When the young man heard this, he did not believe it. So he sent each wife in turn; but they all came back with the same report. Now the young man was greatly pleased, because he could look forward to another wife. So he sent over some old bones, that soup might be made for the baby. Now, all this happened in the morning. That night the baby spoke to the old man, saying, “You take me up and hold me against each lodge-pole in succession.” So the old man took up the baby, and, beginning at the door, went around in the direction of the sun, and each time that he touched a pole the baby became larger.[112] When halfway around, the baby was so heavy that the old man could hold him no longer. So he put the baby down in the middle of the lodge, and, taking hold of his head, moved it toward each of the poles in succession, and, when the last pole was reached, the baby had become a very fine young man. Then this young man went out, got some black flint [obsidian] and, when he got to the lodge, he said to the old man, “I am the Smoking-Star. I came down to help you. When I have done this, I shall return.”

    Now, when morning came, Blood-Clot (the name his father gave him) arose and took his father out to hunt. They had not gone very far when they killed a scabby cow. Then Blood-Clot lay down behind the cow and requested his father to wait until the son-in-law came to join him. He also requested that he stand his ground and talk back to the son-in-law. Now, at the usual time in the morning, the son-in-law called at the lodge of the old man, but was told that he had gone out to hunt. This made him very angry, and he struck at the old woman, saying, “I have a notion to kill you.” So the son-in-law went out.

    Now Blood-Clot had directed his father to be eating a kidney when the son-in-law approached. When the son-in-law came up

    {p. 110}

    and saw all this, he was very angry. He said to the old man, “Now you shall die for all this.” “Well,” said the old man, “you must die too, for all that you have done.” Then the son in-law began to shoot arrows at the old man, and the latter becoming frightened called on Blood-Clot for help. Then Blood-Clot sprang up and upbraided the son-in-law for his cruelty. “Oh,” said the son-in-law, “I was just fooling.” At this Blood-Clot shot the son-in-law through and through. Then Blood-Clot said to his father, “We will leave this meat here: it is not good. Your son-in-law’s house is full of dried meat. Which one of your daughters helped you?” The old man told him that it was the youngest. Then Blood-Clot went to the lodge, killed the two older women, brought up the body of the son-in-law, and burned them together. Then he requested the younger daughter to take care of her old parents, to be kind to them, etc. “Now,” said Blood-Clot, “I shall go to visit the other Indians.”

    So he started out, and finally came to a camp. He went into the lodge of some old women, who were very much surprised to see such a fine young man. They said, “Why do you come here among such old women as we? Why don’t you go where there are young people?” “Well,” said Blood-Clot, “give me some dried meat.” Then the old women gave him some meat, but no fat. “Well,” said Blood-Clot, “you did not give me the fat to eat with my dried meat.” “Hush!” said the old women. “You must not speak so loud. There are bears here that take all the fat and give us the lean, and they will kill you, if they hear you.” “Well,” said Blood-Clot, “I will go out to-morrow, do some butchering, and get some fat.” Then he went out through the camp, telling all the people to make ready in the morning, for he intended to drive the buffalo over [the drive].

    Now there were some bears who ruled over this camp. They lived in a bear-lodge [painted lodge], and were very cruel. When Blood-Clot had driven the buffalo over, he noticed among them a scabby cow. He said, “I shall save this for the old women.” Then the people laughed, and said, “Do you mean to save that poor old beast? It is too poor to have fat.” However, when it was cut open it was found to be very fat. Now, when the bears heard the buffalo go over the drive, they as usual sent out two bears to cut off the best meat, especially all the fat; but Blood-Clot had already butchered the buffalo,

    {p. 111}

    putting the fat upon sticks. He hid it as the bears came up. Also he had heated some stones in a fire. When they told him what they wanted, he ordered them to go back. Now the bears were very angry, and the chief bear and his wife came up to fight, but Blood-Clot killed them by throwing hot stones down their throats.[167]

    Then he went down to the lodge of the bears and killed all, except one female who was about to become a mother. She pleaded so pitifully for her life, that he spared her. If he had not done this, there would have been no more bears in the world.[4] The lodge of the bears was filled with dried meat and other property. Also all the young women of the camp were confined there. Blood-Clot gave all the property to the old women, and set free all the young women. The bears’ lodge he gave to the old women. It was a bear painted lodge.

    “Now,” said Blood-Clot, “I must go on my travels.” He came to a camp and entered the lodge of some old women. When these women saw what a fine young man he was, they said, “Why do you come here, among such old women? Why do you not go where there are younger people?” “Well,” said he, “give me some meat.” The old women gave him some dried meat, but no fat. Then he said, “Why do you not give me some fat with my meat?” “Hush!” said the women, “you must not speak so loud. There is a snake-lodge [painted lodge] here, and the snakes take everything. They leave no fat for the people.” “Well,” said Blood-Clot, “I will go over to the snake-lodge to eat.” “No, you must not do that,” said the old women. “It is dangerous. They will surely kill you.” “Well,” said he, “I must have some fat with my meat, even if they do kill me.”

    Then he entered the snake-lodge. He had his white rock knife ready. Now the snake, who was the head man in this lodge, had one horn on his head. He was lying with his head in the lap of a beautiful woman. He was asleep. By the fire was a bowl of berry-soup ready for the snake when he should wake. Blood-Clot seized the bowl and drank the soup. Then the women warned him in whispers, “You must go away: you must not stay here.” But he said, “I want to smoke.” So he took out his knife and cut off the head of the snake, saying as he did so, “Wake up! light a pipe! I want to smoke.” Then with his knife he began to kill all the snakes. At last there was

    {112}

    one snake who was about to become a mother, and she pleaded so pitifully for her life that she was allowed to go. From her descended all the snakes that are in the world. Now the lodge of the snakes was filled up with dried meat of every kind, fat, etc. Blood-Clot turned all this over to the people, the lodge and everything it contained. Then he said, “I must go away and visit other people.”

    So he started out. Some old women advised him to keep on the south side of the road, because it was dangerous the other way. But Blood-Clot paid no attention to their warning. As he was going along, a great windstorm struck him and at last carried him into the mouth of a great fish. This was a sucker-fish and the wind was its sucking. When he got into the stomach of the fish, he saw a great many people. Many of them were dead, but some were still alive. He said to the people, “Ah, there must be a heart somewhere here. We will have a dance.” So he painted his face white, his eyes and mouth with black circles, and tied a white rock knife on his head, so that the point stuck up. Some rattles made of hoofs were also brought. Then the people started in to dance. For a while Blood-Clot sat making wing-motions with his hands, and singing songs. Then he stood up and danced, jumping up and down until the knife on his head struck the heart. Then he cut the heart down. Next he cut through between the ribs of the fish, and let all the people out.[159]

    Again Blood-Clot said he must go on his travels. Before starting, the people warned him, saying that after a while he would see a woman who was always challenging people to wrestle with her, but that he must not speak to her. He gave no heed to what they said, and, after he had gone a little way, he saw a woman who called him to come over. “No,” said Blood-Clot. “I am in a hurry.” However, at the fourth time the woman asked him to come over, he said, “Yes, but you must wait a little while, for I am tired. I wish to rest. When I have rested, I will come over and wrestle with you.” Now, while he was resting, he saw many large knives sticking up from the ground almost hidden by straw.[168] Then he knew that the woman killed the people she wrestled with by throwing them down on the knives. When he was rested, he went over. The woman asked him to stand up in the place where he had seen the knives; but he said, “No, I am not quite ready. Let

    {p. 113}

    us play a little, before we begin.” So he began to play with the woman, but quickly caught hold of her, threw her upon the knives, and cut her in two.

    Blood-Clot took up his travels again, and after a while came to a camp where there were some old women. The old women told him that a little farther on he would come to a woman with a swing,[169] but on no account must he ride with her. After a time he came to a place where he saw a swing on the bank of a swift stream. There was a woman swinging on it. He watched her a while, and saw that she killed people by swinging them out and dropping them into the water. When he found this out, he came up to the woman. “You have a swing here; let me see you swing,” he said. “No,” said the woman, “I want to see you swing.” “Well,” said Blood-Clot, “but you must swing first” “Well,”‘ said the woman, “Now I shall swing. Watch me. Then I shall see you do it.” So the woman swung out over the stream. As she did this, he saw how it worked. Then he said to the woman, “You swing again while I am getting ready”; but as the woman swung out this time, he cut the vine and let her drop into the water. This happened on Cut Bank Creek.

    “Now,” said Blood-Clot, “I have rid the world of all the monsters,[12] I will go back to my old father and mother.” So he climbed a high ridge, and returned to the lodge of the old couple. One day he said to them, “I shall go back to the place from whence I came. If you find that I have been killed, you must not be sorry, for then I shall go up into the sky and become the Smoking-Star.” Then he went on and on, until he was killed by some Crow Indians on the war-path. His body was never found; but the moment he was killed, the Smoking-Star appeared in the sky, where we see it now.[71]

    XLVI. THE SON-IN-LAW TESTS[170]

    (TIMAGAMI OJIBWA: Speck, Memoirs of the Geological Survey of Canada: Anthropological Series, ix, 44)

    Wemicus [the animal-trickster] had a son-in-law who was a man. This man’s wife, the daughter of Wemicus, had had a great many husbands, because Wemicus had put them to so many different tests that they had been all killed off except this one. He, however, had succeeded in outwitting Wemicus in

    {p. 114}

    every scheme that he tried on him. Wemicus and this man hunted beaver in the spring of the year by driving them all day with dogs.

    The man’s wife warned him[171] before they started out to hunt, saying, “Look out for my father; he might burn your moccasins in camp. That’s what he did to my other husbands.” That night in camp Wemicus said, “I didn’t tell you the name of this lake. It is called ‘Burnt moccasins lake.’” When the man heard this, he thought that Wemicus was up to some sort of mischief and was going to burn his moccasins. Their moccasins were hanging up before a fire to dry and, while Wemicus was not looking, the man changed the places of Wemicus’ moccasins and his own, and then went to sleep. Soon the man awoke and saw Wemicus get up and throw his own moccasins into the fire. Wemicus then said, “Say! something is burning; it is your moccasins.” Then the man answered, “No, not mine, but yours.” So Wemicus had no moccasins, and the ground was covered with snow. After this had happened the man slept with his moccasins on.[172]

    The next morning the man started on and left Wemicus there with no shoes. Wemicus started to work. He got a big boulder, made a fire, and placed the boulder in it until it became red hot. He then wrapped his feet with spruce boughs and pushed the boulder ahead of him in order to melt the snow. In this way he managed to walk on the boughs. Then he began to sing, “Spruce is warm, spruce is warm.” When the man reached home be told his wife what had happened. “I hope Wemicus will die,” she said. A little while after this they heard Wemicus coming along singing, “Spruce is warm, spruce is warm.” He came into the wigwam and as he was the head man, they were obliged to get his meal ready.

    The ice was getting bad by this time, so they stayed in camp a while. Soon Wemicus told his son-in-law, “We’d better go sliding.” He then went to a hill where there were some very poisonous snakes. The man’s wife warned her husband of these snakes and gave him a split stick holding a certain kind of magic tobacco, which she told him to hold in front of him so that the snakes would not hurt him. Then the two men went sliding. At the top of the hill Wemicus said, “Follow me,” for he intended to pass close by the snakes’ lair. So when they slid, Wemicus passed safely and the man held his stick with the

    {p. 115}

    tobacco in it in front of him, thus preventing the snakes from biting him. The man then told Wemicus that he enjoyed the sliding.[173]

    The following day Wemicus said to his son-in-law, “We had better go to another place.” When she heard this, the wife told her husband that, as it was getting summer, Wemicus had in his head many poisonous lizards instead of lice. She said, “He will tell you to pick lice from his head and crack them in your teeth. But take low-bush cranberries and crack them instead.” So the man took cranberries along with him. Wemicus took his son-in-law to a valley with a great ravine in it. He said, “I wonder if anybody can jump across this?” “Surely,” said the young man, “I can.” Then the young man said, “Closer,” and the ravine narrowed and he jumped across easily. When Wemicus tried, the young man said, “Widen,” and Wemicus fell into the ravine. But it did not kill him, and when he made his way to the top again, he said, “You have beaten me.” Then they went on.

    They came to a place of hot sand and Wemicus said, “You must look for lice in my head.”[174] “All right father,” replied the son-in-law. So Wemicus lay down and the man started to pick the lice. He took the cranberries from inside his shirt and each time he pretended to catch a louse, he cracked a cranberry and threw it on the ground, and so Wemicus got fooled a second time that day. Then they went home and Wemicus said to his son-in-law, “There are a whole lot of eggs on that rocky island where the gulls are. We will go get the eggs, come back, and have an egg supper.” As Wemicus was the head man, his son-in-law had to obey him.

    So they started out in their canoe and soon came to the rocky island. Wemicus stayed in the canoe and told the man to go ashore and to bring the eggs back with him and fill the canoe. When the man reached the shore, Wemicus told him to go farther back on the island,[175] saying, “That’s where the former husbands got their eggs, there are their bones.” He then started the canoe off in the water by singing, without using his paddle.[14a] Then Wemicus told the gulls to eat the man, saying to them, “I give you him to eat.” The gulls started to fly about the man, but the man had his paddle with him and he killed one of the gulls with it. He then took the gulls’ wings and fastened them on himself, filled his shirt with eggs, and started flying over the lake by the aid of the wings.[176]

    {p. 116}

    When he reached the middle of the lake, he saw Wemicus going along and singing to himself. Wemicus, looking up, saw his son-in-law but mistook him for a gull. The man flew back to camp and told his wife to cook the eggs, and he told his children to play with the wings. When Wemicus reached the camp, he saw the children playing with the wings and said, “Where did you get those wings?” “From father,” was the reply. “Your father? Why the gulls ate him!” Then he went to the wigwam and there he saw the man smoking. Then Wemicus thought it very strange how the man could have gotten home, but no one told him how it had been done. Thought he, “I must try another scheme to do away with him.”

    One day Wemicus said to his son-in-law, “We’d better make two canoes of birch-bark, one for you and one for me. We’d better get bark.” So they started off for birch-bark. They cut a tree almost through and Wemicus said to his son-in-law, “You sit on that side and I’ll sit on this.” He wanted the tree to fall on him and kill him. Wemicus said, “You say, ‘Fall on my father-in-law,’ and I’ll say, ‘Fall on my son-in-law,’ and whoever says it too slowly or makes a mistake will be the one on whom it will fall.” But Wemicus made the first mistake, and the tree fell on him and crushed him. However, Wemicus was a manitu and was not hurt. They went home with the bark and made the two canoes. After they were made, Wemicus said to his son-in-law, “Well, we’ll have a race in our two canoes, a sailing race.” Wemicus made a big bark sail, but the man did not make any, as he was afraid of upsetting. They started the race. Wemicus went very fast and the man called after him, “Oh, you are beating me.” He kept on fooling and encouraging Wemicus, until the wind upset Wemicus’ canoe and that was the end of Wemicus. When the man sailed over the spot where Wemicus had upset, he saw a big pike there, into which Wemicus had been transformed when the canoe upset. This is the origin of the pike.[4]

    XLVII. THE JEALOUS FATHER[177]

    (CREE: Skinner, Anthropological Papers of the American Museum of Natural History, ix, 92)

    Once there was an old man named Aioswé who had two wives. When his son by one of these women began to grow up, Aioswé

    {p. 117}

    became jealous of him. One day, he went off to hunt and when he came back, found marks on one of the women (the co-wife with his son’s mother) which proved to him that his son had been on terms of intimacy with her.[178]

    One day the old man and the boy went to a rocky island to hunt for eggs.[175] Wishing to get rid of his son, the old man persuaded him to gather eggs farther and farther away from the shore. The young man did not suspect anything until he looked up and saw his father paddling off in the canoe. “Why are you deserting me, father? “he cried. “Because you have played tricks on your stepmother,” answered the old man.

    When the boy found that he was really left behind, he sat there crying hour after hour. At last, Walrus appeared. He came near the island and stuck his head above the water. “What are you crying for, my son?” said Walrus. “My father has deserted me on this island and I want to get home to the mainland. Will you not help me to get ashore?” the boy replied. Walrus said that he would do so willingly.[179] “Get on my back,” said Walrus, “and I will take you to the mainland.” Then Walrus asked Aioswé’s son if the sky was clear. The boy replied that it was, but this was a lie, for he saw many clouds. Aioswé’s son said this because he was afraid that Walrus would desert him if he knew it was cloudy. Walrus said, “If you think I am not going fast enough, strike on my horns [tusks] and let me know when you think it is shallow enough for you to get ashore, then you can jump off my back and walk to the land.”

    As they went along, Walrus said to the boy, “Now my son, you must let me know if you hear it thunder, because as soon as it thunders, I must go right under the water.” The boy promised to let Walrus know. They had not gone far, when there came a peal of thunder. Walrus said, “My son, I hear thunder.” “Oh, no, you are mistaken,” said the boy who feared to be drowned, “what you think is thunder is only the noise your body makes going so quickly through the water.” Walrus believed the boy and thought he must have been wrong. Some time later, there came another peal of thunder and this time, Walrus knew he was not mistaken, he was sure it was thunder. He was very angry and said he would drop Aioswé’s son there, whether the water was shallow or not. He did so but the lad had duped Walrus with his lies so that he came

    {p. 117}

    where the water was very shallow and the boy escaped, but Walrus was killed by lightning before he could reach water deep enough to dive in. This thunderstorm was sent to destroy Walrus by Aioswé’s father, who conjured for it. Walrus, on the other hand, was the result of conjuring by his mother, who wished to save her son’s life.[182]

    When Aioswé’s son reached the shore, he started for home, but he had not gone far before he met an old woman,[180] who had been sent as the result of a wish for his safety by his mother (or was a wish for his safety on his mother’s part, personified). The old woman instructed the lad how to conduct himself if he ever expected to reach his home and mother again. “Now you have come ashore there is still a lot of trouble for you to go through before you reach home,” said she, and she gave him the stuffed skin of an ermine (weasel in white winter coat). “This will be one of your weapons to use to protect yourself,” were her words as she tendered him this gift, and she told him what dangers he would encounter and what to do in each case.

    Then the son of Aioswé started for his home once more. As he journeyed through the forest he came upon a solitary wigwam inhabited by two old blind hags, who were the result of an adverse conjuration by his father. Both of these old women had sharp bones like)daggers; protruding from the lower arm at the elbow.”[181] They were very savage and used to kill everybody they met. When Aioswé’s son approached the tent, although the witches could not see him, they knew from their magic powers that he was near. They asked him to come in and sit down, but he was suspicious, for he did not like the looks of their elbows.

    He thought of a plan by which he might dupe the old women into killing each other. Instead of going himself and sitting between them he got a large parchment and fixing it to the end of a pole, he poked it in between them. The old women heard it rattle and thought it was the boy himself coming to sit between them. Then they both turned their backs to the skin and began to hit away at it with their elbows. Every time they stabbed the skin, they cried out, ” I am hitting the son of Aioswé! I’ve hit him! I’ve hit him!” At last, they got so near each other that they began to hit one another, calling out all the time, “I am hitting the son of Aioswé!” They finally

    {p. 119}

    stabbed each other to death and the son of Aioswé escaped this danger also.

    When the young man had vanquished the two old women he proceeded on his journey. He had not gone very far when he came to a row of dried human bones hung across the path so that no one could pass by without making them rattle. Not far away, there was a tent full of people and big dogs. Whenever they heard anyone disturb the bones, they would set upon him and kill him. The old woman who had advised Aioswé’s son told him that when he came to this place he could escape by digging a tunnel in the path under the bones. When he arrived at the spot he began to follow her advice and burrow under. He was careless and when he was very nearly done and completely out of sight, he managed to rattle the bones. At once, the dogs heard and they cried out, “That must be Aioswé’s son.” All the people ran out at once, but since Aioswé’s son was under ground in the tunnel they could not see him, so after they had searched for a while they returned. The dogs said, “We are sure this is the son of Aioswé,” and they continued to search.

    At length, they found the mouth of the hole Aioswé’s son had dug. The dogs came to the edge and began to bark till all the people ran out again with their weapons. Then Aioswé’s son took the stuffed ermine skin and poked its head up. All the people saw it and thought it was really ermine. Then they were angry and killed the dogs for lying.

    Aioswé’s son escaped again and this time he got home. When he drew near his father’s wigwam, he could hear his mother crying, and as he approached still closer he saw her. She looked up and saw him coming. She cried out to her husband and co-wife, “My son has come home again.” The old man did not believe it. “It is not possible,” he cried. But his wife insisted on it. Then the old man came out and when he saw it was really his son, he was very much frightened for his own safety. He called out to his other wife, “Bring some caribou skins and spread them out for my son to walk on.” But the boy kicked them away. “I have come a long way,” said he, “with only my bare feet to walk on.”

    That night, the boy sang a song about the burning of the world and the old man sang against him but he was not strong enough. “I am going to set the world on fire,” said the boy to his father, “I shall make all the lakes and rivers boil.” {p. 120} He took up an arrow and said, “I am going to shoot this arrow into the woods; see if I don’t set them on fire.” He shot his arrow into the bush and a great blaze sprang up and all the woods began to burn.

    “The forest is now on fire,” said the old man, “but the water is not yet burning.” “I’ll show you how I can make the water boil also,” said his son. He shot another arrow into the water, and it immediately began to boil. Then the old man who wished to escape said to his son, “How shall we escape?” The old man had been a great bear hunter and had a large quantity of bear’s grease preserved in a bark basket. “Go into your fat basket,” said his son, “you will be perfectly safe there.” Then he drew a circle on the ground and placed his mother there. The ground enclosed by the circle was not even scorched, but the wicked old man who had believed he would be safe in the grease baskets, was burned to death.

    Aioswé’s son said to his mother, “Let us become birds. What will you be?” “I’ll be a robin,” said she. “I’ll be a whisky jack (Canada jay),” he replied. They flew off together.[4]

    XLVIII. DIRTY-BOY[183]

    (OKANAGON: Teit, Memoirs of the American Folk-Lore Society, xi, 85, No. 6)

    The people of a certain region were living together in a very large camp. Their chief had two beautiful daughters of marriageable age. Many young men had proposed to them, but all had been refused. The chief said, “Whom do my daughters wish to marry? They have refused all the men.” Sun and Star, who were brother and sister,[184] lived in the sky, and had seen all that had happened. Sun said to his sister, “The chief’s daughters have rejected the suits of all our friends. Let us go down and arrange this matter! Let us try these girls!” They made clothes, and at night they descended to earth.

    During the darkness they erected a lodge on the outskirts of the camp. It had the appearance of being very old, and of belonging to poor people. The poles were old and badly selected. The covering was tattered and patched, and made of tule mats. The floor was strewn with old dried brush and grass, and the beds were of the same material. Their blankets consisted of old mats and pieces of old robes; and their kettles and cups

    {p. 121}

    were of bark, poorly made. Star had assumed the form of a decrepit old woman dressed in rags; and Sun, that of a dirty boy with sore eyes.[185]

    On the following morning the women of the camp saw the lodge, and peered in. When they returned, they reported, “Some very poor people arrived during the night, and are camped in an old mat lodge. We saw two persons inside,–a dirty, sore-eyed boy; and his grandmother, a very old woman in ragged clothes.”

    Now, the chief resolved to find husbands for his daughters. He sent out his speaker to announce that in four days there would be a shooting-contest[142] open to all the men, and the best marksman would get his daughters for wives.[186] The young men could not sleep for eagerness. On the third day the chief’s speaker announced, “To-morrow morning every one shall shoot. Each one will have two shots. An eagle will perch on the tall tree yonder; and whoever kills it shall have the chief’s daughters.” Coyote was there and felt happy. He thought he would win the prize. On the following morning an eagle was seen soaring in the air, and there was much excitement as it began to descend. It alighted on a tree which grew near one end of the camp. Then the young men tried to shoot it. Each man had two arrows. The previous evening Sun had said to Star, “Grandmother, make a bow and arrows for me.” She said, “What is the use? You cannot shoot. You never used bow and arrows.” He replied, “I am going to try. I shall take part in the contest to-morrow. I heard what the chief said.” She took pity on him, and went to a red willow-bush, cut a branch for a bow, and some twigs for arrows. She strung the bow with a poor string, and did not feather the arrows.

    Coyote, who was afraid some one else might hit the bird, shouted, “I will shoot first. Watch me hit the eagle.” His arrow struck the lowest branch of the tree and fell down, and the people laughed. He said, “I made a mistake. That was a bad arrow. This one will kill the eagle.” He shot, and the arrow fell short of the first one. He became angry, and pulled other arrows from his quiver. He wanted to shoot them all. The people seized him, and took away his arrows, saying, “You are allowed to shoot twice only.” All the people shot and missed. When the last one had shot, Sun said, “Grandmother, lift the door of the lodge a little, so that I can shoot.” She said,

    {p. 122}

    “First get out of bed.” She pulled the lodge mat aside a little, and he shot. The arrow hit the tail of the eagle. The people saw and heard the arrow coming from Dirty-Boy’s lodge, but saw no one shooting it. They wondered. He shot the second arrow, which pierced the eagle’s heart.

    Now, Wolf and others were standing near Dirty-Boy’s lodge, and Wolf desired much to claim the prize. He shouted, “I shot the bird from the lodge-door!” and ran to pick it up; but the old woman Star ran faster than he, picked up the bird, and carried it to the chief. She claimed his daughters for her grandson. All the people gathered around, and made fun of Dirty-Boy. They said, “He is bedridden. He is lousy, sore-eyed, and scabby-faced.” The chief was loath to give his daughters to such a person. He knew that Dirty-Boy could not walk. Therefore he said , “To-morrow there shall be another contest. This will be the last one, I cannot break my word. Whoever wins this time shall have my daughters.”

    He announced that on the morrow each man should set two traps for fishers an animal very scarce at the place where the camp was located. If any one should catch a fisher one night, then he was to stay in the mountains another day to catch a second one. After that he had to come back. Those who caught nothing the first night had to come home at once. Only two traps were allowed to each man; and two fishers had to be caught,–one a light one, and one a dark one,–and both prime skins. When all the men had gone to the mountains, Sun said to his sister, “Grandmother, make two traps for me.” She answered, “First get out of bed!” However, she had pity on him, and made two deadfalls of willow sticks. She asked him where she should set them; and he said, “One on each side of the lodge-door.”

    On the following morning all the men returned by noon; not one of them had caught a fisher. When Star went out, she found two fine fishers in the traps. Now the chief assembled the men to see if any one had caught the fishers. He was glad, because he knew that Dirty-Boy could not walk; and unless he went to the mountains, he had no chance to kill fishers. Just then the old grandmother appeared, dragging the fishers. She said, “I hear you asked for two fishers; here are two that my grandson caught.” She handed them over to him, and then left.

    {p. 123}

    Coyote had boasted that he would certainly catch the fishers. When he went up the mountain, he carried ten traps instead of two. He said, “Whoever heard of setting only two traps? I shall set ten.” He set them all, remained out two nights, but got nothing.

    The chief said to his daughters, “You must become the wives of Dirty-Boy. I tried to save you by having two contests; but since I am a great chief, I cannot break my word. Go now, and take up your abode with your husband.” They put on their best clothes and went. On the way they had to pass Raven’s house, and heard the Ravens laughing inside, be cause the girls had to marry Dirty-Boy. The elder sister said, “Let us go in and-see what they are laughing about!” The younger one said, “No, our father told us to go straight to our husband.” The elder one went in, and sat down beside Raven’s eldest son. She became his wife. Like all the other Ravens, he was ugly, and had a big head; but she thought it better to marry him than to become the wife of a dirty, sickly boy.

    The younger one went on, entered Dirty-Boy’s lodge, and sat down by his side. The old woman asked her who she was, and why she had come. When the old woman had been told, she said, “Your husband is sick, and soon he will die. He stinks too much. You must not sleep with him. Go back to your father’s lodge every evening; but come here in the daytime, and watch him and attend him.”

    Now, the Raven family that lived close by laughed much at the younger daughter of the chief. They were angry because she had not entered their house and married there, as her elder sister had done. To hurt her feelings, they dressed their new daughter-in-law in the finest clothes they had. Her dress was covered with beads, shells, elk’s teeth, and quill-work. They gave her necklaces, and her mother-in-law gave her a finely polished celt of green stone (jade) to hang at her belt. The younger sister paid no attention to this, but returned every morning to help her grandmother-in-law to gather fire-wood, and to attend to her sick husband.

    For three days matters remained this way. In the evening of the third day Sun said to his sister, “We will resume our true forms to-night, so that people may see us to-morrow.” That night they transformed themselves.”[188] The old mat lodge became a fine new skin lodge, surpassing those of the Blackfeet

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    and other tribes, richly decorated with ornaments, and with streamers tied to the top and painted. The old bark kettle became a bright copper kettle; and new pretty woven baskets, and embroidered and painted bags, were in the house. The old woman became a fine-looking person of tall figure, with clothes covered with shining stars. Dirty-Boy became a young, handsome man of light complexion. His clothes were covered with shining copper. His hair reached to the ground and shone like the rays of the sun. In the morning the people saw the new lodge, and said, “Some rich chief has arrived, and has camped where the poor people were. He has thrown them out.”

    When the girl arrived, she was much surprised to see the transformation. She saw a woman in the door, wearing a long skin dress covered with star pendants, with bright stars in her hair. She addressed her in a familiar voice, saying, “Come in and sit with your husband!” The girl then knew who she was. When she entered, she saw a handsome man reclining, with his head on a beautiful parfleche. His garments and hair were decorated with bright suns. The girl did not recognize him, and looked around. The woman said, “That is your husband; go and sit beside him.” Then she was glad.

    Sun took his wife to the copper kettle which stood at the door. It contained a shining liquid. He pushed her head into it, and when the liquid ran down over her hair and body, lines of sparkling small stars formed on her. He told her to empty the kettle. When she did so, the liquid ran to the chief’s lodge, forming a path, as of gold-dust. He said, “This will be your trail when you go to see your father.”

    XLIX. THE FALSE BRIDEGROOM[189]

    (GROS VENTRE: Kroeber, Anthropological Papers American Museum of Natural History, i, 108, No. 28)

    There were two girls, sisters. The older sister said, “We will go to look for Shell-Spitter.” There was a man who was poor and who lived alone with his old mother. He was the Loon and his mother was Badger-Woman. He heard that two girls were looking for Shell-Spitter. He went to the children of the camp, and took their shells away from them. The girls arrived, and asked for Shell-Spitter’s tent. It was shown them, and they went to it. There stood the Loon. “What are you girls looking

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    for?” he said. “We are looking for Shell-Spitter.” “I am he.” “Let us see you spit shells.”

    He had filled his mouth with shells, and now spit them out. The two girls stooped, and hastily picked them up, each trying to snatch them before the other. Then he took them to his tent. His tent was old and poor. His mother was gray-headed. He said to them, “I have another tent. It is fine and large. I have brought you here because there is more room to sleep.” The girls went inside.

    Soon some one called to the Loon, “Come over! they are making the sun-dance!” “Oh!” he said. “Now I have to sit in the middle again, and give away presents. I am tired of it. For once they ought to get some one else. I am to sit on the chief’s bed in the middle of the lodge.”

    He told his mother, “Do not let these women go out.” Then he went out, and the old woman guarded the door. When she was asleep, one of the girls said, “I will go out to look.” She stepped over the old woman, and went to the dance-lodge. Looking in, she saw the people dancing on the Loon’s rump. On the bed in the middle sat a fine man. Whenever he spit, he spit shells.[190] The ground all around him was covered with them.

    Then the girl went back, and called to her sister, “Come out! They are dancing on this man; but the one who spits shells sits in the middle of the lodge.” Then they both went to the lodge. They went inside and sat down behind Shell-Spitter.

    Then the man on the ground, on whom the people were dancing, saw them. He jumped up. He killed Shell-Spitter, and ran out. He said to his mother, “I told you to watch, and not to let those women out.” Then he told her, “Dig a hole quickly!” She quickly dug a hole inside the tent. He entered it, and then she followed him. The people came, but could do nothing. When they stopped trying to shoot, Badger-Woman came out of the hole, singing in ridicule of Shell-Spitter’s death. Before the people could reach her she dropped into the hole again. She did this repeatedly.[191]

    {p. 126}

    CHAPTER V

    JOURNEYS TO THE OTHER WORLD[192]

    L. THE STAR HUSBAND[193]

    TYPE I: THE WISH TO MARRY A STAR

    (TIMAGAMI OJIBWA: Speck, Memoirs of the Geological Survey of Canada: Anthropological Series, ix, 47)

    At the time of which my story speaks people were camping just as we are here. In the winter time they used birch bark wigwams. All the animals could then. talk together. Two girls, who were very foolish, talked foolishly and were in no respect like the other girls of their tribe, made their bed out-of-doors, and slept right out under the stars. The very fact that they slept outside during the winter proves how foolish they were.

    One of these girls asked the other, “With what star would you like to sleep, the white one or the red one?” The other girl answered, “I’d like to sleep with the red star.” “Oh, that’s all right,” said the first one, “I would like to sleep with the white star. He’s the younger; the red is the older.” Then the two girls fell asleep. When they awoke, they found themselves in another world, the star world. There were four of them there, the two girls and the two stars who had become men. The white star was very, very old and was grey-headed, while the younger was red-headed. He was the red star. The girls stayed a long time in this star world, and the one who had chosen the white star was very sorry, for he was so old.

    There was an old woman up in this world who sat over a hole in the sky,[28] and, whenever she moved, she showed them the hole and said, “That’s where you came from.” They looked down through and saw their people playing down below, and then the girls grew very sorry and very homesick. One evening, near sunset, the old woman moved a little way from the hole.

    The younger girl heard the noise of the mitewin down below. When it was almost daylight, the old woman sat over the hole

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    again and the noise of mitewin stopped; it was her spirit that made the noise. She was the guardian of the mitewin.

    One morning the old woman told the girls, “If you want to go down where you came from, we will let you down, but get to work and gather roots to make a string-made rope, twisted. The two of you make coils of rope as high as your heads when you are sitting. Two coils will be enough.” The girls worked for days until they had accomplished this. They made plenty of rope and tied it to a big basket.[194] They then got into the basket and the people of the star world lowered them down. They descended right into an Eagle’s nest, but the people above thought the girls were on the ground and stopped lowering them. They were obliged to stay in the nest, because they could do nothing to help themselves.

    Said one, “We’ll have to stay here until some one comes to get us.” Bear passed by. The girls cried out, “Bear, come and get us. You are going to get married sometime. Now is your chance!” Bear thought, “They are not very good-looking women.” He pretended to climb up and then said, “I can’t climb up any further.” And he went away, for the girls didn’t suit him. Next came Lynx. The girls cried out again, “Lynx, come up and get us. You will go after women some day!” Lynx answered, “I can’t, for I have no claws,” and he went away. Then an ugly-looking man, Wolverine, passed and the girls spoke to him. “Hey, wolverine, come and get us.” Wolverine started to climb up, for he thought it a very fortunate thing to have these women and was very glad. When he reached them, they placed their hair ribbons in the nest.[195] Then Wolverine agreed to take one girl at a time, so he took the first one down and went back for the next. Then Wolverine went away with his two wives and enjoyed himself greatly, as he was ugly and nobody else would have him. They went far into the woods, and then they sat down and began to talk. “Oh!” cried one of the girls, “I forgot my hair ribbon.” Then Wolverine said, “I will run back for it.” And he started off to get the hair ribbons. Then the girls hid and told the trees, whenever Wolverine should come back and whistle for them, to answer him by whistling.[196] Wolverine soon returned and began to whistle for his wives, and the trees all around him whistled in answer. Wolverine, realizing that he had been tricked, gave up the search and departed very angry.

    {p. 128}

    LI. THE STAR HUSBAND[193]

    TYPE II: THE GIRL ENTICED TO THE SKY

    (ARAPAHO: Dorsey and Kroeber, Field Museum: Anthropological Series, v, 330, No. 135)

    There was a camp-circle. A party of women went out after some wood for the fire. One of them saw a porcupine near a cottonwood tree and informed her companions of the fact. The porcupine ran around the tree , finally climbing it, whereupon the woman tried to hit the animal, but he dodged from one side of the trunk of the tree to the other, for protection. At length one of the women started to climb the tree to catch the porcupine, but it ever stopped just beyond her reach. She even tried to reach it with a stick, but with each effort it went a little higher. “Well!” said she, “I am climbing to catch the porcupine, for I want those quills, and if necessary I will go to the top.”

    When porcupine had reached the top of the tree the woman was still climbing, although the cottonwood was dangerous and the branches were waving to and fro; but as she approached the top and was about to lay hands upon the porcupine, the tree suddenly lengthened,[200] when the porcupine resumed his climbing. Looking down, she saw her friends looking up at her, and beckoning her to come down; but having passed under the influence of the porcupine and fearful for the great distance between herself and the ground, she continued to climb, until she became the merest speck to those looking up from below, and with the porcupine she finally reached the sky.”[118]

    The porcupine took the woman into the camp-circle where his father and mother lived. The folks welcomed her arrival and furnished her with the very best kind of accommodation. The lodge was then put up for them to live in. The porcupine was very industrious and of course the old folks were well supplied with hides and food.

    One day she decided to save all the sinew from the buffalo, at the same time doing work on buffalo robes and other things with it, in order to avoid all suspicion on the part of her husband and the old folks, as to why she was saving the sinew. Thus she continued to save a portion of the sinew from each beef brought in by her husband, until she had a supply suitable

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    for her purpose. One day her husband cautioned her, that while in search of roots, wild turnips and other herbs, she should not dig[197] and that should she use the digging stick, she should not dig too deep, and that she should go home early when out for a walk. The husband was constantly bringing in the beef and hide, in order that he might keep his wife at work at home all the time. But she was a good worker and soon finished what was required for them.

    Seeing that she had done considerable work, one day she started out in search of hog potatoes, and carried with her the digging stick. She ran to a thick patch and kept digging away to fill her bag. She accidentally struck a hole[28] which surprised her very much, and so she stooped down and looked in and through the hole, seeing below, a green earth with a camp-circle on it. After questioning herself and recognizing the camp-circle below, she carefully covered the spot and marked it. She took the bag and went to her own tipi, giving the folks some of the hog potatoes. The old folks were pleased and ate the hog potatoes to satisfy their daughter-in-law. The husband returned home too, bringing in beef and hides.

    Early one morning the husband started off for more beef and hides, telling his wife to be careful about herself. After he was gone, she took the digging stick and the sinew she had to the place where she struck the hole. When she got to the hole, she sat down and began tying string, so as to make the sinew long enough to reach the bottom. She then opened the hole and laid the digging stick across the hole which she had dug, and tied one of the sinew strings in the center of this stick, and then also fastened herself to the end of the lariat.[194] She gradually loosened the sinew lariat as she let herself down, finally finding herself suspended above the top of the tree which she had climbed, but not near enough so that she could possibly reach it.

    When the husband missed her, he scolded the old people for not watching their daughter-in-law. He began to look for her in the direction in which she usually started off, but found no fresh tracks, though he kept traveling until he tracked her to the digging stick which was lying across the hole. The husband stooped down and looked into this hole and saw his wife suspended from this stick by means of a sinew lariat or string. “Well, the only way to do is to see her touch the bottom,” said he. So he looked around and found a circular stone two or three

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    inches thick, and brought it to the place. Again he continued, “I want this stone to light right on top of her head,” and he dropped the stone carefully along the sinew string, and it struck the top of her head and broke her off and landed her safe on the ground. She took up the stone and went to the camp-circle. This is the way the woman returned.

    LII. THE STRETCHING TREE[199]

    (CHILCOTIN. Farrand, Jesup North Pacific Expedition, ii, 29, No. 13)

    Once an old man and a young man and two women lived together. The two women were the young man’s wives. Now, the young man needed some feathers for his arrows; and one day, seeing a hawk’s nest in a high tree, he started to climb to it to get the hawk-feathers. Now, the old man was jealous of the young man, and had followed him. And when he saw him climbing the tree, he used his magic and made the tree grow higher and higher,[200] and at the same time peeled off all the bark so that the trunk was slippery; and as the young man was naked, he could not come down, but had to remain in the top of the tree. When the young man failed to appear that night, the old man said he wished to move camp, and that the women were to come with him. And the next morning they started. Now, one of the women liked the old man; but the other one, who had a baby, disliked him, and when they camped for the night, she would take her baby, and make a fire for herself outside the camp and away from the old man. So they went on for several days.

    All this time the young man staid up in the tree; and as it was cold and he had no clothes, he took his hair, which was very long, and wove feathers in it, and so made a blanket to protect himself. The little birds who built their nests in the sticks of the hawk’s nest tried their best to carry him down to the ground, but could not lift him, and so he staid on.

    Finally one day he saw coming, a long way off, an old woman bent over, and with a stick in each hand. She came to the bottom ‘of the tree where the young man was, and began to climb, and climbed until she reached the young man, and then she turned out to be Spider. Then Spider spun a web for him, and of the web the young man made a rope and so reached the ground.

    {p. 131}

    When he came back to his camp, he found it deserted, but discovered the trail of the fugitives, and started to follow. He trailed them a long time, and finally saw them in the distance. Now, the woman who did not like the old man was following behind with her little boy; and the child, looking back, saw his father and cried out, “Why, there is my father!” But the mother replied, “What do you mean? Your father has been dead a long time.” But looking back herself, she saw her husband, and waited for him to come up, and they stopped together.

    Then she told her husband all that had happened, how the old man had wished to take both his wives, and how she would not have him, but how the other one took him. Now, the woman was carrying a large basket, and she put her husband into it and covered him up. When they reached the old man’s camp she put the basket down close to the fire; but the old man took it and placed it some distance away. The woman brought it back and as she did so the young man sprang out and struck the old man and killed him. Then he killed his faithless wife; and taking the other woman, who was true, and the little boy, they went back to their old home together.

    LIII. THE ARROW CHAIN[202]

    (TLINGIT: Swanton, Bulletin of the Bureau of American Ethnology, xxxix, 209, No. 56)

    Two very high-caste boys were chums. The father of one was town chief and had his house in the middle of the village, but the house of the other boy’s father stood at one end. These boys would go alternately to each other’s houses and make great quantities of arrows which they would play with until all were broken up.

    One time both of the boys made a great quantity of arrows to see which could have the more. Just back of their village was a hill on the top of which was a smooth grassy place claimed by the boys as their playground, and on a certain fine, moonlight night they started thither. As they were going along the lesser chief’s son, who was ahead, said, “Look here, friend. Look at that moon. Don’t you think that the shape of that moon is the same as that of my mother’s labret and that the size is the same, too?” The other answered, “Don’t: You must not talk that way of the moon.”

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    Then suddenly it became very dark about them and presently the head chief’s son saw a ring about them just like a rainbow. When it disappeared his companion was gone. He called and called to him but did not get any answer and did not see him. He thought, “He must have run up the hill to get away from that rainbow.” He looked up and saw the moon in the sky. Then he climbed the hill, and looked about, but his friend was not there. Now he thought, “Well! the moon must have gone up with him. That circular rainbow must have been the moon.”

    The boy thus left alone sat down and cried, after which he began to try the bows. He put strings on them one after the other and tried them, but every one broke. He broke all of his own bows and all of his {and?} his chum’s except one which was made of very hard wood. He thought, “Now I am going to shoot that star next to the moon.” In that spot was a large and very bright one. He shot an arrow at this star and sat down to watch, when, sure enough, the star darkened. Now he began shooting at that star from the big piles of arrows he and his chum had made, and he was encouraged by seeing that the arrows did not come back. After he had shot for some time he saw something hanging down very near him and, when he shot up another arrow, it stuck to this. The next did likewise, and at last the chain of arrows[203] reached him. He put a last one on to complete it.

    Now the youth felt badly for the loss of his friend and, lying down under the arrow chain, he went to sleep. After a while he awoke, found himself sleeping on that hill, remembered the arrows he had shot away, and looked up. Instead of the arrows there was a long ladder[204] reaching right down to him. He arose and looked so as to make sure. Then he determined to ascend. First, however, he took various kinds of bushes and stuck them into the knot of hair he wore on his head. He climbed up his ladder all day and camped at nightfall upon it, resuming his journey the following morning. When he awoke early on the second morning his head felt very heavy. Then he seized the salmon berry bush that was in his hair, pulled it out, and found it was loaded with

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    berries. After he had eaten the berries off, he stuck the branch back into his hair and felt very much strengthened. About noon of the same day he again felt hungry, and again his head was heavy, so he pulled out a bush from the other side of his head and it was loaded with blue huckleberries. It was already summer there in the sky. That was why he was getting berries. When he resumed his journey next morning his head did not feel heavy until noon. At that time he pulled out the bush at the back of his head and found it loaded with red huckleberries.

    By the time he had reached the top[118] the boy was very tired. He looked round and saw a large lake. Then he gathered some soft brush and some moss and lay down to sleep. But, while he slept, some person came to him and shook him saying, “Get up. I am after you.” He awoke and looked around but saw no one. Then he rolled over and pretended to go to sleep again but looked out through his eyelashes. By and by he saw a very small but handsome girl coming along. Her skin clothes were very clean and neat, and her leggings were ornamented with porcupine quills. Just as she reached out to shake him he said, “I have seen you already.”

    Now the girl stood still and said, “I have come after you. My grandmother has sent me to bring you to her house.” So he went with her, and they came to a very small house in which was an old woman. The old woman said, “What is it you came way up here after, my grandson?” and the boy answered, “On account of my playmate who was taken up hither.” “Oh!” answered the old woman, “He is next door, only a short distance away. I can hear him crying every day. He is in the moon’s house.”

    Then the old woman began to give him food. She would put her hand up to her mouth, and a salmon or whatever she was going to give would make its appearance. After the salmon she gave him berries and then meat, for she knew that he was hungry from his long journey. After that she gave him a spruce cone, a rose bush, a piece of devil’s club, and a small piece of whetstone to take along.

    As the boy was going toward the moon’s house with all of these things he heard his playmate screaming with pain. He had been put up on a high place near the smoke hole, so, when his rescuer came to it, he climbed on top, and, reaching down through the smoke hole, pulled him out. He said, “My friend, come. I am here to help you.” Putting the spruce cone down where the boy had been, he told it to imitate his cries, and he and his chum ran away.[196]

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    After a while, however, the cone dropped from the place where it has been put, and the people discovered that their captive had escaped. Then the moon started in pursuit. When the head chief’s son discovered this, he threw behind them the devil’s club he had received from the old woman, and a patch of devil’s club arose which the moon had so much trouble in getting through that they gained rapidly on him. When the moon again approached, the head chief’s son threw back the rose bushes, and such a thicket of roses grew there that the moon was again delayed. When he approached them once more, they threw back the grindstone, and it became a high cliff from which the moon kept rolling back. It is on account of this cliff that people can say things about the moon nowadays with impunity. When the boys reached the old woman’s house they were very glad to see each other, for before this they had not had time to speak.

    The old woman gave them something to eat, and, when they were through, she said to the rescuer, “Go and lie down at the place where you lay when you first came up. Don’t think of anything but the playground you used to have.” They went there and lay down, but after some time the boy who had first been captured thought of the old woman’s house and immediately they found themselves there. Then the old woman said, “Go back and do not think of me any more. Lie there and think of nothing but the place where you used to play.” They did so, and, when they awoke, they were lying on their playground at the foot of the ladder.

    As the boys lay in that place they heard a drum beating in the head chief’s house, where a death feast was being held for them, and the head chief’s son said, “Let us go,” but the other answered, “No, let us wait here until that feast is over.” Afterward the boys went down and watched the people come out with their faces all blackened. They stood at a corner, but, as this dance is always given in the evening, they were not seen.

    Then the head chief’s son thought, ” I wish my younger brother would come out,” and sure enough, after all of the other people had gone, his younger brother came out. He called to his brother saying, “Come here. It is I,” but the child was afraid and ran into the house instead. Then the child said to his mother, “My brother and his friend are out here.” “Why

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    do you talk like that?” asked his mother. “Don’t you know that your brother died some time ago?” And she became very angry. The child, however, persisted, saying, “I know his voice, and I know him.” His mother was now very much disturbed, so the boy said, “I am going to go out and bring in a piece of his shirt.” “Go and do so,” said his mother. “Then I will believe you.”

    When the boy at last brought in a piece of his brother’s shirt his mother was convinced, and they sent word into all of the houses, first of all into that of the second boy’s parents, but they kept both with them so that his parents could come there and rejoice over him. All of the other people in that village also came to see them.

    LIV. MUDJIKIWIS[206]

    (PLAINS CREE: Skinner, Journal of American Folk-Lore, xxix, 353, No. 3)

    ONCE upon a time the Indians were camping. They had ten lodges. There were ten of them; and the eldest brother, Mudjikiwis, was sitting in the doorway. It was winter, and all the Indians had their side-bags on; and every day they went off and hunted in the direction which they faced as they sat. Mudjikiwis always took the lead, and the others followed. Once when he came home to his camp, he saw smoke just as he crossed the last hill. When he approached the lodge, he saw a pile of wood neatly stacked by the door. He himself had always cooked the dinner; and when he saw it ready, he was very glad. “There is surely a girl here!” he thought. “There must be some one who has done this.”[207]

    He had many brothers younger than himself. “Maybe some one is trying to marry them, or some girl wants me!”

    When he arrived at the lodge, he saw a girl’s pigeon-toed tracks, and he was delighted. “It is a girl!” he cried, and he rushed in to see her, but there was no one there. The fire was just started, the meat cooked and ready, and water had been drawn. Some one had just finished work when he came. There were even ten pairs of moccasins hanging up. “Now, at last, there is some one to sew for us! Surely one of us will get married!” he thought, and he also thought that he would be the fortunate one. He did not touch anything, but left everything as he had found it for his brothers to see.

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    After a while the brother next to him in age came in. He looked up and saw all the moccasins, and he too was very glad. Then Mudjikiwis said, “I do not know which of us is going to be married. A girl has just left here, but I cannot tell who she is, and there are ten of us. One of us is loved by some one!” They soon were joined by the third, and then by the fourth brother, and the fire was out by that time. The youngest brother was the most handsome one of the family. “If one of us should marry, Mudjikiwis, we shall have to hunt hard and not let our sister-in-law hunger or be in need,” he said. “I shall be very glad if we have a sister-in-law. Don’t let her chop wood; she cannot attend to all of us. We just want her to cook and mend our clothes.”

    At night they were all crying, “He, he, he!” until dark came, because they were so glad. “I cannot attend to all my brothers, and I do not need to do so any more!” cried Mudjikiwis.

    The next day nine went off, and left the youngest brother on guard to see the girl. Mudjikiwis came back first, and found that the tenth boy had not been taken. “Oh, well! leave our ninth brother next time, “he said “Then we will try it once more with our eighth brother.”

    Three of them then kept house in succession, but the woman did not come. They then left the fifth one, and said, “If no one comes, make dinner for us yourself.” Soon after they had left, some one came along making a noise like a rattle, for she had bells on her leggings.

    “Oh, she shall not know me!” said the youth. “I shall be a bit of eagle-down,”[208] and he flew up between the canvas and the poles of the lodge. Presently the girl entered. She had very long hair, and was very pretty. She took the axe and went out to cut wood, and soon brought in four armfuls. Then she made the fire, took down the kettles, and prepared dinner. When she had done so she melted some snow, took another armful of wood, and started another fire. After she had finished she called to the youth to come down from his hiding-place. “Maybe you think I don’t know you are up there,” she said. So he came down and took a seat with her by the fire.

    When Mudjikiwis came home, he saw another big pile of wood. When he came near, he cried, “He, he, he!” to show that he was well pleased. “I could not attend to the needs of

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    my brothers,” he shouted, “I could not cook for them, and I could not provide my relatives with moccasins!” He entered the door and bent down, for Mudjikiwis had on a fisher-skin head-band with an eagle-quill thrust in behind. As he came in, he saw a pretty girl sitting there. When he sat down, he said, “Hai, hai, hai! The girl is sitting like her mother.” He pulled off his shoes and threw them to his youngest brother, and received a fine pair of moccasins from his sister-in-law. He was delighted, and cried, “Hai, hai, hai!” Soon all the other brothers came back, all nine of them, and each received new moccasins.

    Mudjikiwis said, “I have already advised you. Do not let our sister-in-law chop wood or do any hard work. Hunt well, and do not let her be hungry.” Morning came, and Mudjikiwis was already half in love with his sister-in-law. He started out, pretending that he was going to hunt, but he only went over a hill and stopped there. Then he wrapped his blanket around himself. It was winter, and he took some mud from under the snow and rubbed it over his forehead and on his hat-band. He had his ball-headed club with him, which had two eyes that winked constantly. Soon he saw his sister-in-law, who came out to chop wood. He went to speak to her, but the girl had disappeared. Soon she came back. There was one pile of wood here, and one there. Mudjikiwis stopped at the one to the west. He had his bow, his arrows, and his club with him. He held his club on the left arm, and his bow and arrow on the right arm, folded his arms across his breast, and was smiling at her when she came up. “O my brother-in-law! I don’t want to do that,” she cried.

    Then Mudjikiwis was angry because she scorned him. He took an arrow and shot her in the leg, and fled off to hunt. That night he returned late, last of all. As he came close to the lodge, he called out, “Yoha, yoha! what is wrong with you? You have done some kind of mischief. Why is there no wood for our sister-in-law?” He went in. “What is wrong with our sister-in-law, that she is not home?” he demanded. His brother then said, “Why are you so late? You used to be the first one here.”

    Mudjikiwis would not speak in reply. The married brother came in last. The young brother was tired of waiting, and asked each, “You did not see your sister-in-law, did you?” The

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    others replied, “Mudjikiwis came very late. He never did so before.”

    “I shall track my wife,” said the husband. So he set off in pursuit of her. He tracked her, and found that she had brought one load of wood. Her second trail ended at a little lodge of willows that she had made, and where she was. She cried to him, “Do not come here! Your brother Mudjikiwis has shot me. I told him I did not want to receive him, and then he shot me down. Do not come here. You will see me on the fourth night. If you want to give me food, put it outside the door and go away, and I shall get it.”

    Her husband went home, as she commanded. After that the youth would bring her food, after hunting, every night. “It is well. Even though our brother shot my wife, I shall forgive him, if I can only see her after four nights,” he said. The third night he could hardly stay away, he wanted to see her so badly. The fourth day at dawn he went to the lodge; and as he drew near, she cried, “Do not come!” but he went in, anyway, and saw her there. “I told you not to come, but you could not restrain yourself.[209] When your brothers could not attend to themselves, I wished to help them,” she cried. So he went home satisfied, since he had seen her. They breakfasted, and he started out again with food for her. She had gone out, for he found her tracks, little steps, dabbled with blood. Then he went back home, and said to his brothers, “My brothers, I am going to go after my wife.”

    He dressed, and followed her footprints. Sometimes he ran, and at sunset he wanted to camp. So he killed a rabbit; and as he came out of the brush, he saw a lodge. “He, my grandchild!” called a voice, “You are thinking of following your wife. She passed here at dawn. Come in and sit down! Here is where she sat before you.” He entered, and found an old woman, who told him to sit in the same place where his wife had sat. He gave her the rabbit he had shot, as he was really hungry. “Oh, my grandchild must be very hungry!” she cried, ” so I shall cook for him,” said the old crone. Her kettle was no larger than a thimble. She put in one morsel of meat and one little berry. The youth thought that was a very small allowance, when he was really hungry.

    “O my grandchild!” the old woman said aloud in answer to his thoughts, “no one has ever eaten all my kettle holds. You are wrong if you think you won’t get enough of this.”

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    But he still thought so, and did not believe her. After the food was cooked, she said, “Eat, nosis!” and gave him a spoon. He took out the piece of meat and the berry; but when he had eaten it, the kettle was still full.[210] He did this many times over. When he had finished, he had not eaten it all, yet he had enough. Then the grandmother told him that he had married one of ten sisters.

    “They are not real people,” she said, “they are from way up in the skies. They have ten brothers. There are three more of your grandmothers on the road where you are going. Each will tell you to go back, as I advised you; but if you insist, I will give you two bones to help you climb over the mountains.”

    Now, this old woman was really a moose, and not a human grandmother at all.[40] “If you get into difficulties, you must cry, ‘Where is my grandmother?’ and use these two front shin-bones of the moose that I gave you.” He slept there, and in the morning she gave him breakfast from the same kettle. When he was through she said, “Do not walk fast. Even if you rest on the way, you will reach your next grandmother in the evening. If you walk as fast as you can, you will get there at night.”

    He followed the trail as fast as he could, for he did not believe his grandmother. In the evening he killed a rabbit; and when he came out of the brush, there stood another lonely lodge, as before.

    “O my grandchild! there is room in here for you to come in,” cried a voice. “Your wife passed here early yesterday morning.” Yet he had travelled two days. “She came in here!”

    The old woman cooked for him in the same way as his other grandmother had done. Again he did not believe in her kettle, for he had already forgotten about his first grandmother. This grandmother was older than the first one whom he had left, and who was the youngest of the four grandmothers he was to meet. They were all sisters. “Why did you not believe my sister when she told you to go slowly? When you go fast, you make the trail longer. Hau, nosis! it is a difficult country where you are going,” she cried. She gave him a squirrel-skin, saying, “Use this, nosis, whenever you are in difficulties. ‘Where is my grandmother?’ you shall say. This is what makes everything easy. You will cry, and you will throw it away. You will not leave me till the morning.”

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    So very early next day he started off. He went very slowly; and in a few minutes it was night, and he killed another rabbit. When he came out of the brush, he saw another lodge, a little nearer than the others, and less ragged. The old woman said to him, “Your wife passed here the same morning that she left up there”; and this grandmother made supper for him, as the others had done. This time the food was corn. “Nosis, your last grandmother, who is my sister, will give you good advice. Your wife has had a child already. Go very slowly, and you will reach there at night; it is not far from here. It is a very difficult country where you are going. Maybe you will not be able to get there.” She gave him a stuffed frog and some glue. “Whenever the mountains are too steep for you to climb, cry, ‘Where is my grandmother?’ put glue on your hands, and climb, and you will stick to the rocks. When you reach your next grandmother, she will advise you well. Your child is a little boy.”

    In the morning he had breakfast, and continued on the trail. He went on slowly, and it was soon night, and he killed another rabbit. When he reached the next lodge, nearer than all the rest, his grandmother said, “They have been saying you would be here after your wife; she passed here four days ago at dawn.”

    The youth entered the tent, and found that this grandmother was a fine young girl in appearance. She said, “To-morrow at noon your wife is going to be married, and the young men will all sit in a circle and pass your child around. The man upon whom he urinates will be known as his father,[212] and she will marry him.” The old woman took off her belt, rolled it up nicely, and gave it to him. “This is the last one that you will use,” she said, “When you are in trouble, cry out, ‘Where is my grandmother?’ and throw the belt out, and it will stick up there, so you can climb up to the top. Before noon you will reach a perpendicular precipice like a wall. Your wife is not of our people. She is one of the Thunderers.”[213]

    That night the youth camped there. In the morning he had food. “If you manage to climb the mountain somehow,” his grandmother said to him before he started, “you will cross the hill and see a steep slope, and there you will find a nest. There is one egg in it. That is a Thunderer’s nest. As you come down, you will strike the last difficult place. There is a large log across a river. The river is very deep, and the log revolves

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    constantly. There you will find a big camp, headed by your father-in-law, who owns everything there. There is one old woman just on this side. She is one of us sisters; she is the second oldest of us. You will see bones strewn about when you get there. Many young men go there when they are looking for their wives, and their bones you will see lying about. The Thunderer destroys everything. Some have been cut in halves when they tried to get over the cut-knife mountain.”

    When the youth came to the mountain, he took first the two bones, and cried, “O grandmother! where are you?” and as he cried, she called from far off, “He, nosis, do not get into trouble!” He drove the bones into the mountain and climbed up hand over hand, driving them in as he climbed. The bones pierced the rock. When he looked back, he saw that he was far up. He continued until the bones began to grow short, and at last he had to stop. Then he took out the squirrel-hide, called upon his grandmother for help, and threw the skin ahead. He went up in the air following it. All at once he stopped, and his nails wore out on the rock as he slipped back. Then he took the glue out of its bundle. He cried for his grandmother, and heard her answer. She had told him that he would find a hollow at one place, and there he rested on a ledge when his glue gave out. Then he called for his next grandmother, heard her answer, and cast out his belt, unrolling it. Then he climbed up the sharp summit. He felt of the edge, which was very sharp indeed. Then he became apiece of eagle-down. “The eagle-down loved me once. I shall be it, and blow over the ledge,” he cried.

    When he got across, he saw the Thunderer’s nest and the two Thunderers and their egg. He found a trail from there on, until he came to the rolling log that lay across the deep river. Then he became down again, and blew across; and though many others had been drowned there, he crossed alive. He went on, and at last saw a small, low lodge with a little stone beside it. His last grandmother had told him to enter, as this was the abode of one of her sisters. So he went in.

    “Ha, ha, ha, nosis!” she cried, “They said a long time ago that you were following your wife. She is to be married right now.”–“Yes,” he said. The marriage was to be in a lodge. He went there, peeped in, and a man saw him, who said, “Are you coming in? Our chief says he will pass the child about and he on whose breast it urinates shall marry its mother.”

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    So he went in. The girl saw him, and told her mother. “Oh, that is the one I married.”

    When he arrived there, Mudjikiwis (not the youth’s brother, but another one, a Thunderer) was there too. They took the child, and one man passed it. Mudjikiwis, the Thunderer, held some water in his mouth. He seized the child, crying, “Come here, nosis!” and spat the water over himself; but, when he tried to claim the child, all the others laughed, as they had seen his trick. When the child’s real father took it up, it urinated on him. Then all went out. The chief said, “Do not let my son-in-law walk about, because he is really tired. He shall not walk for ten days.”

    His father-in-law would go off all day. Hanging in the lodge the youth saw his brother’s arrow, with which his wife had been shot. The father-in-law would burn sweet-grass for the arrow at the rare intervals when he came back, for he would be off for days at a time. On the fifth night the youth felt rested, and could walk a little. Then he asked his wife, “Why does your father smoke that arrow?” and she answered, “Oh, we never see those things up here. It is from below, and he thinks highly of it; therefore he does so.”

    On the sixth night he was able to walk around in the brush; and he came to a spring, where he found, on the surface of the water, a rusty stain with which he: painted his face. He returned, and, as he was entering, his father-in-law cried, “Oh, that is why I want a son-in-law that is a human being! Where did he kill that bear? He is covered with blood. Go and dress it,” he ordered. The youth was frightened, as he had not seen any bear at all. “You people that live below,” his wife said, “call them Giant Panthers. Show your brothers-in-law where it is.” The youth took his brother-in-law to the spring. “Here is where I found the Panther,” he said.

    The ten Thunderers came up and struck the spring, and killed something there. After that the youth looked for springs all the time, and it came to pass that he found a number. One day he asked his wife, “Why does your father go away for whole days at a time?” and his wife said, “There is a large lake up here, and he hunts for fish there. He kills one every day, seldom two. He is the only one that can kill them.”

    The next morning the youth went to the lake, and found his father-in-law sitting by the shore fishing. The old man had a

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    peculiar spear, which was forked at the end. The youth took it, and put barbs on it, so that the old man was able to catch a number of fish quickly. Then they went home. When they arrived, his father-in-law said, “My son-in-law has taken many of them. I myself can only kill one, and sometimes two.”

    So he told all the people to go and get fish and eat them freely. On the following day, the young man, according to his mother-in-law’s wish, took his wife to fish. They took many fish, and carried them home. The father-in-law knew, before they returned, that they had caught many.

    The old man had had a dream. When he saw how the youth prepared the spear which his daughter had given him, he said, referring to his dream, “My dream was wrong, I thought the youngest of the ten liked me the best. I made the spear in the way I saw it, not as this one has shown me. It is due to my dream that it is wrong. Your nine brothers are having a hard time. Now, my sons, your sisters are going away soon to be married.”

    For nine nights the youth saw a dim light at a distance. The father-in-law said to him, ” Do not go there, for a powerful being lives there.” The tenth night, however, the youth disobeyed this injunction. When he reached there, he saw a tall tree, and a huge porcupine that was burrowing at the foot of the tree. The porcupine struck the tree, and tried to kill it by shooting its quills into it. After the porcupine had shot off all its quills, the youth knocked it on the head, took two long quills from the tree, and carried them home. Even before he got there, his father-in-law knew what had happened. They were delighted, for they said that the porcupine would kill the Thunderers when they tried to attack it. The father-in-law went out, and called to his sons to go and dress the porcupine that the youth had killed. The latter gave the two quills to his wife, though his father-in-law wanted them. The father-in-law said, “My children, this porcupine killed all our friends when they went to war against it. My sons-in-law below are miserable and lonely.”

    The eldest of the daughters, who was called Mudjikiskwe’wic, was delighted at the news. “You will marry the oldest one, Mudjikiwis,” she was told. They were all to be married in order, the eldest girl to the eldest brother, the youngest to the youngest one. The old man said, “Mudjikiskwe’wic shall take her

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    brother-in-law with her when she goes down to the earth.” The young women went down. Sh-swsh! went Mudjikiskwe’wic (the girl) with her dress. They reached the steep place, and the married woman said to her husband that they would fly around. ” If you do not catch me when I fly past, you will be killed here.” The women went off a little ways, and a heavy thunderstorm arose, big black clouds and lightning, yet he saw Mudjikiskwe’wic in it. She was green, and so was the sun; and as they passed she shouted once, then again a little nearer, and again close by. Then he jumped off and caught her by the back. He closed his eyes[217] as he did so, and did not open them until the Thunderer wife said, “Now let go!” Then he found himself at home. He left the girls behind, and went to the lodge and opened the door a little.

    As soon as he was inside, he said, “My brothers, I am here!” They were lying in the ashes around the fire. “The Canada jays always make me angry when they say that,” they retorted, and they threw a handful of ashes towards the door. “My brothers, I am coming!” he said again. “Ah! that is what the Crows say to make us angry,” retorted the rest, and they threw ashes towards the door. “My brothers, I am coming!” he declared. “Ah! that is what the Chickadees say to make us angry,” cried they, and threw ashes once more. Then for the fourth time, he cried, “My brothers, get up!” Then Mudjikiwis cried, “Look up! See who it is! They never say that four times!”

    They looked up and their eyes were swollen from weeping on account of their brother. They were covered with ashes. When they opened their eyes, they saw their fifth brother restored. “Arise, wash your faces, and fix camp!” said he. “I have brought sisters-in-law with me.”

    Mudjikiwis was glad to hear this, and he and the others began to decorate themselves. They took white earth from crawfish-holes, and painted their faces with it. Mudjikiwis seized his winking war-club, and they made the lodge larger by spreading the poles. Then the fifth brother called the sisters-in-law, and they all came in. The fifth son told Mudjikiskwe’wic that the youngest of the sisters should come in first, she herself last, although it would have been proper for the eldest brother to receive his wife first. “Do not come in till I call you, saying, ‘Now, come! my brothers are tired waiting.’” Mudjikiskwe’wic promised to obey.

    Mudjikiwis sat with his head in his hands, and peeped at each girl. He saw them sit by his brothers, until every one but he was furnished with a wife. Then there was a pause. Mudjikiwis began to weep, and he sniffed audibly. At last the fifth brother had pity on him, and called the girl in. She came in with a swishing sound of rustling clothing. Then Mudjikiwis was very glad.

    “What shall we feed them on?” said one. “Let me see!” said Mudjikiwis, and he took his winking club and went out, and clubbed a bear right there. “O wife! we shall have a meal of bear-meat!” he cried. Mudjikiskwe’wic replied, “Oh, you are hunting my younger brother!”–“Oh, I did not mean to kill my brother-in-law,” retorted the other.

    And they are married today, and live where the sun does not shine.

    LV. ORPHEUS[215]

    (CHEROKEE: Mooney, Report of the Bureau of American Ethnology, xix, 252, No. 5)

    The Sun lived on the other side of the sky vault, but her daughter lived in the middle of the sky, directly above the earth, and every day as the Sun was climbing along the sky arch to the west she used to stop at her daughter’s house for dinner.

    Now, the Sun hated the people on the earth, because they could never look straight at her without screwing up their faces. She said to her brother, the Moon,[6] “My grandchildren are ugly; they grin all over their faces when they look at me.” But the Moon said, “I like my younger brothers; I think they are very handsome”–because they always smiled pleasantly when they saw him in the sky at night, for his rays were milder.

    The Sun was jealous and planned to kill all the people; so every day when she got near her daughter’s house she sent down such sultry rays that there was a great fever and the people died by hundreds, until everyone had lost some friend and there was fear that no one would be left. They went for help to the Little Men, who said the only way to save themselves was to kill the Sun.

    The Little Men made medicine and changed two men to snakes, the Spreading-adder and the Copperhead, and sent them to watch near the door of the daughter of the Sun to bite the old Sun when she came next day. They went together and hid

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    near the house until the Sun came, but when the Spreading-adder was about to spring, the bright light blinded him and he could only spit out yellow slime, as he does to this day when he tries to bite. She called him a nasty thing and went by into the house, and the Copperhead crawled off without trying to do anything.

    So the people still died from the heat, and they went to the Little Men a second time for help. The Little Men made medicine again and changed one man into a great Uktena and another into the Rattlesnake and sent them to watch near the house and kill the old Sun when she came for dinner. They make the Uktena very large, with horns on his head, and everyone thought he would be sure to do the work, but the Rattlesnake was so quick and eager that he got ahead and coiled up just outside the house, and when the Sun’s daughter opened the door to look out for her mother, he sprang up and bit her and she fell dead in the doorway. He forgot to wait for the old Sun, but went back to the people, and the Uktena was so very angry that he went back, too. Since then we pray to the rattlesnake and do not kill him, because he is kind and never tries to bite if we do not disturb him. The Uktena grew angrier all the time and very dangerous, so that if he even looked at a man, that man’s family would die. After a long time the people held a council and decided that he was too dangerous to be with them, so they sent him up to Galunlati, and he is there now. The Spreading-adder, the Copperhead, the Rattlesnake, and the Uktena were all men.

    When the Sun found her daughter dead, she went into the house and grieved, and the people did not die any more, but now the world was dark all the time, because the Sun would not come out. They went again to the Little Men, and these told them that if they wanted the Sun to come out again they must bring back her daughter from Tsusginai, the Ghost country, in Usunhiyi, the Darkening land in the west. They chose seven men to go, and gave each a sourwood rod a handbreadth long. The Little Men told them they must take a box with them, and when they got to Tsusginai they would find all the ghosts at a dance. They must stand outside the circle, and when the young woman passed in the dance they must strike her with the rods and she would fall to the ground. Then they must put her into the box and bring her back to her mother,

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    but they must be very sure not to open the box, even a little way, until they were home again.

    They took the rods and a box and traveled seven days to the west until they came to the Darkening land.[216] There were a great many people there, and they were having a dance just as if they were at home in the settlements. The young woman was in the outside circle, and as she swung around to where the seven men were standing, one struck her with his rod and she turned her head and saw him. As she came around the second time another touched her with his rod, and then another and another, until at the seventh round she fell out of the ring, and they put her into the box and closed the lid fast. The other ghosts seemed never to notice what had happened.

    They took up the box and started home toward the east. In a little while the girl came to life again and begged to be let out of the box, but they made no answer and went on. Soon she called again and she said she was hungry, but still they made no answer and went on. After another while she spoke again and called for a drink and pleaded so that it was very hard to listen to her, but the men who carried the box said nothing and still went on. When at last they were very near home, she called again and begged them to raise the lid just a little, because she was smothering. They were afraid she was really dying now, so they lifted the lid a little to give her air, but as they did so there was a fluttering sound inside and something flew past them into the thicket and they heard a redbird cry, “kwish! kwish! kwish!” in the bushes. They shut down the lid and went on again to the settlements, but when they got there and opened the box it was empty.

    So we know the Redbird is the daughter of the Sun, and if the men had kept the box closed, as the Little Men told them to do, they would have brought her home safely,[217] and we could bring back our other friends also from the Ghost country, but now when they die we can never bring them back.[51]

    The Sun had been glad when they started to the Ghost country, but when they came back without her daughter she grieved and cried, “My daughter, my daughter,” and wept until her tears made a flood upon the earth,[218] and the people were afraid the world would be drowned. They held another council, and sent their handsomest young men and women to amuse her so that she would stop crying. They danced before the Sun and

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    sang their best songs, but for a long time she kept her face covered and paid no attention, until at last the drummer suddenly changed the song, when she lifted up her face, and was so pleased at the sight that she forgot her grief and smiled.

    LVI. THE VISIT TO CHIEF ECHO[219]

    (TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 85)

    Txä’msem[*]remained sitting there, thinking quietly how many hard things he had done among men; still his needs were not satisfied. At last he made up his mind to try to go again to the people in order to get something to eat, for he was a great eater.[220] He went to a lonely place, and was very anxious to find some people in the woods. Soon he came to a great plain. No trees were to be seen, just grass and flowers.

    At a distance he beheld a large house, and inside the large house with carved front he heard many people singing. He saw sparks flying up from the smoke hole, and he knew that it must be the house of a great chief. When he came near the house, he heard something saying with a loud voice, “A stranger is coming, a chief is coming!” and he knew that they meant him. So he went in, but he saw nobody. Still he heard the voices.[221] He saw a great fire in the center, and a good new mat was spread out for him alongside the fire. Then he heard a voice which called to him, “Sit down on the mat! This way, great chief! This way, great chief! This way!” He walked proudly toward the mat. Then Txä’msem sat down on it. This was the house of Chief Echo. Then Txä’msem heard the chief speak to his slaves and tell them to roast a dried salmon; and he saw a carved box open itself and dried salmon come out of it. Then he saw a nice dish walk toward the fire all by itself.

    Txä’msem was scared and astonished to see these things. When the dried salmon was roasted and cut into pieces of the right length, the pieces went into the dish all by themselves. The dish laid itself down in front of Txä’msem, and he thought while he was eating, what strange things he was seeing now. When he had finished, a horn dipper came forward filled with water. He took it by its handle and drank. Then he saw a large dish full of crabapples mixed with grease, and a black

    [*. Pronunciation approximately represented in English by “Chemsem.”]

    {p. 149}

    horn spoon, come forward by themselves. Txä’msem took the handle and ate all he could. Before he emptied his dish, he looked around, and, behold! mountain-goat fat was hanging on one side of the house. He thought, “I will take down one of these large pieces of fat.” Thus Txä’msem thought while he was eating.

    Then he heard many women laughing in one corner of the house, “Ha, ha! Txä’msem thinks he will take down one of those large pieces of mountain-goat fat!” Then Txä’msem was ashamed on account of what the women were saying. He ate all the crabapples, and another dish came forward filled with cranberries mixed with grease and with water. Txä’msem ate again, and, behold! he saw dried mountain-sheep fat hanging in one corner of the large house. He thought again, “I will take down one of these pieces of mountain-sheep fat, and I will run out with it.” Again he heard many women laughing, “Ha, ha! Txä’msem is thinking he will take down a piece of the mountain-sheep fat and will run out with it.” Txä’msem was much troubled on account of what he heard the women saying, and when he heard them laughing in the corner of the house. He arose, ran out, and snatched one of the pieces of mountain-goat meat and of mountain-sheep fat; but when he came to the door, a large stone hammer beat him on the ankle, and he fell to the ground badly hurt. He lost the meat and fat, and some one dragged him along and cast him out. He lay there a while and began to cry, for he was very hungry, and his foot very sore. On the following day, when he was a little better, he took a stick and tried to walk away.

    {p. 150}

    CHAPTER VI

    ANIMAL WIVES AND HUSBANDS[3]

    LVII. THE PIQUED BUFFALO-WIFE[222]

    (BLACKFOOT: Wissler and Duvall, Anthropological Papers of the American Museum of Natural History, ii, 117, No. 28)

    ONCE a young man went out and came to a buffalo-cow fast in the mire. He took advantage of her situation. After a time she gave birth to a boy. When he could run about, this boy would go into the Indian camps and join in the games of the children, but would always mysteriously disappear in the evening. One day this boy told his mother that he intended to search among the camps for his father. Not long after this he was playing with the children in the camps as usual, and went into the lodge of a head man in company with a boy of the family. He told this head man that his father lived somewhere in the camp, and that he was anxious to find him. The head man took. pity on the boy, and sent out a messenger to call into his lodge all the old men in the camp.

    When these were all assembled and standing around the lodge, the head man requested the boy to pick out his father. The boy looked them over, and then told the head man that his father was not among them. Then the head man sent out a messenger to call in all the men next in age; but, when these were assembled, the boy said that his father was not among them. Again the head man sent out the messenger to call in all the men of the next rank in age. When they were assembled, the boy looked them over as before, and announced that his father was not among them. So once again the head man sent out his messenger to call in all the young unmarried men of the camp. As they were coming into the head man’s lodge, the boy ran to one of them, and, embracing his, said, “Here is my father.”[212]

    After a time the boy told his father that he wished to take him to see his mother. The boy said, “When we come near her,

    {p. 151}

    she will run at you and hook four times, but you are to stand perfectly still.” The next day the boy and his father started out on their journey. As they were going along they saw a buffalo-cow, which immediately ran at them as the boy had predicted. The man stood perfectly still, and at the fourth time, as the cow was running forward to hook at him, she became a woman.[40] Then she went home with her husband and child. One day shortly after their return, she warned her husband that whatever he might do he must never strike at her with fire.[223] They lived together happily for many years. She was a remarkably good woman. One evening when the husband had invited some guests, and the woman expressed a dislike to prepare food for them, he became very angry, and, catching up a stick from the fire, struck at her. As he did so, the woman and her child vanished, and the people saw a buffalo cow and calf running from the camp.

    Now the husband was very sorry and mourned for his wife and child. After a time he went out to search for them. In order that he might approach the buffalo without being discovered, he rubbed himself with filth from a buffalo-wallow. In the course of time he came to a place where some buffalo were dancing. He could hear them from a distance. As he was approaching, he met his son, who was now, as before, a buffalo-calf. The father explained to the boy that he was mourning for him and his mother and that he had come to take them home. The calf-boy explained that this would be very difficult, for his father would be required to pass through an ordeal. The calf-boy explained to him that, when he arrived among the buffalo and inquired for his wife and son, the chief of the buffalo would order that he select his child from among all the buffalo-calves in the herd. Now the calf-boy wished to assist his father, and told him that he would know his child by a sign, because, when the calves appeared before him, his own child would hold up its tail.[224] Then the man proceeded until he came to the place where the buffalo were dancing. Immediately he was taken before the chief of the buffalo-herd. The chief required that he first prove his relationship to the child by picking him out from among all the other calves of the herd. The man agreed to this and the calves were brought up. He readily picked out his own child by the sign.

    {p. 152}

    The chief of the buffalo, however, was not satisfied with this proof, and said that the father could not have the child until he identified him four times. While the preparations were being made for another test, the calf-boy came to his father and explained that he would be known this time by closing one eye. When the time arrived, the calves were brought as before, and the chief of the buffalo directed the father to identify his child, which he did by the sign. Before the next trial the calf-boy explained to his father that the sign would be one ear hanging down. Accordingly, when the calves were brought up for the father to choose, he again identified his child. Now, before the last trial, the boy came again to his father and notified him that the sign by which he was to be known was dancing and holding up one leg. Now the calf-boy had a chum among the buffalo-calves, and when the calves were called up before the chief so that the father might select his child, the chum saw the calf-boy beginning to dance holding up one leg, and he thought to himself, “He is doing some fancy dancing.” So he, also, danced in the same way. Now the father observed that there were two calves giving the sign, and realized that he must make a guess. He did so, but the guess was wrong. Immediately the herd rushed upon the man and trampled him into the dust. Then they all ran away except the calf-boy, his mother, and an old bull.

    These three mourned together for the fate of the unfortunate man. After a time the old bull requested that they examine the ground to see if they could find a piece of bone. After long and careful search they succeeded in finding one small piece that had not been trampled by the buffalo. The bull took this piece, made a sweat-house, and finally restored the man to life.[225] When the man was restored, the bull explained to him that he and his family would receive some power, some head-dresses, some songs, and some crooked sticks, such as he had seen the buffalo carry in the dance at the time when he attempted to pick out his son.

    The calf-boy and his mother then became human beings, and returned with the man. It was this man who started the Bull and the Horn Societies, and it was his wife who started the Matoki.

    {p. 153}

    LVIII. BEAR-WOMAN AND DEER-WOMAN[226]

    (LASSIK: Goddard, Journal of American Folk-Lore, xix, 135, No. 2)

    Grizzly Bear and Doe, the two wives of Chickenhawk, were pounding acorns. When they had finished, one of them said, “Let us go down to the creek and leach the meal.” While they were waiting for the meal to soak, they agreed to hunt one another’s heads for lice.[174] Doe looked first in Grizzly’s hair. “You have no lice,” she said. “Well then,” said Grizzly, “I will look in yours.” When in her search she reached the Doe’s neck she sprinkled in some sand. “You have many lice,” she said, “I will chew them.” “Ukka! ukka!” cried Doe, “hold on there.” Biting her head off, she killed her. Taking Doe’s head and both lots of acorn meal she went back to the house. She put the head in the fire and when the eyes burst with the heat she told the children it was only the white oak log cracking in the fire. “I think it is our mother’s head,” said one of the Doe’s children. “Go a long way off and play,” said Grizzly. “You won’t be permitted to live long,” they heard their mother’s hair[150] so say to them.

    The two bear children and the two fawns went out to play. “Let us play smoke-each-other-out in this hollow log,” suggested the fawns. The bears agreed and the fawns went in first. “That’s enough, that’s enough,” they cried. “Now you go in,” they told the bears. The fawns fanned the smoke into the log until the bears were smothered. Going back to the house, one of them held out what she had in her hand and said, “Here is a skunk we killed in a log.” “Very well,” said the bear mother. Then the other fawn held out hers and said, “Here is a skunk we killed in a log.” “Thank you, my niece; after awhile I will make a meal upon them,” replied Grizzly.[99]

    “She is eating her children,” she heard some one say. “What did you say?” she asked. “First you killed a person, and now you are eating your own children’s hands.” She ran after the children who had been taunting her. When she came near them she called in a pleasant voice, “Well, come home.” They ran up on a ridge and barely escaped being caught. Finally they came to a place where Crane was fishing by the river. “Grandfather, put your neck across and let us go over on it. An old woman is after us. Put your neck across.”[227]

    {p. 154}

    They crossed over safely and running to the top of a ridge hid in a hole in a rock. When Grizzly came, Crane put his neck across again for a bridge, but when she was half way over he gave it a sudden twist. She went floating down the middle of the stream.

    LIX. SPLINTER-FOOT-GIRL[221]

    (ARAPAHO: Dorsey and Kroeber, Anthropological Papers of the Field Museum, v, 153, No. 81)

    It was in winter and a large party was on the war-path. Some of them became tired and went home, but seven continued on their way. Coming to a river, they made camp on account of one of them who was weary and nearly exhausted. They found that he was unable to go farther. Then they made a good brush hut in order that they might winter there. From this place they went out and looked for buffalo and hunted them wherever they thought they might find them.

    During the hunting one of them ran against a thorny plant and became unable to hunt for some time. His leg swelled very much in consequence of the wound, and finally suddenly opened. Then a child issued from the leg.[229] The young men took from their own clothes what they could spare and used it for wrapping for the child. They made a panther skin answer as a cradle. They passed the child around from one to the other, like people smoking a pipe. They were glad to have another person with them and they were very fond of the child.

    While they lived there they killed very many elk and saved the teeth. From the skins they made a dress for the child, which was then old enough to run about. The dress was a girl’s, entirely covered with elk teeth. They also made a belt for her. She was very beautiful. Her name was Foot-stuck-child.

    A buffalo bull called Bone-bull heard that these young men had had a daughter born to them. As is the custom, he sent the magpie to go to these people to ask for the girl in marriage. The magpie came to the young men and told them what the Bone-bull wished; but he did not meet with any success. The young men said, “We will not do it. We love our daughter. She is so young that it will not be well to let her go.” The magpie returned and told the Bone-bull what the young men had said. He advised the bull to get a certain small bird which

    {p. 155}

    was very clever and would perhaps persuade the young men to consent to the girl’s marriage with him.

    So the small bird was sent out by the bull. It reached the place where the people lived and lighted on the top of the brush house. In a gentle voice it said to the men, “I am sent by Bone-bull to ask for your daughter.” The young men still refused, giving the same answer as before. The bird flew back and told the bull of the result. The bull said to it, “Go back and tell them that I mean what I ask. I shall come myself later.” It was known that the bull was very powerful and hard to overcome or escape from. The bird went again and fulfilled the bull’s instruction, but again returned unsuccessfully. It told the bull: “They are at last making preparations for the marriage. They are dressing the girl finely.” But the bull did not believe it.

    Then, in order to free itself from the unpleasant task, the bird advised him to procure the services of some one who could do better than itself; some one that had a sweet juicy tongue. So the bull sent another bird, called “fire-owner,” which has red on its head and reddish wings. This bird took the message to the young men. Now at last they consented.

    So the girl went to the bull and was received by him and lived with him for some time.[3] She wore a painted buffalo robe. At certain times the bull got up in order to lead the herd to water. At such times he touched his wife, who, wearing her robe, was sitting in the same position as all the rest, as a sign for her to go too.

    The young men were lonely and thought how they might recover their daughter. It was a year since she had left them. They sent out flies,[146] but when the flies came near the bull he bellowed to drive them away. The flies were so much afraid of him that they did not approach him. Then the magpie was sent, and came and alighted at a distance; but when the bull saw him he said, “Go away! I do not want you about.”

    . . . [Then] they sent the blackbird, which lit on his back and began to sing. But the bull said to it also: “Go away, I do not want you about.” The blackbird flew back to the men and said, ” I can do nothing to help you to get your daughter back, but I will tell you of two animals that work unseen, and

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    are very cunning: they are the mole and the badger. If you get their help you will surely recover the girl.”

    Then the young men got the mole and the badger,[147] and they started at night, taking arrows with them. They went underground, the mole going ahead. The badger followed and made the hole larger. They came under the place where the girl was sitting and the mole emerged under her blanket. He gave her the arrows which he had brought and she stuck them into the ground and rested her robe on them and then the badger came under this too. The two animals said to her, “We have come to take you back.” She said, ” I am afraid,” but they urged her to flee.

    Finally she consented, and leaving her robe in the position in which she always sat, went back through the hole with the mole and the badger to the house of the young men.

    When she arrived they started to flee. The girl had become tired, when they came to the stone and asked it to help them. The stone said, “I can do nothing for you, the bull is too powerful to contend with.” They rested by the side of the stone; then they continued on their way, one of them carrying the girl. But they went more slowly on account of her. They crossed a river, went through the timber, and on the prairie the girl walked again for a distance. In front of them they saw a lone immense cottonwood tree. They said to it: “We are pursued by a powerful animal and come to you for help.” The tree told them, “Run around me four times,” and they did this. The tree had seven large branches, the lowest of them high enough to be out of the reach of the buffalo, and at the top was a fork in which was a nest. They climbed the tree,[230] each of the men sitting on one of the branches, and the girl getting into the nest. So they waited for the bull who would pursue them.

    When the bull touched his wife in order to go to water, she did not move. He spoke to her angrily and touched her again. The third time he tried to hook her with his horn, but tossed the empty robe away. “They cannot escape me,” he said. He noticed the fresh ground which the badger had thrown up in order to close the hole. He hooked the ground and threw it to one side, and the other bulls got up and did the same, throwing the ground as if they were making a ditch and following the course of the underground passage until they came to the place

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    where the people had lived. The camp was already broken up, but they followed the people’s trail.

    Coming to the stone, the bull asked, “Have you hidden the people or done anything to help them?” The stone said: “I have not helped them for fear of you.” But the bull insisted: “Tell me where you hid them. I know that they reached you and are somewhere about.” “No, I did not hide them; they reached this place but went on,” said the stone. “Yes, you have hidden them; I can smell them and see their tracks about here.” “The girl rested here a short time; that is what you smell,” said the stone.

    Then the buffalo followed the trail again and crossed the river, the bull leading. One calf which was becoming very tired tried hard to keep up with the rest. It became exhausted at the lone cottonwood tree and stopped to rest. But the herd went on, not having seen the people in the tree. They went far on. The girl was so tired that she had a slight hemorrhage. Then she spat down. As the calf was resting in the shade below, the bloody spittle fell down before it. The calf smelled it, knew it, got up, and went after the rest of the buffalo. Coming near the herd, it cried out to the bull: “Stop! I have found a girl in the top of a tree. She is the one who is your wife.” Then the whole herd turned back to the tree.

    When they reached it, the bull said: “We will surely get you.” The tree said: “You have four parts of strength. I give you a chance to do something to me.” Then the buffalo began to attack the tree; those with least strength began. They butted it until its thick bark was peeled off. Meanwhile the young men were shooting them from the tree. The tree said: “Let some of them break their horns.” Then came the large bulls, who split the wood of the tree; but some stuck fast, and others broke their horns or lost the covering.

    The bull said, “I will be the last one and will make the tree fall.” At last he came on, charging against the tree from the southeast, striking it, and making a big gash. Then, coming from the southwest, he made a larger hole. Going to the northwest, he charged from there, and again cut deeper, but broke his right horn. Going then to the northeast, he charged the tree with his left horn and made a still larger hole. The fifth time he went straight east, intending to strike the tree in the center and break it down. He pranced about, raising the dust; but the

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    tree said to him: “You can do nothing. So come on quickly.” This made him angry and he charged. The tree said: “This time you will stick fast,” and he ran his left horn far into the middle of the wood and stuck fast. Then the tree told the young men to shoot him in the soft part of his neck and sides, for he could not get loose or injure them. Then they shot him and killed him, so that he hung there. Then they cut him loose.

    The tree told them to gather all the chips and pieces of wood that had been knocked off and cover the bull with them, and they did so. All the buffalo that had not been killed went away. The tree said to them: “Hereafter you will be overcome by human beings. You will have horns, but when they come to hunt you, you will be afraid. You will be killed and eaten by them and they will use your skins.” Then the buffalo scattered over the land with half-broken, short horns.[4]

    After the people had descended from the tree, they went on their way. The magpie came to them as messenger sent by Merciless-man to ask the young men for their daughter in marriage. He was a round rock. The magpie knew what this rock had done and warned the men not to consent to the marriage. He said, “Do not have anything to do with him, since he is not a good man. Your daughter is beautiful, and I do not like to see her married to the rock. He has married the prettiest girls he could hear of, obtaining them somehow. But his wives are crippled, one-armed, or one-legged, or much bruised. I will tell the rock to get the hummingbird for a messenger because that bird is swift and can escape him if he should pursue.” So the magpie returned and said that the young men refused the marriage. But the rock sent him back to say: “Tell them that the girl must marry me nevertheless.” The magpie persuaded him to send the hummingbird as messenger instead of himself.

    Then the hummingbird went to carry the message to the young men; but, on reaching them, told them instead: “He is merciless and not the right man to marry this girl. He has treated his wives very badly. You had better leave this place.” So he went back without having tried to help the rock. He told the rock that he had seen neither camp nor people. “Yes you saw them,” said the rock; “you are trying to help them instead of helping me. Therefore you try to pretend that you did not see them. Go back and tell them that I want the girl. If they

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    refuse, say that I shall be there soon.” The hummingbird went again to the men and told them what the rock wished, and said: “He is powerful. Perhaps it is best if you let your daughter go. But there are two animals that can surely help you. They can bring her back before he injures her. They are the mole and the badger.” “Yes,” they said, now having confidence in these animals. So the hummingbird took the girl to the rock. He reached his tent, which was large and fine, but full of crippled wives. “I have your wife here,” he said. “Very well,” said the rock, “let her come in. I am pleased that you brought her; she is pretty enough for me.”

    Soon after the hummingbird had left with the girl, the mole and the badger[147] started underground and made their way to the rock’s tent. In the morning the rock always went buzzing out through the top of the tent; in the evening he came back home in the same way. While he was away, the two animals arrived. The girl was sitting with both feet outstretched. They said to her, “Remain sitting thus until your husband returns.” Then they made a hole large enough for the rock to fall into and covered it lightly. In the evening the rock was heard coming. As he was entering above, the girl got up, and the rock dropped into the hole while she ran out of the tent saying: “Let the hole be closed.” “Let the earth be covered again,” said the mole and the badger. They heard the rock inside the earth, tossing about, buzzing, and angry. The girl returned to her fathers.

    They traveled all night, fleeing. In the morning the rock overtook them. As they were going, they wished a canyon with steep cliffs to be behind them. The rock went down the precipice, and while he tried to climb up again, the others went on. It became night again and in the morning the rock was near them once more. Then the girl said: “This time it shall happen. I am tired and weary from running, my fathers.” She was carrying a ball, and, saying: “First for my father,” she threw it up and as it came down kicked it upwards, and her father rose up. Then she did the same for the others until all had gone up. When she came to do it for herself the rock was near. She threw the ball, kicked it, and she too rose up. She said, “We have passed through dangers on my account; I think this is the best place for us to go. It is a good place where we are. I shall provide the means of living for you.” To the

    {p. 180}

    rock she said. “You shall remain where you overtook us. You shall not trouble people any longer, but be found wherever there are hills.” She and her fathers reached the sky in one place. They live in a tent covered with stars.[71]

    LX. THE EAGLE AND WHALE HUSBANDS[231]

    (GREENLAND ESKIMO: Rink, Tales and Traditions of the Eskimo, p. 127, No. 8)

    Two little girls were playing with some small bones on the beach; the one with eagle-bones, the other with whale-bones. Suddenly an eagle came soaring through the air above them, and one of the girls said, “I will have an eagle for my husband”; and the other replied, “Thou mayst rejoice that thou hast already got a husband; I will have a whale for mine.” Instantly a whale was seen to spout out at sea.[217a]

    And the eagle took one girl up and flew away with her, and the whale took the other down to the bottom of the sea, having first made her eyes and ears impenetrable, so that the water could not enter. The eagle carried his bride to the top of a steep cliff, and brought her different sorts of little birds for food; but she gathered all the sinews of the birds’ wings, and knotted them together, in order to make a string of them. One day, when the eagle was away, she tried the length of it, and found that it reached down to the level of the sea. Another day she saw a kayaker rowing along the shore; and when he came just below, she called out to him to send a boat to rescue her.

    Soon afterwards the boat appeared, and she went sliding down by her string of sinews, and got back to her parents. But the eagle, who missed his mate, soared above the houses beating his wings; and one of the inhabitants of the place cried out to him, “If thou wantest to show thou hast been married into our family, spread out thy wings”; but when the eagle did so they shot him through the body.

    The other girl who had been stolen by the whale was secured to the bottom of the sea by a rope; and when he was at home, she had nothing to do but to sit picking the lice from off his body.[174] She had two brothers living close by, and both set about building a boat of immense swiftness, in which they intended to deliver their sister; but when the boat was finished it could not match a bird in speed, and was therefore broken to pieces,

    {p. 161}

    and another begun. This boat proved a match for a flying bird, but was nevertheless discarded, and they again built a new one, in which they tried to overtake a gull; and on finding that this one even outdid the bird, they started from home to fetch back their sister. On becoming aware of their approach she loosened the cord that held her, and twisting it round the stone, she left with the boat.

    When the whale on his return drew the cord to get hold of her, and discovered that she was gone, he hurried after her. But when he came quite close to the boat she threw her outer jacket into the water to him.[232] Having snapped at it he let it go, and again pursued her; and when he had got quite close up with them, she flung her inner jacket at him, which again detained the whale; but he soon reached them for the third time. Then she threw her long jacket, and before he could overtake them again they had already landed; but when the whale reached the shore he was transformed into a piece of whale-bone.

    LXI. THE FOX-WOMAN[233]

    (LABRADOR ESKIMO: Turner, Report of the Bureau of American Ethnology, xi, 264)

    A hunter who lived by himself found when he returned to the place after an absence that it had been visited and everything put in order as a dutiful wife should do. This happened so often with no visible signs of tracks that the man determined to watch and see who would scrape his skin clothing and boots, hang them out to dry, and cook nice hot food ready to be eaten when he returned.[207] One day he went away as though going off on a hunt, but secreted himself so as to observe the entrance of anything into the house.

    After a while he saw a fox enter. He suspected that the fox was after food. He quietly slipped up to the house and on entering saw a most beautiful woman dressed in skin clothing of wondrous make. Within the house, on a line, hung the skin of a fox. The man inquired if it was she who had done these things. She replied that she was his wife and it was her duty to do them, hoping that she had performed her labor in a manner satisfactory to him.

    After they had lived together a short time the husband detected a musky odor about the house and inquired of her what

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    it was.[234] She replied that she emitted the odor and if he was going to find fault with her for it she would leave.[223] She dashed off her clothing and, resuming the skin of the fox,[132] slipped quietly away and has never been disposed to visit a man since that time.

    LXII. THE WOMAN STOLEN BY KILLER-WHALES[235]

    (TAHLTAN: Teit, Journal of American Folk-Lore, xxxiv, 228, No. 35)

    A man was out fishing and drying halibut, and his wife helped him. One day he felt something very heavy on his hook, and could not pull it up. He tied the line to the thwart of the canoe, and paddled ashore. With much trouble he managed to land the fish on the beach. He called on his wife to kill it quickly, and she despatched it with her knife. She cut it up and hung it up to dry, as is done with halibut. They did not know what kind of a fish it was. It was quite strange to them, but they thought it might be good food. When the woman had finished her work, she went to the edge of the water to wash her hands.

    As soon as she put her hands into the water, something seized them and pulled her underneath the sea. She had been taken by the Killer-Whales, who had come to have revenge on the man for killing their friend.

    The man followed the trail of his wife and her captors under the sea. He came to the house of the Fish chief,[236] and asked him if he knew where his wife was. The chief said, ” Yes, the Killer-Whales have taken her to be their slave.” The man asked the chief if any fish of his company would care to help him get back his wife. The chief asked the fishes if any of them would volunteer, and Shark[146] said he would go. Shark went ahead to Killer-Whale’s house, and hid the man outside the door. He went in, and saw that the Killer-Whales were about to eat their evening meal. Their chief said, “Make the fire blaze, that we may see well!” Shark was standing next to the fire. He jumped up quickly and put much wood on the fire, so that it blazed up. The chief then said, “Some one fetch water!” Shark seized the buckets and ran out to draw water. As he came in and was passing the fire, he stumbled purposely, and upset the buckets in the fire, thus causing a dense cloud of ashes and steam to arise.[237] Quickly he caught up the woman, pushed her out into

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    the arms of her husband, who was waiting, and followed them. Shark kept in the rear, and said to the man, “Keep a-going! if they overtake us, I shall fight them.” When the man and woman were nearly home, they looked back, and saw a severe fight in progress. Shark was fighting all the Killer-Whales, biting them with his sharp teeth, and tearing them with his rough skin.

    LXIII. THE ROLLING HEAD[238]

    (CHEYENNE: Kroeber, Journal of American Folk-Lore, xiii, 184, No. 22)

    In a solitary tent lived a lone family,–a man, his wife, and two children. When the man went out hunting, he always painted his wife’s face and body before he started in the morning. His wife went for water to a lake near by. She always went to the same place; and when she came to the lake, she took off her clothes, as if to bathe. Then a large snake[239] rose out of the lake, after the woman had spoken to it and told it to appear. The snake asked her to come out to him, since her husband had gone away hunting. The woman did as the snake said. Every morning she went to the lake.

    Her husband brought back meat, and she and the children were glad. The man did not know what happened. He did not know that his wife went after water to the lake and met a large snake. But one day he asked her what made the paint come off her. She said that she took a bath. Next morning he started as if to hunt; but dug a hiding-place near the lake to see what his wife did. She came to the shore and called to the snake: “Come, I am waiting.” Then he saw a big old snake rise from the water, and ask her if her husband had gone hunting. She answered: “Yes, I am coming.” She took off her clothes and entered the lake, and the snake was soon around her.

    The man had watched them, and now, leaving. his hiding-place, he jumped on the snake, and with a large knife cut it in pieces and at last killed it. Then he caught his wife and killed her.[240] He cut her up[24], and took her meat home and gave it to his children. He cooked his wife, and the children unknowingly ate their mother.[98]

    Then the man said to them: “Tell your mother when she comes home that I went to get more meat which I left hanging

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    on a tree so that the wolves cannot reach it.” And he went away. The younger child said: “Our mother is merely teasing us by staying away.” But the older girl answered: “Do not say anything against our mother.” Then their mother’s head came rolling to them; and it said: “I am very sorry that my children have eaten me up.”

    The two children ran away, but the head pursued them. At last they were worn out, but their mother’s lead still rolled after them. Then the older girl drew a line or mark on the ground and so deep a hole opened[205] that the head could not cross. The younger girl was very hungry. She said to her sister: “Look at that deer.” The older girl looked at the deer, and it fell down dead as if shot.[242] So they ate of it. Then some one was kind to them and helped them, and they lived in a large lodge and had much food of various kinds to eat. Two large panthers and two large black bears guarded them against all wild animals and persons.

    A camp of people was starving.[243] Neither buffalo nor smaller game could be found. The people heard that the children had abundance of food of all kinds, and they all moved to them. When they arrived the children invited them, and the various companies came and ate with them. Finally they all went out again; only the children’s father now stayed with them again. But they regretted what he had done to them. So they caused the lions to jump upon their father, and he was killed.

    LXIV. THE BEAR-WOMAN[244]

    (BLACKFOOT: Wissler and Duvall, Anthropological Papers of the American Museum of Natural History, ii, 68, No. 6)

    Once there was a young woman with many suitors; but she refused to marry. She had seven brothers and one little sister. Their mother had been dead many years and they had no relatives, but lived alone with their father. Every day the six brothers went out hunting with their father. It seems that the young woman had a bear for her lover[245] and, as she did not want any one to know this, she would meet him when she went out after wood. She always went after wood as soon as her father and brothers went out to hunt, leaving her little sister alone in the lodge. As soon as she was out of sight in the brush, she would run to the place where the bear lived.

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    As the little sister grew older, she began to be curious as to why her older sister spent so much time getting wood. So one day she followed her. She saw the young woman meet the bear and saw that they were lovers. When she found this out, she ran home as quickly as she could, and when her father returned she told him what she had seen. When he heard the story he said, “So, my elder daughter has a bear for a husband. Now I know why she does not want to marry.” Then he went about the camp, telling all his people that they had a bear for a brother-in-law, and that he wished all the men to go out with him to kill this bear. So they went, found the bear, and killed him.

    When the young woman found out what had been done, and that her little sister had told on her, she was very angry. She scolded her little sister vigorously, then ordered her to go out to the dead bear, and bring some flesh from his paws. The little sister began to cry, and said she was afraid to go out of the lodge, because a dog with young pups had tried to bite her. “Oh, do not be afraid!” said the young woman. “I will paint your face like that of a bear, with black marks across the: eyes and at the corners of the mouth; then no one will touch you.” So she went for the meat. Now the older sister was a powerful medicine-woman. She could tan hides in a new way. She could take up a hide, strike it four times with her skin-scraper and it would be tanned.

    The little sister had a younger brother that she carried on her back. As their mother was dead, she took care of him. One day the little sister said to the older sister, “Now you be a bear and we will go out into the brush to play.” The older sister agreed to this, but said, “Little sister, you must not touch me over my kidneys.” So the big sister acted as a bear, and they played in the brush. While they were playing, the little sister forgot what she had been told, and touched her older sister in the wrong place. At once she turned into a real bear, ran into the camp, and killed many of the people. After she had killed a large number, she turned back into her former self. Now, when the little sister saw the older run away as a real bear, she became frightened, took up her little brother, and ran into their lodge. Here they waited, badly frightened, but were very glad to see their older sister return after a time as her true self.

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    Now the older brothers were out hunting, as usual. As the little sister was going down for water with her little brother on her back, she met her six brothers returning. The brothers noted how quiet and deserted the camp seemed to be. So they said to their little sister, “Where are all our people?” Then the little sister explained how she and her sister were playing, when the elder turned into a bear, ran through the camp, and killed many people. She told her brothers that they were in great danger, as their sister would surely kill them when they came home. So the six brothers decided to go into the brush. One of them had killed a jack-rabbit. He said to the little sister, “You take this rabbit home with you. When it is dark, we will scatter prickly-pears all around the lodge, except in one place. When you come out, you must look for that place, and pass through.”

    When the little sister came back to the lodge, the elder sister said, “Where have you been all this time?” “Oh, my little brother mussed himself and I had to clean him,” replied the little sister. “Where did you get that rabbit?” she asked. “I killed it with a sharp stick,” said the little sister. “That is a lie. Let me see you do it,” said the older sister. Then the little sister took up a stick lying near her, threw it at the rabbit, and it stuck in the wound in his body. “Well, all right,” said the elder sister. Then the little sister dressed the rabbit and cooked it. She offered some of it to her older sister, but it was refused: so the little sister and her brother ate all of it. When the elder sister saw that the rabbit had all been eaten, she became very angry, and said, “Now I have a mind to kill you.” So the little sister arose quickly, took her little brother on her back, and said, “I am going out to look for wood.” As she went out, she followed the narrow trail through the prickly-pears and met her six brothers in the brush. Then they decided to leave the country, and started off as fast as they could go.

    The older sister, being a powerful medicine-woman, knew at once what they were doing. She became very angry and turned herself into a bear to pursue them. Soon she was about to overtake them, when one of the boys tried his power. He took a little water in the hollow of his hand and sprinkled it around. At once it became a great lake between them and the bear. Then the children hurried on while the bear went around. After a while the bear caught up with them again, when another

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    brother threw a porcupine-tail (a hairbrush) on the ground. This became a great thicket; but the bear forced its way through, and again overtook the children. This time they all climbed a high tree. The bear came to the foot of the tree, and, looking up at them, said, “Now I shall kill you all.” So she took a stick from the ground, threw it into the tree and knocked down four of the brothers. While she was doing this, a little bird flew around the tree, calling out to the children, “Shoot her in the head! Shoot her in the head!”[246] Then one of the boys shot an arrow into the head of the bear, and at once she fell dead. Then they came down from the tree.

    Now the four brothers were dead. The little brother took an arrow, shot it straight up into the air, and when it fell one of the dead brothers came to life. This he repeated until all were alive again. Then they held a council, and said to each other, “Where shall we go? Our people have all been killed, and we are a long way from home. We have no relatives living in the world.” Finally they decided that they preferred to live in the sky. Then the little brother said, “Shut your eyes.” As they did so, they all went up. Now you can see them every night. The little brother is the North Star (?). The six brothers and the little sister are seen in the Great Dipper. The little sister and eldest brother are in a line with the North Star, the little sister being nearest it because she used to carry her little brother on her back. The other brothers are arranged in order of their age, beginning with the eldest. This is how the seven stars [Ursa major] came to be.

    LXV. THE DOG-HUSBAND[247]

    (QUINAULT: Farrand, Jesup North Pacific Expedition, ii, 127, No. 17)

    A long time ago, in a certain village there lived a young girl who had a dog of which she was very fond. She took the dog with her wherever she went; and at night, as was a common custom at that time with young girls, the dog slept at the foot of the bed. Every night he would change into human form and lie with the girl, and in the morning, before it was light, would turn back again into his dog shape:[248] so no one knew anything about it. After a time she became pregnant; and when her parents found it out and knew that the dog was the cause[3] they were greatly ashamed, and calling the people together they tore

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    down the house, put out all the fires, and moved away from the place, leaving the girl to die.

    But Crow had pity on her, and, taking some coals, she placed them between two clam-shells, and told the girl secretly that after a time she would hear a crackling, and to go to the spot and she would find fire. So the girl was left alone, for the people had all gone a long way across the water. She sat still for a long time, listening for the crackling, and when she finally heard it she went to the place and found the fire as Crow had said.

    Not long after this she gave birth to five dog pups, but as her father had killed the dog, her lover, she had to look after them by herself, and the only way she could live and care for them was to gather clams and other shellfish on the beach. There were four male pups and one female, and with the care their mother gave them, they grew very fast. Soon she noticed that whenever she went out, she heard a noise of singing and dancing, which seemed to come from the house, and she wondered greatly. Four times she heard the noise and wondered, and when, on going out again, she heard it for the fifth time, she took her clam-digger and stuck it in the sand, and put her clothes on it to make it look as if she were busy gathering clams. Then she stole back by a roundabout way, and creeping close to the house peeped in through a crack to see what the noise might be. There she saw four boys dancing and singing, and a little girl watching the place where the mother was supposed to be digging clams. The mother waited a moment and watched, and then coming in she caught them in human form, and scolded them, saying that they ought to have had that form in the first place, for on their account she had been brought to shame before the people. At this the children sat down and were ashamed. And the mother tore down the dog blankets which were hanging about, and threw them into the fire.[249]

    So they remained in human form after this; and as soon as they were old enough she made little bows and arrows for the boys, and taught them how to shoot birds, beginning with the wren, and working up to the largest. Then she taught them to make large bows and arrows, and how to shoot fur animals, and then larger game, up to the elk. And she made them bathe every day to try to get tamanous for catching whales, and after that they hunted the hair-seal to make floats of its skin.

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    And the mother made harpoons for them of Elk-bone, and lines of twisted sinews and cedar, and at the end of the line she fastened the sealskin floats. And when everything was ready, the boys went out whaling and were very successful, and brought in so many whales that the whole beach stank with them.

    Now, Crow noticed one day, from far across the water, a great smoke rising from where the old village had stood, and that night she came over secretly to see what it all meant. And before she neared the beach, she smelled the dead whales, and when she came up she saw the carcasses lying all about, and there were so many that some of them had not yet been cut up. When she reached the house, she found the children grown up; and they welcomed her and gave her food, all she could eat, but gave her nothing to take back, telling her to come over again if she wanted more.

    When Crow started back, the girl told her that when she reached home, she was to weep so that the people would believe they were dead. But Crow, on getting home, instead of doing as she was told, described how the beach was covered with sea gulls feeding on the whales that had been killed by the boys.

    Now, Crow had brought with her secretly a piece of whale-meat for her children,[250] and after putting out the light she fed it to them; and one of them ate so fast that she choked, and coughed a piece of the meat out on the ground. And some of the people saw it, and then believed what Crow had told them, as they had not done before.[251] Then the people talked it all over, and decided to go back; and they loaded their canoes and moved to the old village. And the boys became the chiefs of the village, and always kept the people supplied with whales.

    LXVI. THE YOUTH WHO JOINED THE DEER[251]

    (THOMPSON: Teit, Memoirs of the American Folk-Lore Society, xi, 40, No. 24)

    There was a man who was a great deer-hunter. He was constantly hunting, and was very successful. He thought continually of the deer, and dreamed of them. They were as friends to him. Probably they were his manitou. He had two wives, one of whom had borne him no children, while the other one had borne a male child.

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    One day while hunting, he came on the fresh tracks of a doe and fawn, which he followed. They led to a knoll on which he saw a young woman and child sitting. The tracks led directly to them. He was surprised, and asked the woman if she had seen any deer pass. She answered, “No.” He walked on, but could not find the tracks. On his return, he said to the woman, “You must have seen the deer; the tracks seem to disappear where you are, and they are very fresh.” The woman laughed, and said, “You need not trouble yourself about the tracks. For a long time I have loved you and longed for you. Now you shall go with me to my house.” They walked on together; and the hunter could not resist the attraction of the woman, nor help following her. As he went along, he thought, “It is not well that I am acting thus. My wives and my child are at home awaiting me.” The woman knew his thoughts at once, and said, “You must not worry or think that you are doing wrong. You shall be my husband, and you will never regret it.”

    After the two had travelled a long way, they reached a hilly country. Then the man saw an entrance which seemed to lead underground.[253] When they had gone some distance underground, they found themselves in a large house full of people who were just like Indians. They were of both sexes and all ages. They were well dressed in clothes of dressed skin, and wore deer-skin robes. They seemed to be very amiable and happy. As the travellers entered, some of the people said, “Our daughter has brought her husband.” That night the woman said to the hunter, “You are my husband, and will sleep with me. You may embrace me, but you must not try to have intercourse with me. You must not do so before the rutting-season. Then you may also go with my sisters. Our season comes but once a year, and lasts about a month. During the rest of the year we have no sexual connections.” The hunter slept with his new wife.

    On the following day the people said, “Let our son-in-law hunt. He is a great hunter. Let him get meat for us. We have no more meat.” The hunter took his bow and arrows and went hunting. Two young deer, his brothers-in-law, ran ahead and stood on a knoll. Presently the hunter saw them, and killed both of them. He cut them up and carried them home, leaving nothing but their manure. The chief had told him in the morning to be careful and not to throw away any part of the game.

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    Now the people ate and were glad. They saved all the bones and put them away in one place. They said to the hunter, “We always save every bone.” When the deer were eaten, the bones were wrapped in bundles, and the chief sent a man to throw them into the water. He carried the bones of the two deer that the hunter had killed, and of another one that the people were eating when the hunter first arrived. The hunter had missed his two brothers-in-law, and thought they were away hunting. When the man who had carried the bones away returned, the two brothers-in-law and another man were with him. They had all come to life when their bones were thrown into the water.[114a] Thus these Deer people lived by hunting and killing each other and then reviving. The hunter lived with his wife and her people, and hunted whenever meat was required. He never failed to kill deer, for some of the young deer were always anxious to be killed for the benefit of the people.

    At last the rutting-season came on, and the chief put the body of a large old buck on the hunter, and so transformed him into a buck. He went out with his wife and felt happy. Some other younger bucks came and beat him off and took his wife. He did not like others to have his wife; therefore he went home and felt downcast. That night the people said, “What is the matter with our son-in-law, that he does not speak?” Some one said, “He is downcast because a young man took his wife.” The chief said, “Do not feel sad. We shall give you ornaments to-morrow which will make you strong, and then nobody can take your wife away from you.” On the following morning he put large antlers on him, and gave him the body of a buck in its prime. That day the hunter beat off all the rival bucks, and kept his wife and also all her sisters and cousins for himself. He hurt many of his brothers-in-law in fighting. The Deer people had shamans who healed the wounds of those hurt in battle, and they were busy throughout the rutting-season.

    In this way they acted until the end of the rut, and the hunter was the champion during the whole season. In due time his wife gave birth to a son. When the latter was growing up, she said, “It is not fair to your people that you live entirely with my people. We should live with them for a while.” She reduced a large quantity of deer-fat to the size of a handful. She did the same with a large quantity of dried venison, deer-skins, and dressed buckskins.[210a]

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    Now she started with her child and her husband, who hunted on the way, and killed one of his brothers-in-law whenever they required food. He put the bones into the water, and they revived. They travelled along as people do; but the woman thought this too slow; therefore they transformed themselves into deer. Now they went fast, and soon reached the country where her husband’s people lived. She said to her husband, “Do not approach the people at once, or you will die. For eight days you must prepare yourself by washing in decoctions of herbs.”

    Presently they saw a young woman some distance away from the lodges. The hunter recognized her as his sister, showed himself, and called, “O sister! I have come back, but no one must come near me for eight days. After that I shall visit you; but you must clean your houses, so that there may be in them nothing old and no bad smell.” The people thought him dead, and his childless wife had married again. After the hunter had become like other people, he entered his lodge with his new wife and his son. His wife pulled out the deer-fat from under her arm, and threw it down on long feast-mats that had been spread out by the people. It assumed its proper dimensions and covered all the mats. She did the same with the dried meat and the deer-skins, which almost filled a lodge. Now the people had a feast, and felt happy and pleased. The hunter staid with his people for a considerable time. Whenever they wanted fresh meat, he gave his bow and arrows to his son and told him to hunt. The youth always took with him his half-brother, the son of his father by his Indian wife. They killed deer, for the deer were the boy’s relatives and were willing to be killed. They threw the bones into the water, and the deer came back to life. The Deer-Boy taught his half-brother how to hunt and shoot deer, how to hold his bow and arrows so that he would not miss, how to cut up and preserve the meat; and he admonished him always to throw the bones into the water, so that the deer might revive.

    Finally the Deer-Woman said to her husband, “We have been here now for a long time. Let us return to my people.” She invited the people to accompany them, but they said they had not a sufficient number of moccasins to undertake the long journey. The woman then pulled out a parcel of dressed skins, threw it on the ground, and it became a heap of fine skins for

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    shoes. All the women worked night and day making moccasins, and soon they were ready to start. The first day of the journey the hunter said to his wife, “Let us send our son out, and I will shoot him.” He hunted, and brought home a young deer, which the people ate. They missed the Deer-Boy, and wondered where he had gone. At night the hunter threw the bones into the water, and the boy came to life. On the next day the hunter’s wife went out, and he killed her and fed the people. They missed her, and wondered where she had gone. At night he threw the bones into the water, and she came to life. She told her husband it would be better not to continue to do this, because the people were becoming suspicious and would soon discover what they were doing. She said, “After this kill your brothers-in-law.” The people travelled slowly, for there were many, and the hunter killed deer for them every day.

    After many days they reached the Deer people’s house. They were well received. After a time they made up their minds to return; and the Deer-Boy said he would return with his half-brother’s people, and hunt for them on the way, so that they might not starve. He accompanied them to their country, and never returned. He became an Indian and a great hunter. From him the people learned how to treat deer. He said to them, “When you kill deer, always see to it that the bones are not lost. Throw them into the water. Then the deer will come to life. A hunter who does this pleases the deer. They have affection for him, are not afraid of him, and do not keep out of his way, for they know that they will return to life whenever they give themselves into his power. The deer will always remain plentiful, because they are not really killed. If it is impossible to throw the bones into water, then burn them. Then the deer will really die, but they will not find fault with you. If a man throws deer-bones about, and takes no care of them, if he lets the dogs eat them, and people step on them, then the deer will be offended and will help him no more. They will withhold themselves, and the hunter will have no luck in hunting. He will become poor and starve.” The hunter never returned to the people. He became a deer.[254]

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    CHAPTER VII

    MISCELLANEOUS TALES

    LXVII. THE DESERTED CHILDREN[255]

    (GROS VENTRE: Kroeber, Anthropological Papers of the American Museum of Natural History, i, 102, No. 26)

    THERE was a camp. All the children went off to play. They went to some distance. Then one man said, “Let us abandon the children. Lift the ends of your tent-poles and travois when you go, so that there will be no trail.” Then the people went off. After a time the oldest girl amongst the children sent the others back to the camp to get something to eat. The children found the camp gone, the fires out, and only ashes about. They cried, and wandered about at random. The oldest girl said, “Let us go toward the river.”

    They found a trail leading across the river, and forded the river there. Then one of the girls found a tent-pole. As they went along, she cried, “My mother, here is your tent-pole.” “Bring my tent-pole here!” shouted an old woman loudly from out of the timber. The children went towards her.

    They found that she was an old woman who lived alone. They entered her tent. At night they were tired. The old woman told them all to sleep with their heads toward the fire. Only one little girl who had a small brother pretended to sleep, but did not. The old woman watched if all were asleep. Then she put her foot in the fire. It became red hot. Then she pressed it down on the throat of one of the children, and burned through the child’s throat. Then she killed the next one and the next one.

    The little girl jumped up, saying, “My grandmother, let me live with you and work for you. I will bring wood and water for you.” Then the old woman allowed her and her little brother to live. “Take these out,” she said.

    Then the little girl, carrying her brother on her back, dragged out the bodies of the other children. Then the old woman sent

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    her to get wood. The little girl brought back a load of cottonwood. When she brought it, the old woman said, “That is not the kind of wood I use. Throw it out. Bring another load.” The little girl went out and got willow-wood. She came back, and said, “My grandmother, I have a load of wood.” “Throw it in,” said the old woman. The little girl threw the wood into the tent. The old woman said, “That is not the kind of wood I use. Throw it outside. Now go get wood for me.” Then the little girl brought birch-wood, then cherry, then sagebrush; but the old woman always said, “That is not the kind of wood I use,” and sent her out again. The little girl went. She cried and cried. Then a bird came to her and told her, ” Bring her ghost-ropes for she is a ghost.” Then the little girl brought some of these plants, which grow on willows. The old woman said, “Throw in the wood which you have brought.” The little girl threw it in. Then the old woman was glad. “You are my good grand-daughter,” she said.

    Then the old woman sent the little girl to get water. The little girl brought her river-water, then rain-water, then spring-water; but the old woman always told her, “That is not the kind of water I use. Spill it!” Then the bird told the little girl, “Bring her foul, stagnant water, which is muddy and full of worms. That is the only kind she drinks.” The little girl got the water, and when she brought it the old woman was glad.

    Then the little boy said that he needed to go out doors. “Well, then, go out with your brother, but let half of your robe remain inside of the tent while you hold him.” Then the girl took her little brother out, leaving half of her robe inside the tent. When she was outside, she stuck an awl in the ground. She hung her robe on this, and, taking her little brother, fled. The old woman called, “Hurry!” Then the awl answered,[196] “My grandmother, my little brother is not yet ready.” Again the old woman said, “Now hurry!” Then the awl answered again, “My little brother is not ready.” Then the old woman said, “Come in now; else I will go outside and kill you.” She started to go out, and stepped on the awl.

    The little girl and her brother fled, and came to a large river An animal with two horns lay there. It said, “Louse me.” The little boy loused it. Its lice were frogs. “Catch four, and crack them with your teeth,” said the Water-monster. The

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    boy had on a necklace of plum-seeds. Four times the girl cracked a seed.[174] She made the monster think that her brother had cracked one of its lice. Then the Water-monster said, “Go between my horns, and do not open your eyes until we have crossed.”[179] Then he went under the surface of the water. He came up on the other side. The children got off and went on.

    The old woman was pursuing the children, saying, “I will kill you. You cannot escape me by going to the sky or by entering the ground.” She came to the river. The monster had returned, and was lying at the edge of the water. “Louse me,” it said. The old woman found a frog. “These dirty lice! I will not put them into my mouth!” she said, and threw it into the river. She found three more, and threw them away. Then she went on the Water-monster.[227] He went under the surface of the water, remained there, drowned her, and ate her. The children went on.

    At last they came to the camp of the people who had deserted them. They came to their parents’ tent. “My mother, here is your little son,” the girl said. “I did not know that I had a son,” their mother said. They went to their father, their uncle, and their grandfather. They all said, “I did not know I had a son,” “I did not know I had a nephew,” “I did not know I had a grandson.” Then a man said, “Let us tie them face to face, and hang them in a tree and leave them.”

    Then they tied them together, hung them in a tree, put out all the fires, and left them. A small dog with sores all over his body, his mouth, and his eyes, pretended to be sick and unable to move, and lay on the ground. He kept a little fire between his legs, and had hidden a knife. The people left the dog lying. When they had all gone off, the dog went to the children, climbed the tree, cut the ropes, and freed them. The little boy cried and cried. He felt bad about what the people had done.

    Then many buffalo came near them. “Look at the buffalo, my brother,” said the girl. The boy looked at the buffalo, and they fell dead.[242] The girl wondered how they might cut them up. “Look at the meat, my younger brother,” she said. The boy looked at the dead buffalo, and the meat was all cut up. Then she told him to look at the meat, and when he looked at it, the meat was dried. Then they had much to eat, and the dog became well again. The girl sat down on the pile of buffalo-skins,

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    and they were all dressed. She folded them together, sat on them, and there was a tent. Then she went out with the dog and looked for sticks. She brought dead branches, broken tent-poles, and rotten wood. “Look at the tent-poles,” she said to her brother. When he looked, there were large straight tent-poles, smooth and good. Then the girl tied three together at the top, and stood them up, and told her brother to look at the tent. He looked, and a large fine tent stood there. Then she told him to go inside and look about him. He went in and looked. Then the tent was filled with property, and there were beds for them, and a bed also for the dog. The dog was an old man. Then the girl said, “Look at the antelopes running, my brother.” The boy looked, and the antelopes fell dead. He looked at them again, and the meat was cut up and the skins taken off.

    Then the girl made fine dresses of the skins for her brother and herself and the dog. Then she called as if she were calling for dogs, and four bears came loping to her. “You watch that pile of meat, and you this one,” she said to each one of the bears. The bears went to the meat and watched it. Then the boy looked at the woods and there was a corral full of fine painted horses. Then the children lived at this place, the same place where they had been tied and abandoned. They had very much food and much property.

    Then a man came and saw their tent and the abundance they had, and went back and told the people. Then the people were told, “Break camp and move to the children for we are without food.” Then they broke camp and travelled, and came to the children. The women went to take meat, but the bears drove them away. The girl and her brother would not come out of the tent. Not even the dog would come out. Then the girl said, “I will go out and bring a wife for you, my brother, and for the dog, and a husband for myself.” Then she went out, and went to the camp and selected two pretty girls and one good-looking young man, and told them to come with her. She took them into the tent, and the girls sat down by the boy and the old man, and the man by her. Then they gave them fine clothing, and married them. Then the sister told her brother, “Go outside and look at the camp.” The boy went out and looked at the people, and they all fell dead.

    {p. 178}

    LXVIII. THE PRINCESS WHO REJECTED HER COUSIN[256]

    (TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 185, No. 25)

    There was a custom among our people that the nephew of the chief had to marry the chief’s daughter, because the tribe of the chief wanted the chief’s nephew to be the heir of his uncle and to inherit his place after his death. This custom has gone on, generation after generation, all along until now, and the places of the head men have thus been inherited. So it is with this story.

    A very long time ago there was a great village with many people. They had only one chief. There was also his sister. They were the only two chiefs in the large town. The chief also had a beautiful daughter, and the chief’s sister had a fine son. All the people of the village were glad to see the young prince and the young princess growing up, and they expected that these two would soon marry. Therefore the relatives of the prince went and talked with the father of the princess, and they also went to the uncles of the princess and talked to them.

    Now, the relatives of the girl accepted, but the girl rejected the proposal and said that she would not marry him; but the young prince loved her very much, and still she refused him The young man loved her still more, and he was always true to her. Moreover, he was very anxious to speak to her, but the young woman rejected him.

    Now, the princess wanted to make a fool of her cousin. One day she dressed herself up and went to the end of the village to take some fresh air. The young man saw her pass by his door, and he went after her. Soon he saw her sitting under a large tree, and went up to her, and the girl was very kind to him. She smiled when she saw him coming. Then the young man sat down by her side under the tree as gently as he could. He asked her if she did not want to marry him. The girl said, “If you make a deep cut in your cheek, then you may marry me.” Therefore the handsome young man took his knife and cut down his right cheek. The girls laughed at him, and they went home.

    When the cheek of the young man was healed, the princess put on her finest dress, passed the door of her cousin, and the

    {p. 179}

    young man saw her pass by. He followed her, and saw her sit at the same place where he had met her before. He went to her; and she stretched out her hands to greet him, put her arms around him, and kissed him once, since her cousin wanted to marry her. Then the young man loved her still more because she had kissed him the first time ever since he had loved her; and when the young man was overflowing with love, she said, “If you love me so much, show your love and make a cut down your left cheek; then I shall know that you really love me.” The young man did not like to do it. However, he wanted to marry her, and so he took his knife and made a cut down his left cheek. They went home, and the young man was always thinking of her.

    Soon his wounded cheek was healed. He did not mind his foolish acts. On the following day he saw her passing his door. The young man followed her, and she was sitting under the tree. She smiled at him when he was coming to her, and said, “Do you come to me again, my beloved one?” and he replied, “Yes, I come to marry you.” Then he put his arms around her, and she kissed him again. He asked her, “Do you love me, my dear cousin?” and she replied, “Yes, you know how much I love you,” and the princess asked him, “Do you also love me, cousin?’, and he replied, “Indeed, I love you very much.” Thus said the young man, for he wanted to marry her. Then the princess said to him, “Now, show me your love. Cut off your hair; then you may marry me.” So the young prince took his knife and cut off his beautiful yellow hair. (In those days the young men and the old men wore their hair as long as women’s hair, and it was considered dishonorable to cut a man’s hair as we do it now.)

    They went home, and on the following day the young man sent some one to her, saying that he wanted to marry her now. Therefore the messenger went to her and told her what her cousin had said; but the woman replied, “Tell him that I do not want to marry a bad-looking person like him, ugly as he is”; and she gave him the nickname Mountain With Two Rock Slides, as he had a scar down each cheek. She laughed at him and scorned him’ saying, “I do not want to marry a man who cut his hair like a slave.”

    The young man’s messengers came back to him and told him what she had said. Therefore the youth was very much

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    ashamed. He remembered that he also was a prince, and he cried because his own cousin had mocked him.

    Now, he decided to leave his father’s house and his uncle’s house, for he was ashamed before his fellows of the scars which he had made on his own cheeks by order of his beloved one. He went about, not knowing which way to go. Day by day he went, and he came to a narrow trail. He walked along it, and saw a small hut away off. He went toward it. Before it was evening he reached there; and when he was near, he walked up to it quietly. He stood outside and looked through a small hole. Behold! a woman was sitting there by the side of a fireplace. She said, “Come in, dear prince, if it is you who was rejected by his own cousin!” So the young man went in, and the woman made him sit down on the other side of the fire. She gave him to eat. When he started from home, four young men, his own friends, had accompanied him on his way; but three of them had gone back home, and only one, his dearest friend, followed him all along the way until they came to the little hut.

    After the old woman had given them to eat, she said to the young man, “Soon you will arrive at the large house of Chief Pestilence, which is just across the little brook yonder. Leave your companion at this side of the brook, and you yourself go to the large house. When you get there, push open the large door, then say this: ‘I come to be made beautiful in the house of Pestilence!’ Shout this as loud as you can. Then you will see that the house on both sides is full of maimed persons. They will call you to come to their sides; but do not go there, because they will make you like one of them. When they stop calling you, then Chief Pestilence will call you to the rear of the house. Follow his calling. He will make you beautiful.” Thus said the old woman to him. On the following day, after they had had their breakfast, they started. As soon as they crossed the brook, the prince said to his companion, “Stay here, and I will go on alone. Wait until I come back to you!” So the companion staid there.

    Now he went on alone. Soon he saw a large house in the distance, and went as quickly as he could. He pushed open the door, ran in, and shouted at the top of his voice, “I came to be made beautiful, Chief Pestilence!” Then all the maimed people on both sides of the house beckoned to him and shouted. Those on one side would say, “Come this way, come this way!” and

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    those on the other side said, “Come, come, come!” The prince remained standing in the doorway. There were many good-looking women among these maimed persons. They shouted and called him; but he stood still, waiting until Chief Pestilence should come forth from his room in the rear of the large house.

    Soon the noise of the maimed people ceased. Then the door of the chief’s room was opened, and, behold! Chief Pestilence came forth with his beautiful daughter. He said, “Dear prince, come this way!” Then the young man went to him and sat down on his right side.

    Then Chief Pestilence ordered his attendants to bring his bathtub. They brought him a large tub full of hot water. Then the chief took the young man, put him into this tub, and, as soon as he was in the tub,[257] the water began to boil and the water boiled over the tub, boiling of its own accord. When the dross was all off, the chief took the bare bones of the young man, put them on a wide board, joining them together, and after he had done so, he called to his young daughter, who leaped over the bones. Then the young man was alive again.[258] His features were changed, and his body was as white as snow.[259]

    Then the chief said, “Bring me a nice comb!” and his attendants brought him a comb of crystal. The chief took it and combed the prince’s hair down to his loins. His hair was red, like tongues of fire. He was the most beautiful of all.

    The chief did not want to let him go at once, but kept him in his house for two days. The young man thought he had been there two days, but in reality two years had passed.[143] Then the young man remembered his friend whom he had left by the brook before he entered the house of Chief Pestilence. Now, the prince told the young woman that he loved his friend by the brook; therefore the young woman said, “Let us go to see him!” They went together; and when they came to the place, they found the man’s bare bones heaped up there. Therefore the young prince wept, but the young woman commanded him to take the bare bones to her father’s house. The young man did what the young woman had told him, and took the bare bones to the chief. The chief ordered his attendants to bring his bathtub. They brought it to him, and he put the bare bones into the tub. Then the water began to boil, and the dross of the bare bones boiled over the tub. Thus the young man saw what the Chief Pestilence had done to him.

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    Then the chief took out the bones and placed them on a wide board and joined them together;[260] and the young woman leaped over them four times,[261] and the young man was alive again.

    Next the chief asked for his own comb. They brought it to him, and the chief asked what color of hair he wanted. The man said, “Dark-yellow hair.” He also asked him how long he wanted it; and the man said, “Right down to the knee.” So the chief combed his hair down to his knees; and this man was lighter color than the other. Now they started for home. It was not many days before they arrived at their home. The prince looked like a supernatural being, and his friend too was handsomer than any of the other people. They came and visited them; and all the people talked about these two men who had just come back from the house of Chief Pestilence, who had transformed them and given them great beauty.

    The young people coveted their beauty, and they questioned them one day to know how far the house of Chief Pestilence was from their village. Then the prince’s friend told them that it was not very far away.

    Now, let us go back to the princess who years ago had refused to marry her own cousin. She was very anxious to see her cousin who had just come home from the house of Chief Pestilence. People were talking about it, that he was more beautiful than any other person in the village; and she heard the people say that he looked like a supernatural being. Therefore the young woman tried hard to see him. One day the chief, the father of the princess, invited his nephew to his house. The prince went with some of the chief’s head men; and as soon as the prince entered his uncle’s house, the young princess looked at him. Oh, how fine he looked! and more beautiful than any of the people. Then she tried to make her rejected cousin turn and look at her, but the young man took no notice of her courting. His hair was like fire, and his face shone like the rays of the sun.

    Now, the young woman came down from her room, and walked to and fro behind the guests, laughing and talking, trying to make the beautiful prince look at her; but he took no notice of her. As soon as the feasting was over, he arose and went home, and the young princess felt full of sorrow.

    The following day she sent her maid to call the beautiful prince. When the girl came to him and told him what her

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    mistress had said to the prince, he did not answer a word, and the maid went back to her mistress and told her that the prince would not answer her a word. She sent to him again; and when the girl came to him, she told him that her mistress wanted him to come and see her. But he said to the girl, “Go and tell her that she rejected me then, so I will not go to her now.” Then the girl went and told her mistress what the prince had said. The princess sent her girl again. “Go and tell him that I will do whatever he desires me to do.” She went and told him what her mistress had said: “My mistress says that whatever you desire her to do she will do.” Then the prince said to the girl, “Go and tell her that I desire her to cut down her right cheek, and I will come and be her guest.” Therefore the girl went and told her mistress what the prince had said. So the princess took her knife and cut down her right cheek. She said to her maid, “Go and tell him that I will do whatever he wants me to do.” She went and told the prince what her mistress had done.

    Again the beautiful prince said, “Just tell her to cut down her other cheek, and then I will come and see her.” So she went and told her mistress, and thereupon the princess cut her left cheek. Again she sent her maid, who went to him and told him. This time he said, “Let her cut her hair, then I will go to her.” She went and told her, and the princess took her knife and shaved off her hair, and she sent her hair to him. The maid took it to the prince; but when the prince saw the hair, he refused to accept it. “Don’t bring it near me! It is too nasty! Take it back to your mistress and tell her that I don’t want to see the ugly scars on her cheeks and her ugly shaved hair. It is too nasty for me.” Then he left, and laughed louder and louder, mocking her; and the girl returned to her mistress very sad.

    She came slowly; and her mistress asked her, “My dear, what tidings do you bring?” Then she told her mistress how scornfully he had spoken of the ugly scars on her cheeks, and of her shaving her hair, and that everybody had been laughing at her, and that every one had heard him mocking her. Then the young princess was very much ashamed. She set out with her maid, and walked along crying. She wanted to hang herself, but her maid talked to her and comforted her all the way. They went on and on, trying to go to the house of Chief Pestilence. Her heart took courage, for she hoped to get there and ask Chief

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    Pestilence to make her beautiful. They went on and on, and passed many mountains and rivers and valleys, and reached the edge of a large plain. There they met a man, who asked them which way they intended to go; and the princess told him that they intended to go to the house of Chief Pestilence. She passed by him, and did not look at him, for she was ashamed to let any one look at her.

    Soon they saw a large house in the distance. They went toward it; and when they reached the door, they went right in and shouted as they stood in the doorway, “We come to the house of Chief Pestilence to be made beautiful!” Then all the maimed people on both sides of the house called to them, “Come, come, come!” and those on the other side shouted, “This way, this way, this way!” and the princess went to those who called her to come; and the other one went too those who shouted “This way!”

    Then the maimed people fell on the princess, broke her backbone, and made her lame. They turned her head to one side, and broke one of her arms; and those on the other side plucked out one of the eyes of her maid, tore up one side of her mouth, and scratched the two women all over their bodies, and then threw them outside. There they lay wounded, and nobody came to help them. The princess was more severely injured than her maid.

    When the maid felt a little better, she saw her mistress lying there with wounds all over her body. She went too her, and saw how she was bruised. They were both in great distress, and the princess was groaning. So her maid helped her up and led her home. They spent many days coming down, and finally arrived at their home. Then she lay in bed, and finally died.

    LXIX. THE FATAL SWING[262]

    (OSAGE: Dorsey, Field Museum: Anthropological Series, vii, 26, No. 22)

    Once there was a man living by the big water. He was a deer hunter. He would go out and kill wild turkeys and bring them in. Finally his mother-in-law fell in love with him. There was a swing by the water, and the old woman and her daughter would swing across it and back. After a while, the old woman partially cut the rope, so that it would break. While the husband

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    was out hunting one day the old woman said to her daughter, “Let us go to the swing, and have some fun.” The old woman got in first, and swung across the water and back. Then the girl got in the swing and she swung across all right, but when she was half-way back, the rope broke in two, and the girl fell into the water and was drowned.

    The old woman went home and got supper for her son-in-law. The man came in just at dark, and he missed his wife, and said, “Mother-in-law, where is my wife?” The old woman said, “She has gone to the swing, and has not yet returned.” The old woman began to prepare supper for her son-in-law. The man said, “Do not give me any supper.” So he started to cry. The old woman said, “Do not cry; she is dead, and we cannot help it. I will take care of the baby. Your wife got drowned, so she is lost entirely.” The man cut off his hair and threw his leggings away and his shirt, and was mourning for his wife. He would go out, and stay a week at a time without eating. He became very poor. Finally he said he was going off to stay several days; that he could not help thinking of his wife. He went off and stayed several days, and when he came home he would cry all the time.

    One time, when he was out mourning, a rain and thunderstorm came up, and lightning struck all around the tree he was sitting under. He went back home and saw his baby, but stayed out of his sight. Again he went out, and it rained and thundered, and he went up by a big tree and lightning struck a tree near by him. The Lightning left him a club, and said, “Man, I came here to tell you about your wife for whom you are mourning. You do not know where she is, or how she came to be missing. That old woman drowned her in the big water. The old woman broke the rope and the girl is drowned in the big water. This club you must keep in a safe place. I was sent here to you, and I will help you get your wife back, and you must not be afraid of the big water. Go ahead and try to get her, and the fourth day you will get her all right.”

    The man went to the big water, and he saw his wife out in the water, and she said, “I cannot get to you. I am tied here with chains. I am going to come up four times.” The next time she came out half-way. She said, “Bring me the baby, and I will let her nurse.” So the man took the baby to her mother and let her nurse.[263] The woman said, “They are pulling me,

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    and I must go. But the next time you must get me.” So she came out the third time up to her knees. The man took the baby to her and let it nurse again. The woman said, “I have got to go back. They are pulling me by the chains. I must go, but the next time will be the last. I want you to try your best to get me.” The man said, “I am going to get you, without doubt.” The woman came out the fourth time, and the man hit the chain with the club and it seemed as though lightning struck it, and broke it. He got his wife.

    So they went home, and the old woman said, “My daughter, you have got home.” But the woman said not a word. Then the man heated an arrow red-hot and put it through the old woman’s ears.[264] So they killed the woman.

    LXX. THE SKIN-SHIFTING OLD WOMAN[215]

    (WICHITA: Dorsey, Publications of the Carnegie Institution, xxi, 124, No. 17)

    In the story of Healthy-Flint-Stone-Man, it is told that he was a powerful man and lived in a village and was a chief of the place. He was not a man of heavy build, but was slim. Often when a man is of this type of build he is called “Healthy-Flint-Stone-Man,” after the man in the story. Healthy-Flint-Stone-Man had parents, but at this time he had no wife. Soon afterwards he married, and his wife was the prettiest woman that ever lived in the village. When she married Healthy-Flint-Stone-Man they lived at his home. She was liked by his parents, for she was a good worker and kind-hearted. As was their custom, the men of the village came at night to visit Heal thy-Flint-Stone-Man, and his wife did the cooking to feed them, so that he liked her all the more, and was kind to her.

    Early in the morning a strange woman by the name of Little-Old-Woman came to their place and asked the wife to go with her to get wood. Out of kindness to Little-Old-Woman she went with her, leaving her husband at home. Little-Old-Woman knew where all the dry wood was to be found. When they reached the place where she thought there was plenty of wood they did not stop. They went on past, although there was plenty of good dry wood. The wife began to cut wood for the old woman and some for herself. When she had cut enough for both she fixed it into two bundles, one for each. Little-Old-Woman

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    knelt by her pile and waited for the wife to help her up. Little-Old-Woman then helped the wife in the same way, and they started toward their home. They talked on the way about their manner of life at home. Arrived at the village, the old woman went to her home. When the wife got home she began to do her work.

    Again, the second time, the old woman came around and asked the wife to go with her to fetch wood. They started away together, and this time went farther than on the first time to get their wood, though they passed much good wood. The wife cut wood for both and arranged it in two piles, but this time she herself first knelt by her pile and asked the old woman to take hold of her hands and pull her up; then the wife helped the old woman with her load. They returned home, and on the way the old woman said to the wife, “If you will go with me to fetch wood for the fourth time I shall need no more help from you.” They again went far beyond where any other women had gone to get wood. When they got to the village they parted. The wife wondered why the old woman came to her for help. She found the men passing the time talking of the past as usual. She kept on doing her duty day after day.

    The third time the old woman came for the wife to ask her to help her fetch wood, as she was all out of it again. Again they went out, and this time they went still further for the wood, and now they were getting a long way from the village. The wife cut wood and arranged it in two bundles, one for each of them to carry. This time it was the old woman’s turn first to be helped up with the wood. They helped each other, and on the way home the old woman told the wife that they had only once more to go for wood, and the work would all be done. She always seemed thankful for the help she received. They reached the village and went to their homes. The wife found her men as usual, and commenced to do her work. After the men were through eating they went home, though some stayed late in the night.

    Finally the old woman came the fourth time[266] to ask the wife to go with her and help her fetch some wood. This time they went about twice as far as they had gone the third time from the village. When the old woman thought they were far enough they stopped, and the wife began cutting wood for both of them. When she had cut enough she arranged it in two

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    bundles. Now it was the wife’s turn to be helped up with the wood, but the old woman refused to do it as usual and told her to go ahead and kneel by the bundle of wood. The wife refused. Now, each tried to persuade the other to kneel first against the bundle of wood. The old woman finally prevailed, and the wife knelt against the wood, and as she put her robe around her neck the old woman seemed pleased to help her, but as the old woman was fixing the carrying ropes she tightened them, after slipping them around the wife’s neck until the wife fell at full length, as though dying.

    The old woman sat down to rest, as she was tired from choking the wife. Soon she got up and untied the wife. Now, they were in the thick timber, and there was flowing water through it. After the old woman had killed the wife she blew into the top of her head and blew the skin from her, hair and all.[267] This she did because she envied the wife her good looks, since the wife was the best-looking woman in the village, and her husband was good-looking and well thought of by all the prominent men, and the old woman wanted to be treated as well as the wife had been treated. Then the old woman began to put on the wife’s skin, but the wife was a little smaller than the old woman, though the old woman managed to stretch the skin and drew it over her, fitting herself to it. Then she smoothed down the skin until it fitted her nicely. She took the wife’s body to the flowing water and threw it in, having found a place that was never visited by anyone, and that had no trail leading to it. She then went to her pile of wood and took it to her home. She found the men visiting the chief.

    The chief did not discover that she was not his wife. The old woman knew all about the former wife’s ways, for she had talked much with her when they were coming home with the wood, and she had asked the wife all sorts of questions about her husband. She understood how the men carried on at the chief’s place. The wife had told the chief that the old woman had said that they were to go for wood four different times, and the last time being the fourth time, he supposed it was all over and his wife had got through with the old woman. So, as the old woman was doing his wife’s duty, he thought her to be his wife until the time came when the skin began to decay and the hair to come off. Still there were big crowds of men around, and the old woman began to be fearful lest they would find her

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    out. So she made as if she were sick. The chief tried to get a man to doctor her, but she refused to be doctored. Finally he hired a servant to doctor her. This was the man who always sat right by the entrance, ready to do errands or carry announcements to the people. His name was Buffalo-Crow-Man. He had a dark complexion. The old woman began to rave at his medicine working. He began to tell who the old woman was, saying that there was no need of doctoring her; that she was a fraud and an evil spirit; and that she had become the wife of the chief through her bad deeds. The old woman told the chief not to believe the servant; and that he himself was a fraud and was trying to get her to do something wrong. The servant then stood at the feet of the old woman and began to sing.

    Then over her body he went and jumped at her head. Then he commenced to sing again, first on her left side, then on her right. He sang the song[*] four times, and while he was doing this the decayed hide came off from her. The servant told the men to take her out and take her life for what she had done to the chief’s wife, telling how she had fooled the chief. They did as they were told. The servant told the men he had suspected the old woman when she had come around to get the wife to go after wood with her; that when going after wood they always went a long distance, so that no one could observe them, but that he had always flown very high over them,. so they could not see him, and had watched them; that on the fourth time they went for wood he had seen the old woman choke the wife with the wife’s rope; how the old woman had secured the whole skin of the wife and had thrown her body into the flowing water. He told the men where the place was, and directed them there the next day. The men went to their homes, feeling very sad for the wicked thing the old woman had done.

    On the next day the chief went as directed, and he came to a place where he found a pile of wood that belonged to his former wife. He went to the place where he supposed his wife to be. He sat down and commenced to weep. There he stayed all night and the next day. He returned to his home, but he could not forget the occurrence. So he went back again and stayed another night and again returned home. The chief was full of sorrow. He went back to the place the third time, and when he got there he sat down and commenced to weep. Again

    [*. The song with its Indian words and music is given in the original text.]

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    he stayed all night, and early next morning it was foggy and he could not see far. While he sat and wept he faced the east, and he was on the west side of the flowing waters, so that he also faced the flowing water wherein his wife’s body was thrown.

    He heard some one singing, but he was unable to catch the sound so that he could locate the place where the sound came from. He finally discovered that it came from the flowing water. He went toward the place and listened, and indeed it was his wife’s voice, and this is what she sang:

    Woman-having-Powers-in-the-Water,
    Woman-having-Powers-in-the-Water,
    I am the one (you seek),
    I am here in the water.    As he went near the river he saw in the middle of the water his wife standing on the water. She told him to go back home and tell his parents to clean their grass-lodge and to purify the room by burning sage. She told her husband that he might then return and take her home; that he should tell his parents not to weep when she should return, but that they should rejoice at her return to life, and that after that he could take her home. So the man started to his home. After he arrived he told his mother to clean and purify the lodge; and that he had found his wife and that he was going back again to get her. He told her that neither she nor any of their friends should weep at sight of the woman. While his mother was doing this cleaning he went back to the river and stayed one more night, and early in the morning he heard the woman singing again. He knew that he was to bring his wife back to his home. When he heard her sing he went straight to her. She came out of the water and he met her. She began to tell her husband about her troubles–how she met troubles and how he was deceived. That day they went to their home, and Flint-Stone-Man’s parents were glad to see his wife back once more. They lived together until long afterward.

    LXXI. THE CHILD AND THE CANNIBAL[211]

    (BELLA COOLA: Boas, Jesup North Pacific Expedition, i, 83)

    Once upon a time there was a youth whose name was Anutkoats, who was playing with a number of girls behind the village. While they were playing, a noise like the cracking of twigs was

    {p. 191}

    heard in the woods. The noise came nearer and nearer. The youth hid behind a tree, and saw that a Snanaik was approaching. She was chewing gum, which caused the noise. He advised the children to run away, but they did not obey. When they saw the gum, they stepped up to the Snanaik and asked her to give them some. The Snanaik gave a piece of gum to all the children, and when she saw Anutkoats, who was advising the children to return home, she took him and threw him into the basket which she was carrying on her back. Then she took all the other children and threw them on top of him into her basket. After she had done so, she turned homeward. Then Anutkoats whispered to the girls to take off their cedar-bark blankets, and to escape through a hole that he was going to cut in the basket. He took his knife, cut a hole in the bottom of the basket, and fell down. The girls also fell down one by one until only one of them was left.

    All the children returned home and told their parents what had happened. The mother of the girl who had not been able to escape began to cry, mourning for her daughter. She cried for four days and four nights. Then her nose began to swell, because she had been rubbing it all the time. She had thrown the mucus of her nose on the ground. Now when she looked down, she saw that something was moving at the place where it had fallen. She watched it from the corners of her eyes, and soon she discovered that her mucus was assuming the shape of a little child.[269] The next time she looked, the child had grown to the size of a new-born baby. Then the woman took it up, and the child began to cry. She carried it into the house, and washed the baby for four days. Then the child, who was very pretty and had red hair, began to speak,[112] and said, “My father, the Sun, sent me to ask you to stop crying. I shall go out into the woods, but pray don’t cry, for I am sent to recover your daughter. I know where she is. Make a small salmon-spear for me, which I shall need.” Thus spoke the boy.

    Then the woman asked an old man to make a salmon-spear, which she gave to her son. His mother gave him ear-rings made of abalone shells, and the boy played about with his spear, and always wore his ear ornaments. One day when his mother was crying again, the boy said, “Mother, I ask you once more, don’t cry, for my father the Sun sent me down to bring back your daughter. He will show me where she is. I shall start to

    {p. 192}

    day to recover my sister from the Snanaik, who stole her. Don’t worry about me.” Then the boy went up the river. After he had gone some distance, he came to a tree which overhung the river. He climbed it, and looked down in order to see if there were any fish in the water. Soon he heard a noise some distance up the stream, and gradually it sounded nearer. Then he saw the Snanaik coming down the river. When she reached the tree, she stopped and looked down into the clear water. She saw the image of the boy, who was sitting on the tree, and thought it was her own reflection. She said, “How pretty I am!” and she brushed her hair back out of her face. When she did so, the boy imitated her movements in order to make her believe that she was looking at her own reflection. When she laughed, he laughed also, in order to deceive her. But at last the Snanaik looked upward, and saw the boy sitting in the tree.[270]

    Then she addressed him with kindly words, and asked him to come down. She said, “What did your mother do in order to make you so pretty?” The boy replied, “You cannot endure the treatment I had to undergo in order to become as pretty as I am.” The Snanaik begged, “Oh, come down and tell me. I am willing to stand even the greatest pain in order to become as pretty as you are. What are you doing up there?” Then the boy said, “I was watching for salmon, which I desire to harpoon with my salmon-spear.” The Snanaik repeated, “Oh, come down, and do with me whatever you please in order to make me as pretty as you are.” The boy replied, “I don’t believe you can endure the wounds that I have to inflict upon you.” She replied, “You may cut me as much as you please. I want to become as pretty as you are. “[271] Then the boy climbed down the tree, and the Snanaik asked, “What must we do first?” He said, “We must go up this river to find two stone knives with which my mother used to cut off my head.”

    They walked up the river, and found the stone knives. Then the boy said to the Snanaik, “Now lie down on this stone. Put your neck on this knife.” The Snanaik did as she was bidden. Then the boy took the other knife, told the Snanaik to shut her eyes, and cut off her head. The head jumped back to the body, and was about to unite with it,[272] when the boy passed his hands over the wound, and thus prevented the severed head from joining the body again. Thus he had killed her.

    {p. 193}

    Then he went to the Snanaik’s house. He found his sister whom the Snanaik had killed and smoked over her fire. He took the body down, and patted it all over with his hands. Thus he resuscitated the girl.[273] On looking around in the house, he found the dried bodies of other children, whom he also brought back to life. Then he took the girl and the other children home.

    LXXII. THE CANNIBAL WHO WAS BURNED[274]

    (HAIDA: Swanton, Jesup North Pacific Expedition, V, 265, No. 34)

    Five brothers were always hunting. After a while an unknown man came in to them. He came in many times. Once when he was there, the eldest brother’s child began to cry, and, after all of the brothers had tried to quiet it without success, he offered to do so; but when they gave it to him, he secretly sucked the child’s brains out from one side if its head. When he handed it back, and they saw what he had done, they seized wood from the fire and beat the stranger. Then he became angry and killed all of the brothers but the youngest, whom he chased about in the house until morning. The boy ran out, and after a long run, still pursued by the ogre, crossed a high mountain. By and by he crossed another, and saw a lake beneath it. Running thither, he came to a log, composed of two trees growing together so as to make a fork, floating upon the water. Going out upon this, he threw himself into the crotch.

    When the pursuer came up, he saw the man’s shadow in the lake, and began jumping at it. Now the man began to sing a North Song, and the lake at once began to freeze over.[61c] When all had frozen over except the small hole where the ogre was jumping, it froze so quickly after he had gone in, that he could not get out again when he came up. Then he saw the man on the tree, and asked him to pull him out; but the man only sang louder, so that the ogre was held fast. The man now began to cut some dry wood to build a fire over the ogre’s head, telling him at the same time that he was going to save him. When the fire was lighted, the ashes flying up from the monster’s head turned into mosquitoes.[275] That is how they started.

    {p. 194}

    LXXIII. THE CONQUERING GAMBLER[276]

    (CHILCOTIN, Farrand, Jesup North Pacific Expedition, ii, 38, No. 23)

    Once two men played lehal together, and one of them lost everything he had. Finally he bet his wife, but soon lost her too,[277] and went away sad and sorrowful. He went to a place near Tatlah Lake, and lay down under an overhanging rock, which covered him like a roof. As he lay there and wondered how he could get his property back, he heard some ducks flying over, and, looking up, found to his surprise that he could see the ducks straight through the rock. Then he took his lehal-bones and laid them on top of the rock, and looked to see if they were visible through it, and he found he could see which was the white and which was the black one. Then he was joyful once more, and went home. All that summer he spent alone in the, snow mountains, hunting ground-hogs, and making blankets of their skins, and he made a great many.

    About salmon time he came back for the fishing, and met the man who had won his wife, and said, “Come, let us play lehal again, for I have blankets to bet now.” So they started in to play again, and this time the man could see right through the other’s hands and see the lehal-bones, and so could not lose. However, he let the other man win a few times, just to make him rash. And the other man said, “I think I’m going to beat you this time, just as I did before.” The man replied, “Yes, I’m afraid you will.” However, he soon started in to win, and won everything back, until his rival had nothing left to play for, except the two women. Then the man said, “Now let us play for my wife again.” But the other replied, “I’d rather not play for your wife, for I should like to keep her; but my own wife I’ll bet, for I don’t care for her.” The man agreed, and soon won the woman, and then they started to play for his own wife. When he had won back half of her, the other man said “Let us stop for to-night, so that she can stay with me one night more,” But the man answered, “I didn’t talk that way the other time we played, and I don’t want to stop now.” So they played again, and the man won both the women, and thus had his revenge.

    {p. 195}

    LXXIV. THE DECEIVED BLIND MAN 278

    (SMITH SOUND ESKIMO: Boas, Journal of American Folk-Lore, xii, 169, No. 7)

    There was a blind boy (or young man) who lived with his mother and sister. They went to a place where there was no one and lived alone. One day, when they were in their tent, a bear came up to it. Though the boy was blind he had a bow, and the woman aimed it at the bear for him. The arrow struck the bear and killed it. The mother, however, deceived her son and told him he had missed it. She cut it up and then cooked it. The young man now smelled the bear-meat, and asked his mother whether it was not bear he was smelling. She, however, told him he was mistaken. Then she and her daughter ate it, but she would give him nothing. His sister, however, put half her food in her dress secretly, to give him later. When her mother asked her why she was eating so much (noticing that she seemed to eat an unusual quantity), the girl answered that she was hungry. Later, when her mother was away, she gave the meat to her brother. In this way he discovered that his mother had deceived him. Then he wished for another chance to kill something, when he might not be thus deceived by his mother.

    One day, when he was out of doors, a large loon came down to him and told him to sit on its head. The loon then flew with him toward its nest, and finally brought him to it, on a large cliff. After they had reached this, it began to fly again, and took him to a pond.[279] The loon then dived with him, in order to make him recover his eyesight. It would dive and ask him whether he was smothering; when he answered that he was, it took him above the surface to regain his breath. Thus they dived, until the blind boy could see again. His eyesight was now very strong; he could see as far as the loon, and could even see where his mother was, and what she was doing. Then he returned. When he came back, his mother was afraid, and tried to excuse herself, and treated him with much consideration.

    {p. 196}

    LXXV. THE GIRL WHO MARRIED HER BROTHER[280]

    (SHASTA: Farrand and Frachtenberg, Journal of American Folk-Lore, xxviii, 212, No. 5)

    A mother and her ten children were living together. The oldest was a girl.[*] She was mean; and her mother had to hide from her the youngest child, a boy. The girl was wont to ask her mother, “Where is that child you bore some time ago?” to which her mother would reply, “Oh, I lost him long ago.” Every morning the daughter saw her mother go down to the spring. She followed her, and noticed that the water was disturbed, as if some one had been swimming there.

    One day she found a long hair in the water. She measured it with the hair of her other brothers, and found it to be too long. So she decided to learn whose hair it was. Every night she camped at the spring, until one morning she saw a strange man come down to bathe. Then she knew who had been disturbing the water, and to whom the hair belonged.[281] It was her youngest brother. She fell in love with him, and decided to marry him. She went home and asked her mother to prepare some food for her, as she was going away. Her mother gave her food, and the girl asked, “Who wants to accompany me?” The oldest brother said, “I.”–“No,” replied the girl, “not you.” In a similar manner she refused to go with any of her other brothers. Finally she ran to the side of the house, put her hand there, and said, “This is the one I want to take along.” Then the young brother came out from where he had been hidden all these years, and said, “All right! I’ll go with you.”

    They travelled all day. When night came, she said, “Let us stop here!” So they stopped there, and the girl began to prepare the bed. The boy suspected what she wanted of him, but he said nothing. He only wished she might fall sound asleep, so as to be able to run away from her. When she was sound asleep, he put a log in his place and left her, returning to the house.[211] He ran home, and shouted, “Let all get ready to come with me!” They did so, and before departing cautioned everything in the house not to tell his sister where they had gone. But they omitted to tell Ashes.[191]

    [*. This story has been sufficiently changed to avoid the use of some very difficult personal names.]

    {p. 197}

    Early in the morning she woke up and began to speak to the log, thinking it to be her husband; but soon she found out the deception, jumped up in anger, and cried, “I’ll kill you!”

    In the meantime the brother and his family had entered a basket and were drawn up to the sky.[283] The sister came home, and inquired of everything in the house as to the whereabouts of her mother and brothers. No one would tell. Finally she asked Ashes, and was told that they had gone up to the sky. She looked up, and saw her family half-way up the sky. She began to weep, and called for them repeatedly to come down. But the boy had told them not to look back,[217] no matter how often she might call. Soon, however, the mother looked back, and the basket began to fall. The daughter was glad when she saw the basket coming down. She made a big fire, intending to kill her family as soon as the basket should fall into it. The basket came down; but, when the youth hit the ground, he flew right up and floated away. The girl thought she had killed them all, and was very glad.

    After a while the brother came down on the ocean beach, where two Sea-Gull girls found him. At first the girls were afraid of him; but he assured them, saying, “Don’t be afraid of me! Touch me, wash me, and you will find that I am all right!” The girls did as directed, and he married them. After a while his wives became pregnant and gave birth to a boy and girl. As soon as the children grew up, the father gave them a bow and arrow, and taught them how to shoot, saying, “When you grow up, I want you to go to my sister over yonder, and watch her secretly.” The children grew up and went to their aunt’s house, who scared them so, that they ran back in a hurry. Then he said to his children, “Let us all go and kill my sister! She is mean. She killed my family.” The children promised to help him.

    So they all went, and the young man began to fight with his sister; but he could not kill her, because the only vulnerable spot, her heart, was in the sole of her foot.[246] In vain he shot arrow after arrow at her. He could not kill her. His arrows were all gone, and he was almost exhausted, when Meadow Lark came to his help. She told him to look at her heel. He did so, and saw something bright and shining. On Meadow Lark’s advice he directed an arrow at that spot, and thus succeeded in killing the terrible sister.

    {p. 198}

    LXXVI. THE SWAN-MAIDENS[284]

    (SMITH SOUND ESKIMO: Boas, Journal of American Folk-Lore, xii, 171, No. 7)

    A man who was walking, once upon a time, came to a pond, where there were a number of geese. These geese had taken off their garments and had become women, and were now swimming in the pond. The man came up to them without being seen, and seized their feather-garments. He gave them all back but two, whereupon the women put them on and flew away.[132] Finally he gave one of the two remaining ones hers, whereupon she also flew off. The last woman, however, he kept with him, took to his house, and married. Soon she became pregnant and gave birth to two children.

    One day, when her husband had gone away, she found some wings, which she took into the house, and hid behind the skin-coverings of the walls. When her husband again went away, she put these on herself and her two children, whereupon they turned to geese and flew away. When the husband returned, they were already far away. However, he decided to follow them, and set out. He walked along the beach, where the tide was low, and kept travelling in this manner a long time. Finally he came to a large pot, where it was hot, and he had (cooked) codfish to eat. He stepped over this, and went on his way once more. Then he came to a large man, who was chopping with an axe, making seals and walruses. He threw the chipped pieces into the water, saying to them, “Be a quajuvaq,” and they would be hooded seals, or “Be an uxssung,” and they would be ground-seals.[101] The man then offered to take him to his wife. He took him into his boat, but told him to keep his eyes closed[217] and they started off. Soon the husband heard voices of people, and was preparing to look, when the large man forbade him. This happened several times until they reached the shore.

    Meanwhile the two children had seen their father coming, and had gone indoors to inform their mother. She, however, said that they were mistaken, for they had gone entirely too far for him ever to come. The children then told her to come out and look for herself, but she was so certain that she did not even do this. Soon the children came in again, saying that their father was coming, and again she refused to believe them

    {p. 199}

    or to look. Then the man himself entered, and now she quickly feigned to be dead. Her husband took her up, carried her away, and buried her. covering her with stones. Then he went back and sat down. pulling his hood down as a sign of mourning. Meanwhile his wife arose again, and began walking about the tent in which her husband was. Then he took his spear and killed her. Thereupon a great many geese came, which he also killed, but the two boys went away.

    LXXVII. THE DEATH OF PITCH[285]

    (TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 86)

    Txämsem[*] went on, not knowing which way to go. He was very weak and hungry, and sore of foot. He went on and on in the woods until he saw a house far off. He went toward it, came near. and entered There were a man and his wife, a very pretty young woman, there. They permitted him to come in for they had pity on the poor man who had come to their house. They asked him if he wanted something to eat, and they gave him to eat. Then the young woman tried to cure his ankle, which was hurt by the stone in the house of the Chief Echo. He was now in the house of Little Pitch. He came in, and the people were very kind to him. The wife of Little Pitch put pitch on his sore ankle. After two days he was quite well, and he was very glad. The young woman gave him to eat every day. The house of Little Pitch was full of dried halibut and of all kinds of provisions. Txämsem made up his mind to kill his friend who had treated him so kindly.

    On the following evening, after he had eaten his supper, he said to his friend that they would go out the next morning to catch halibut. Little Pitch was willing, and said to Txämsem, ” It is not good for me if 1 go out fishing in the sun, because I am so weak. 1 must return home while it is still chilly.” Txämsem replied, “I will do whatever you say, sir. I think we shall have plenty of time.” Thus spoke Txämsem.

    They started for the fishing-ground, and fished all night until daybreak. When the sun rose, Little Pitch wanted to go home; but Txämsem said, “I enjoy fishing. Lie down there in the bow of the canoe, and cover yourself with a mat.” Little Pitch lay down, and Txämsem called him “Little Pitch!”–“Hey!”

    [*. Pronunciation approximately represented in English by “Chemsem.”]

    {p. 200}

    he replied. After a while Txämsem called him again, “Little Pitch!”–“Hey!” he answered again with a loud voice. Txämsem called him once more, “Little Pitch!” Then he answered “Hey!” in a low voice. Txämsem called him still again. He answered, “Hey, hey!” with a very weak voice. “Now I will pull up my fishing-lines,” said Txämsem; and after he had hauled his lines into the canoe, he paddled away home.

    Txämsem paddled very hard. He called again, “Little Pitch!” but there was no answer; so he went to see what had happened to Little Pitch. As soon as he touched the mat that covered Little Pitch, behold! pitch was running out all over the halibut. Little Pitch was dead[286] and melted pitch ran all over the halibut. Therefore the halibut is black on one side.[4]

    Txämsem was very glad. He paddled along until he reached the shore in front of Little Pitch’s house, expecting to get a good supper from Little Pitch’s wife. He took the line, tied up his canoe, and went up, glad in his heart. He went on and on, but could not find any house. He searched everywhere, but could not find it. Only a little green spruce tree was standing there, with a drop of pitch upon one side. Finally Txämsem remembered that his canoe was full of halibut; so he went down to the beach, being very hungry, but he could not find his canoe. Only a spruce log with roots was there.[287]

    {p. 201}

    CHAPTER VIII

    TALES BORROWED FROM EUROPEANS[288]

    Well-established titles to European tales have been retained, even though in some instances their appropriateness to the American Indian borrowings is not immediately apparent.

    LXXVIII. THE SEVEN-HEADED DRAGON[219]

    (OJIBWA: Skinner, Journal of American Folk-Lore, XXIX, 330, No. 1)

    THERE was once an old man living alone with his wife. They had a horse and one dog, a spaniel. They hunted and fished only in the big lake. Once upon a time they could not get any fish in the nets, and they were very hungry. The man went to look after his net in the morning, and found a jackfish with a large head. As he was going to kill the fish, it said, “Hold on, old man! Don’t kill me right away!” The old man stopped, and the fish told the old man to take all its scales off and not to lose any, and to go and put these in the garden. It also told him to cut off its fins and place them in the garden, to cut its head off and give it to his wife to eat, half of its body to be fed to the dog, and the other end to the horse. He told the old man to shut the stable, but not to look at it for four days and four nights, and not to look at the scales for four days and four nights, but each morning after that he could look. The old man then killed it and took it home. He told his wife about it; and she asked, “Is that true?”–“Yes,” answered the old man, and repeated all. “We will obey. We are poor and hungry; maybe we shall have good luck.” He scaled and cut the fish and put it in the garden. He also fed his wife, dog, and horse as he had been told, and shut the stable. For four days and nights he could not sleep. His wife became pregnant;[166h] and on the fourth morning she had two sons, and the old man was glad. He ran to the stable, and found that the mare had two foals, the dog two pups. He went to the garden, and there was silver money where the scales had been placed. There were two fine swords where the fins had been. The old man ran in to tell his wife what had happened, and they were delighted. After that the old man caught many fish. Soon his boys grew up.

    {p. 202}

    One time, when they were home in the evening, the elder boy said, “Are there any other people in the world?”–“Certainly, there are many people.”–“Where can I find them?”–“You can find them anywhere.” The youth said, “I will start to-morrow to try to visit some people.” He left his sword, and told his brother, “I shall take yours, and leave mine hanging here. Do not touch it! If I have trouble or if I am killed, it will become rusty.”[149] Then he went off. About dinner-time he dismounted and drank from a spring. He found silver water; and when he dipped his little finger into it, it became solid silver. He put some of the water on the horse’s ears, and they became silver. He did the same to the dog’s and also on his own hair. Then he started off.

    When he came to a large town, he took off his clothes, found some old ones, and put rags around his finger and a handkerchief over his hair. He had a little box in which he put the horse and dog after making them small and hid them in a blacksmith’s shop. The blacksmith looked at him. “Where are you from?”–“Is there a town here? I am very poor.”–“Oh, come in!” The blacksmith fed him. The man said, “I can keep you here,” and engaged him to do the chores in the house. He staid there a while, when one night the blacksmith came home and said, “The king of this town has a fine daughter, and she is going to be fed to the Windigo that has eight heads. He eats only people.”–“When is she going to be taken there?”–“To-morrow morning.”

    The next day, after his work, the young man went out. He mounted his horse, took his dog, put on his own clothes, and rode out of the city. After a while he heard some one weeping in the woods. He turned in that direction, and found a young girl who was crying. She stopped when she saw him. The young man asked her, “Why are you crying?”–“There is no use telling you.”–“Oh, no! tell me! Where are you going?”–“There is no use telling you.”–“Oh, yes! you must tell me.” Then the girl, seeing that he was a stranger, said, “I will tell you. I am going to yonder bluff. There is an eight-headed manitou there, and I am going to be eaten by him.”–“Why?”–“He wants me.”–“What if you do not go?”–“Then he would devour every one in the city. Therefore I must go.”

    Then the youth said, “I will go first. You can go when I come back.”–“No, No! you must not go. I am not going

    {p. 203}

    there for life, I am going there to die.”–“If that is so, I must see him first.”–“Oh, no!” The young man said, “I will go and come back. You stay here.”–“Well, go on! but he will kill you,” and she gave the boy a ring. He then went to the bluff, and saw that the trees were shaken by the breath of the manitou. He stopped, and said to his horse and dog, “Try as hard as you can to help me,” and then he rode on. The horse and dog sank deep into the soil. The boy took his sword and cut off one head, which sprang back again. Then he told his dog to catch it;. and he hit the monster again, cutting off another of his heads. The dog seized it and shook it. The youth cut off another one, and the horse kicked it. When he had cut off four heads, the manitou was not breathing very strongly. Finally he killed him. He cut out all the tongues and put them in a handkerchief. When he came back, he found the girl waiting, and told her that he had killed the manitou. He told the girl to go home and take the tongues with her, but not to tell who killed the manitou. “Give the tongues to your father, and say that a young fellow did it, but that you do not know who.”

    The blacksmith was working at home. “Where are you going,–home? No, you have to be eaten by the manitou.”–“The manitou has been killed.”–“Nobody can kill him.” The girl showed him the tongues. Then the blacksmith believed her, and asked her who had killed him. “I do not know, he is a youth.”–“Go home and tell your father that I killed him. If you don’t, I will kill you.” The girl agreed, and he went with her. Her father and mother asked her why she had come back, and she told them that the blacksmith had killed the manitou. She called him in, and they asked him, “How did you do it?”–“I hit his tongues.”

    The king was very glad, and gave the girl to the blacksmith. The youth went home, put his horse back into the box, and dressed in his old clothes.

    There was to be a four-days’ dance before the wedding. After three night’s dance, the blacksmith was very glad, and told the boy that this was the last night. Then the lad put on his clothes. He came into the lodge and sat down by the door. The girl knew him at once, and told her father secretly that he had slain the monster. The king invited him to a better place. The blacksmith wanted to go out, pretending that his

    {p. 204}

    stomach pained him, but he was not allowed to leave. He was locked up, taken to the sea, and thrown in. The youth married the girl; and the king gave him half of the town, half of his money, and half of everything he owned, he was so glad that his daughter had been saved.

    They went upstairs into their rooms. There was a window at the top on the east side of the house, and from there could be seen a blue fire at a distance.

    “What kind of fire is that?” asked the youth.

    “Do not ask about it,” said the princess, “and never go near it.”

    On the next day he took his little horse and dog and went to the fire. There he saw an old, long house. He entered the first room, but there was no one there. After a while he heard some one. The door opened, and a white-headed old woman came in, and said, “Grandchild, hold your little dog, he will bite me. I am cold.”–“Warm yourself, the dog will not touch you.”–“You must tie him”–“I have nothing to tie him with.” So the old lady gave him one hair, and said, “Nosis, tie him with that.” The youth did so, and also tied the horse. The old woman had a cane. She touched him with it on the feet, and he died.

    One morning the other youth, who had been left at home, saw rust on the sword. He said to his father, ” I fear brother is dead somewhere, for his sword is rusty. I must go and try to find him.” His father consented, and told him to be careful.

    The next morning the elder brother left. About noon he found the same spring, and did as his brother had done. In the evening he came to the city and went to the chief’s house. The girl came out and kissed him, and asked him where he had been, but he did not answer. They had supper, and he thought to himself “That must be my brother’s wife.” At night he refused to go to bed. Through the window he saw the blue fires. He asked, “What kind of fires are those?”–“Why did you not go over to see?”

    In the morning he went there. When he arrived there, he saw his brother’s horse and dog tied with brass wire, lying down and frozen to death. He went into the lodge, and saw that his brother also lay dead by the fire. Soon he heard some one coming. An old woman appeared, and said, “I am cold.”–“Warm yourself by the fire.”–“First tie your little dog.”

    {p. 205}

    He refused to do so, and finally said, “Now, granny, make that man and horse and dog alive! If you do not do so at once, I shall send the dog after you.”–“Nosis, I cannot bring a dead man to life”–“You have to.”–“No.”

    Then he set his dog on her. The dog bit her, and the horse kicked her.

    “Stop! I’ll bring them to life.” He stopped the animals, and the old woman walked forward. The youth kept away from her cane. She told him to take up a little bottle and put it on his frozen brother. As soon as he dropped some of the liquid from the bottle into his mouth, he came to. She did the same to the dog and to the horse. Then the brothers killed the old woman. They took the bottle away from her and went home. As. they rode along together, the elder brother said, “You must be married. Yes. Your wife mistook me for you, but I only let her sleep with my arm. That’s how I found out.”

    The younger brother, on hearing this, became jealous. He drew back and shot his brother with his revolver. He also shot his dog and horse. Then he went home, and his wife was glad to see him. She asked him why he refused to sleep with her last night. “You only let me have your hand.” Then the brother began to sorrow for his brother. He took his horse and went back to the corpse. There he wept over his brother. His little dog ran around the dead body, and began to look inside the coat. There he found the old woman’s little bottle. He put some of the liquid on the wound, and thus brought the brother back to life. Then he dropped some on the dog and the horse, and they all came to. They went home, put their horses and dogs away, entered the lodge, and sat down. The younger one’s wife saw them, and was unable to tell them apart. On the following day they started to return to their parents. When they came to a forked road, they decided to go in different directions. The elder one took one road, and said, “I will go this way, and my name will be God.” The other said, “I will follow the other, and I will be the Devil.” That’s the end of it.

    LXXIX. JOHN THE BEAR[290]

    (ASSINIBOIN: Lowie, Anthropological Papers of the American Museum of Natural History, iv, 147)

    A man was living with his wife. It was summer. The woman was pregnant. One day, while she was picking berries, a big

    {p. 206}

    bear saw and abducted the woman, whom he kept in his cave. Before spring, the woman gave birth to a child begotten by her first husband, but with plenty of hair on his body, wherefore he was called Icmá (Plenty-of-Hair). In the spring the bear came out of his cave. The boy looked outside and told his mother, “We had better run away to where you first came from.” But the bear had stopped up the entrance with a big rock, and the woman said, “We can’t get out, the rock is too heavy.” The boy tried it, and was able to lift it. They fled before the bear returned. They were already near the Indian camp when they heard the bear coming in pursuit. The woman was exhausted, but the boy packed her on his back and ran to the camp. At first, the woman went to a stranger’s lodge. Then someone told her husband that his wife was back. The chief then took both her and his son home.

    The boy used to play with other boys. Once he quarreled with one of them and killed him with a single blow. This happened again on another occasion. Then Icmá said to his father, “I don’t like to kill any more boys; I’ll go traveling.” He started out and met two men, who became his comrades. One of them was called Wood-Twister, the other Timber-Hauler. They got to a good lodge, and decided to stay there together. On the first day, Icmá and Wood-Twister went hunting. They bade Timber-Hauler stay home and cook. While they were away, an ogre that lived in the lodge came out, threw Timber-Hauler on his back, and killed him. The two other men found him dead, but Icmá restored him to life. The next day Icmá said, “Wood-Twister, you stay home, I’ll go hunting with Timber-Hauler.” At sunset Wood-Twister began cutting firewood. He saw something coming out of the lodge that looked like a man, but wearing a beard down to its waist and with nails as long as bear-claws. It assaulted Wood-Twister, who was found dying by his friends, but was restored by Icmá. The next day Icmá said “You two go hunting, I will stay home.” As he was beginning to chop wood, the monster appeared and challenged him to fight. Icmá seized its head, cut it off, and left the body in the lodge. When his comrades returned, Icmá asked them, “Why did not you kill him like this?” Then he said, “I don’t like this house; let us, go traveling.”

    They started out and got to a large camp. The chief said, “My three daughters have been stolen by a subterranean being.

    {p. 207}

    Whoever brings them back, may marry them all.” Icmá told Timber-Hauler to get wood and ordered Wood-Twister to twist a rope of it. Then he made a hole in the ground and put in a box to lower himself in. He descended to the underground country and pulled the rope to inform his friends of his arrival. He found the three girls. The first one was guarded by a mountain-lion, the second by a big eagle, the third by giant cannibals. Icmá killed the lion. The girl said, “You had better turn back, the eagle will kill you.” But he slew the eagle. Then the girl said, “The cannibals are bad men, you had better go home.” “I’ll wait for them.” The twelve cannibals approached yelling; they were as big as trees. The girl said, “Run as fast as you can.” But Icmá remained, and made two slings. With the first he hurled a stone that went clean through six of the men and killed them; and with the other sling he killed the remaining cannibals in the same way. One of the girls gave him a handkerchief, another one a tie, and the youngest one a ring. He took them to his box, and pulled the rope. His two comrades hoisted up the oldest one. Both wanted to marry her, but Icmá pulled the rope again, and they hauled up the second girl. Then Icmá sat down in the box with the youngest, and pulled the rope. As they were hauling them up, Wood-Twister said, “Let us cut the rope.” The other man refused, but Wood-Twister cut the rope, and Icmá fell down. He stayed there a long time, while his companions took the girls to the chief.

    At last Icmá begged a large bird to carry him above ground. The bird said he did not have enough to eat for such a trip. Then Icmá killed five moose, and having packed the meat on the bird’s back, mounted with the third girl. Flying up, Icmá fed the bird with moose-meat, and when his supply was exhausted, he cut off his own flesh and gave it to the bird to eat. Icmá came up on the day when his false friends were going to marry the girls. All the people were gathered there. Icmá arrived. “I should like to go into the lodge before they get married.” When he came in, Wood-Twister was frightened. “I should like to go out, I’ll be back in a short time,” he said. But he never returned. Then the chief asked, “Which of you three rescued the girls?” Then Icmá showed the handkerchief, the tie and the ring given him by the girls, and got all the three girls for his wives.

    {p. 208}

    LXXX. THE ENCHANTED HORSE[291]

    (MALECITE: Mechling, Journal of American Folk-Lore, xxvi, 247, No. 5)

    There was once an old man that had a son named Louis who used to go hunting to support his parents, for they were very poor. One day while he was hunting, a gentleman came to visit his parents. This gentleman offered the old man a beaver hat full of gold for his son, and promised to take good care of the boy, whose only duties should be to tend the gentleman’s horses.

    “In about twenty years you will get your son back,” said he.

    The old man communicated the offer of the gentleman to his wife. She, however, was not anxious to accept it. Then the old man, goaded by the thoughts of their poverty, tried to persuade her, and he finally accepted the offer against his wife’s inclinations. The gentleman waited for Louis to arrive, and then he took him away.

    When he arrived at his home, he showed the boy over his house, and gave him permission to eat and drink whatever he cared to. He also showed him two pots,–one full of gold and the other full of silver,–which he told Louis not to touch. Later he took him to the stable where he kept the horses, and showed him a black horse in the farthest stall, telling him to be very particular about caring for that horse. Among other things, he gave him orders to wash him three times, and to take him to water three times every day. Then he pointed out to him a gray horse, and ordered him to beat him three times a day, to give him very little to eat, and to water him only once in twenty-four hours. Further, he told him never to take the bridle off that gray horse. After this, he told Louis that he was going on a journey, and would not return for a few weeks.

    Louis carried out the gentleman’s instructions, and, when two weeks had passed, the gentleman returned. The first thing he did was to go into the stable and examine his horses. He was well pleased with the looks of his black horse, and was also pleased to note that the gray one was looking very poorly. While they were returning to the house together, the gentleman began to play with Louis, who noted that he had a knife in his hand, and was not surprised when his finger was soon cut by it. The gentleman, however, apologized, and, taking a bottle out of his pocket, rubbed a little of the liquid on Louis’ finger.

    {p. 209}

    Louis was greatly surprised to find that his finger was at once entirely healed.

    Later in the day, he told Louis that he was going away again (for a week, this time), and told him to be careful to treat the horses as he had done before. When he had gone, Louis’ curiosity got the better of him. He took the cover off the pots, and dipped his finger into the golden liquid. When he pulled it out, lo, and behold! his finger was changed to gold. At once he saw that his master would know what he had done, and, to hide his finger, he wrapped it up in a piece of rag. In addition, Louis’ pity overcame him, and he did not beat the gray horse.

    At the end of the week, the gentleman returned and asked Louis how the horses were. He was well satisfied after his inspection of the stable. Again he began to play with Louis, his knife in his hand. While he was playing with him, he noticed that Louis’ finger was wrapped up, and he inquired of Louis what was the matter with his finger. Louis replied that he had cut it. The gentleman pulled the rag off, and seeing that Louis’ finger had turned to gold, he knew that Louis had been meddling with the pots. He became very angry, and grasped Louis’ finger, twisted it, pulled it off, and threw it back into the pot, warning Louis not to touch the pots again. He played with him as before, and again cut him on the hand. A second time he applied the liquid, and again the boy’s hand was healed immediately.

    He again told Louis that he was going away, and would be gone for three weeks, and ordered him to beat the gray horse on this occasion five times each day.

    That day Louis watered the horses, and, noticing that the gray horse could hardly drink any water with the bit in his mouth, he took pity on him, removed the bridle, and gave the horse a good drink. When the horse lifted his head from the brook and looked at Louis, he had a man’s face on him and he spoke to Louis as follows: “You have saved me. If you do as I tell you, we both shall be saved. The master is not a man, but the Devil. He came to my parents as he did to yours, and bought me with a beaver hat full of money. Every time he comes and cuts you, he is trying you to see if you are fat enough to be killed. When he returns this time, he will again try you, and, if he finds that you are not fat enough, he will turn you into a horse. If you are fat enough, he will kill you. If you do

    {p. 210}

    as I tell you, Louis, we both shall be saved. Now feed me as well as you can for two weeks; put my bridle on the black horse, and beat him five times a day. In short, give him the treatment which was destined for me.”

    Louis did as the Gray Horse requested, and the animal began to recover his lost weight. The black horse lost weight rapidly. After the two weeks were up, the gray horse was in good condition; the black horse was very poorly.

    “Now,” said the Gray Horse,” the Devil suspects that things have not gone properly, and he is returning. Now we must prepare speedily to leave. Since his black horse is very swift, you must go and cut his legs off: cut the left foreleg off below the knee; cut the right fore-leg off away above the knee; cut the right hind-leg off below the knee; and the left hind-leg, away above the knee. He will not then be able to travel so fast, for his legs will be short and of different lengths.”

    When Louis had completed his task, the Gray Horse told him to go to the house and get the pots of silver and gold; and, on Louis’ return with them, the Horse told Louis to dip his tail in the silver pot, and to dip his mane and ears in the gold one.

    “And you dip your hair into the gold pot,” said the Horse, “and stick your little fingers into the metal. Take the saddle and put it on me, but, before we start, go into the house and get three grains of black corn which he has upon his shelf, and take his flint, steel, and punk. Take, also, an awl, that round pebble which comes from the seashore, and then take that wisp of hay which is pointed.”

    Louis did as the Horse bade him, and then mounted on his back and rode away.

    The Devil returned two days after they had started, and, when he saw that the gray horse had gone and the black horse was mutilated, he knew what had taken place. This enraged him very much, and he at once began to think how he could outwit the fugitives. Finally he set out in pursuit.

    After Louis and the Gray Horse had been gone several days, the Gray Horse spoke to the boy, and said, “The Devil and the black horse are pretty close. You did not cut his legs short enough. Give me one of those grains of black corn, and I’ll go a little faster.”

    {p. 211}

    Louis gave him one of the grains of black corn, and the Gray Horse traveled much faster. After a few days had passed, the Horse again said, “Louis, he is getting very close. You will have to give me another grain.”

    So Louis gave him a second grain, and the Gray Horse increased his speed. Three days later, the Gray Horse said to Louis, “Give me the last grain. He is getting very close.”

    After three more days, the Gray Horse again spoke, and said, “Louis, he is very close. Throw the awl behind you.”[205]

    Louis did as he was told, and the Horse said, “Now, that awl has made a great field of thorn-bushes grow, many miles in extent.”

    When the Devil rode up, he was going so fast that he rode right in among the thorns, and got his horse out only after a great deal of trouble. By the time he had extricated his. horse and had ridden around the field, Louis had gained a great distance over him.

    “Louis, he is getting very close,” said the Horse some days later. “Throw back the flint.”

    Louis obeyed him, with the result that, when the Devil came up, he was confronted by a high wall of bare rock, which extended for miles. He was forced to go around this, and, when he once more took up the trail, Louis had gained many more miles on him. After a couple of days, the Gray Horse said, “Louis, we have only two things left, and I am afraid that we are going to have a hard time.”

    “I think,” said Louis, “we had better throw the punk behind.” With that he threw the punk behind him. When it struck the ground, it immediately burst into flame, starting a forest fire which extended many miles.

    When the Devil arrived, he was going too fast to avoid riding into the fire, and this caused him great trouble. He had to go many miles out of his way to avoid the fire, and this delay enabled the fugitives to make a material gain in distance. In two or three days the Devil had regained the distance that he had lost.

    The Gray Horse now said to Louis, “I am afraid that he is going to overtake us before we can reach the sea. He is gaining rapidly upon us, and is now very close. You had better throw the pebble behind you; it is the only chance left us.”

    {p. 212}

    Louis threw the pebble behind them; and the result was that a great lake appeared, which extended over many square miles. The Devil rode up to the lake, and, knowing whither they had gone, he travelled around it. This manœuvre cost the Devil the loss of many valuable miles, for Louis and the Gray Horse were by this time quite close to the sea.

    “He is still gaining on us.” said the Gray Horse. “I’m getting very tired.”

    Looking ahead, Louis could see the ocean, and turning around, he could see the Devil coming, gaining on them all the time.

    “Louis, I am afraid he is going to overtake us,” said the Horse.

    Now, Louis did not understand what advantage it would be for them to arrive at the sea; but this was soon apparent. They did manage to reach the seashore ahead of the Devil, however, when the Gray Horse said, “Louis, throw out that wisp of hay.”

    Louis pushed it out, and, behold! as he thrust it, the wisp of hay was converted into a bridge. They immediately rode out upon this, and as they passed over it, the bridge folded up behind them! The Devil did not reach the sea until they were a safe distance from the shore.

    “It was very lucky,” the Devil said, “that you took my bridge with you, or I would have eaten you two for my dinner! ”

    Now, Louis and his horse continued to cross the bridge until they came to the land on the other side. While travelling along through this new country, they discovered a cave.

    “Now,” the Gray Horse said to Louis, “you stable me in here, and go up to the king’s house and see if you cannot get work. Wrap up your head in order that your hair may not be seen, and do the same to your little fingers. When you arrive there, go and lie with your face down behind the kitchen, and wait until they throw out the dish-water. They will ask you what you want. Tell them that you desire work, and that you are a good gardener. Do not forget to comb your hair once a day in the garden, where they cannot see you.”

    The young man did all the Gray Horse suggested, and, when one of the maids threw out some dish-water behind the kitchen, she noticed him, and straightway notified the king. His Majesty ordered the youth to be brought before him, and, when

    {p. 213}

    Louis had come, the king inquired into his identity and his desires. Louis told the king that he wanted work, and the king employed him as a gardener, because Louis claimed greater ability than the other gardeners. Every noon he would seclude himself to comb his hair, and then he would tie up his head again in the cloth. Although he was quite handsome, he did not look well with his head tied up in this manner. His work, moreover, was so excellent that the king soon noticed an improvement in the garden.

    One day, while he was combing his hair, the princess looked out of her window, and saw Louis’ hair. She noticed that the hair was all of gold; and the light from it shone into her room as it would if reflected from a mirror. Louis did not notice her, and, when he had completed his toilet, he wrapped up his head again and went away, leaving the princess enchanted by his looks.

    During the same afternoon, while he was working near the palace, the princess dropped a note down to him. Louis did not see it, and therefore did not pay any attention to it. She then dropped several more, one after another; but he paid no attention to them.

    The next day, he thought he would go down and see his horse. When he arrived at the cave, the Gray Horse inquired what had happened. Louis related the few events to him; but the Gray Horse told him that that was not all, for he had not noticed the princess looking at him when he was combing his hair.

    “To-morrow,” said the Horse, “the king will ask you if you are descended of royal blood. You tell him that you are the child of poor parents. There is a prince who wants to marry the princess; but she does not love him. When you go back to work in the garden, the princess will drop notes to you again, but don’t touch them. Louis, in time you shall marry her, but don’t forget me.”

    Louis returned, and the princess again dropped him notes; but he ignored them.

    In the meantime the prince had come to see the princess, and he made arrangements with the king to marry his daughter. The princess, however, would not look at the prince. The king demanded of his daughter why she did not want to see the prince, and she told him that she desired to marry the gardener.

    {p. 214}

    The king became very angry; he declared that she could not marry the poor beggar.

    “Did you not always say that you would give me anything I wanted?” she asked of the king.

    “Yes,” answered he; “but you must marry a prince.”

    She again refused to marry the prince. At this, the king became very angry, and went out to tell his wife what the princess had said.

    “I think the gardener is a prince in disguise,” the queen said to the king.

    The king summoned Louis into his presence; and the young man, obeying, came into the midst of the royalty and nobility of the palace, with his head still covered. The king asked him if he was of royal blood.

    “No,” he replied. “I am the son of poor parents.”

    The king then dismissed him.

    The princess, however, contrived a means to marry Louis, and, when the ceremony was over, they went back to the king. She told her father what she had done, and asked for her dowry. He told her that her dowry should be the pig-pen in which he fattened his hogs; and he drove them from the palace with nothing more. The queen was in tears at the way the king treated their daughter; but he was obdurate.

    The princess and Louis had to subsist on what little the queen could send them. Soon the princess said to Louis, “We had better go to the place where your parents live.”

    “No,” said Louis, “we must go where the king sends us, for his will is my pleasure.”

    So they went to the pig-pen and fixed up a place to sleep. Every day the princess went to the palace, and the servants there would give her what was left from the table. This continued for several weeks, until, one day, Louis thought of his Horse. He went over to the cave to find out how he was doing.

    “Well, Louis, I see that you are married, and that your father-in-law is treating you pretty badly,” the Horse said to him. “Now you look in my left ear, and you will see a cloth folded up.”

    Louis did as directed; and the Gray Horse continued, “Take the cloth. At meal-time unfold it, and you will find inside all sorts of food of the finest kind. Come back and see me tomorrow.”

    {p. 215}

    Louis returned to his hog-pen, where his wife had the leavings from the palace table arranged for supper.

    “Take this cloth and unfold it,” said he.

    And when she unfolded it, she was amazed to see delicious food and fine wines all ready to eat and drink. This was the first decent meal that they had eaten since they were married. The next day he again went back to see the Horse, who asked Louis if he had heard any news. Louis said that he had not.

    “Well,” said the Gray Horse, “I did. Your father-in-law is going to war to-morrow, because his daughter did not marry the prince to whom she was betrothed. Louis, you had better go too. Send your wife up to borrow a horse and arms, and you go with him.”

    On returning to his hog-pen, Louis told his wife what he had heard and what he wished her to do. So she went up to the castle to borrow a horse and armor. The king at first refused to give it; but the queen finally persuaded him to loan his son-in-law a horse. Thus Louis was equipped with a gray mare and an old sword. Louis accepted this; and the next morning, when the king started with his followers, Louis went forth mounted on the gray mare. He found, however, that she was too old to carry him: so he rode her down to the cave. There the Gray Horse told him to look in his right ear for a little box. Louis did so, and found the article. On opening this box, he found a ring inside it. The Horse told him that he could now get anything he wished for, and directed him to wish for arms and armor better than the king’s own. Louis did so, and the armor immediately appeared. When Louis had donned it, the Gray Horse told him to comb his mane and tail; and after this was done, they started, quite resplendent. While they were passing the pig-pen, Louis’ wife, mistaking him for a foreign king, begged him not to kill her father, and Louis promised not to hurt the old gentleman.

    The fight was already raging when Louis arrived, and the enemy was pressing the king hard; but he came at just the right time, and turned the tide of the battle. Not recognizing him, the king thanked him (a strange prince, as he thought) for his assistance; and the two rode back together. On the way they began to race; for the king was proud of his steed, and was fond of showing him off. Louis, however, far out-distanced him, and rode on to the cave, where he unsaddled his horse, resumed his old clothes, and tied up his head.

    {p. 216}

    Before he departed, the Gray Horse told him that the king would go to war again on the morrow, and that he, Louis, should once more borrow the horse and sword. He took the old gray mare and the sword back to the pig-pen. His wife inquired eagerly how her father had fared. Louis answered that the king had been successful, and told her to take the horse and the sword back to the palace.

    When she arrived, she told her father that her husband wished her to thank him for the horse and the sword. Whereupon the king inquired if Louis had been present at the battle, for, he said, he had not seen him. The princess replied that he had indeed been there; and truly, if it had not been for Louis, the king would not have won the battle. The king replied that he was sure that Louis was not there, or else he would have seen him; and he persisted in this view.

    The princess, being unable to convince her father, returned to the pig-pen.

    When the princess had left, the queen said that Louis must have been in the fight, for, if he had not been there, he would not have known about it.

    “Was there no stranger there?” she asked.

    “Yes,” returned the king. “There was a strange prince there, who helped me.”

    “Well,” said the queen, “that must have been your son-in-law.”

    Back in the pig-pen, the princess told her husband that the king was saying that he had not been at the battle.

    “If it had not been for me,” Louis replied, “the king would not have won the battle.” And so the matter was dropped.

    The next morning he sent his wife up to borrow the horse and equipment again. The king gave his daughter the same outfit. Again Louis went to the cave, where he again changed horses and armor. Once more, when he passed his hovel, his wife did not recognize him. When Louis arrived, the battle was going against the king, as on the former occasion; but the young man a second time turned the tide in favor of his father-in-law.

    After the battle was over, Louis and the king rode back together. The king wished to find out who this prince might be, and he determined to put a mark on him, so that he would recognize him again. He took out his sword to show how he had overcome one of his adversaries in battle, and stabbed his

    {p. 217}

    son-in-law in the leg. A piece of the king’s sword had broken off, and was left in the wound. The king pretended to be very sorry, and tied up the wound. When they started off again, Louis put spurs to his horse, and when he reached the cave he again changed horses. Then he returned to the pig-pen with the old gray mare.

    He was cut so badly, that he could walk only with difficulty. When his wife inquired if he had been wounded, be explained how her father had done it. Thereupon his wife took the handkerchief off, took out the piece of sword, and rebound the wound. Then she took the horse and sword, together with the broken piece of the king’s sword and his handkerchief, to her father.

    She told her father that her husband sent back the handkerchief and the piece of sword, and also his thanks for stabbing him after he had won the battle. The king was so much surprised that he almost fainted. The queen began to scold the king, saying, “Did I not tell you that he was a prince?”

    The king sent his daughter to the pig-pen to get her husband, so that he could ask his forgiveness. Louis refused to go, saying that the king’s word was law, and was not to be altered. He was confined to his bed on account of the wound which he had received. The princess returned, and told her father what her husband had said. He then sent down his chief men to coax Louis, but they were refused every time. Finally, the king and the queen themselves went down and asked Louis’ forgiveness; but Louis repeated his refusal. The king rushed up, but he was mired in the mud which surrounded the pig-pen. The queen, however, was able to cross on top of the mud, leaving the king, who returned alone to his palace.

    The same night, Louis took his ring and wished that he and his wife should wake in the morning in a beautiful castle and when the day came, lo, and behold! it was as he desired. In surprise, the king saw the castle, and sent Louis a note, saying that he desired to wage war with him. The young man sent a reply, that, by the time he fired his second shot, there would not be even a cat left in the king’s city. This note he sent by his wife, and requested her to bring her mother back with her.

    The king’s daughter obeyed, and brought her mother back.

    That afternoon, the king fired on his son-in-law’s castle, but did no damage. Louis then warned the king that he was going

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    to begin his cannonade, and straightway fired. His first shot carried away half of the city, and the second swept away all that was left of it.

    LXXXI. LITTLE POUCET[291]

    (THOMPSON: Teit, Journal of American Folk-Lore, xxix, 318, No. II)

    Jack and his elder brother lived with their parents, who had a cook. They were enormous eaters; and when food was put on the table, they rapidly ate it all up, so that their parents had not enough. As they grew, they ate more; and at meal-time, even when the table was loaded with food, their parents had eaten only a few mouthfuls before all the food was finished.

    Their parents made up their minds to get rid of them. They told the cook to provide them with a large lunch each, take them to a rough part of the mountains, and leave them. Jack read his parents’ minds, and told his elder brother what was proposed. That day he went to a wise and friendly old woman who lived near by, and asked her for advice. She gave him a large reel of thread and told him what to do. Next morning the cook provided them with packs of food, and told them he would take them to hunt grouse. They followed him; and as they went, Jack unrolled the thread unobserved by the cook. When the thread was almost all unrolled, the cook halted in a wild spot, saying, “We will camp here for to-night. I am going over yonder to shoot some grouse, and will be back before dusk.”

    As soon as he was out of sight, the lads followed the thread back to their home, and arrived there shortly after the cook, and just as their parents were going to eat. Having left their lunch in the mountains, they were very hungry, and ate up the supper almost before their parents had commenced.

    Their parents told the cook to take them farther away next time. Jack knew what they had arranged, and went to see the old woman again. She gave him a sack full of fine powder, which shone both by day and by night, but was brightest at night, and she told him what to do. On the following morning the cook said he would take them hunting. As they followed the cook, Jack sprinkled the phosphorescent dust along the way. When the sack was about empty, the cook said, “We will camp here. I will go to yonder brush and shoot rabbits. Stay here until I return.” As soon as he was out of sight, the boys

    {p. 219}

    ran back along the sprinkled trail. When they were about halfway back in a rough piece of country, they ran into a very large flock of small birds, and chased them hither and thither, trying to catch them.

    In this way they lost their trail. They searched for a long time, but could not find it. They wandered on, not knowing where they were going. They descended from the mountains, and came to a plain where they saw a butte with a very tall pine-tree growing on top. They went there. The elder brother tried to climb the tree, but he became dizzy and descended again. Then Jack went up, reached the top, and looked around. Far away he saw a column of smoke, and called to his brother to turn his face the way he pointed. Jack descended, and they travelled the way his brother was facing. At night they camped, and sat facing the same way, so that they might not go astray.

    The next day they reached a large underground lodge. They were almost famished. Their shoes and clothes were in tatters. They found an old woman within, who fed them and then hid them in the cellar within the house. She told them that her husband was a cannibal. The cannibal and his wife had two children of the same size as Jack and his brother. Being young cannibals, they sniffed around Jack and his brother, and, when they were in the cellar, continued to sniff about, so that their mother had to drive them away. Towards evening the cannibal approached the house, saying, “Nôm, nôm, nôm, where can I get some meat?” On entering, he told his wife that he smelled game within the house; and she, on being threatened with a thrashing, disclosed the fact that the boys were hidden in the cellar. Jack told his brother that he would influence the cannibal’s mind, so that they might be spared.

    The cannibal pulled them out of the cellar, and was about to eat them. Then he hesitated, and began to look them over. He said, “They are too thin.” He put them back into the cellar, and told his wife to feed them well and give them a good place to sleep, that they might get fat and tender quickly. The next day the woman made a bed for them. After they had been in the house for some time, the cannibal told his wife the boys were now fit to eat, and he would kill them in the morning.

    Jack knew his intention. He made the cannibal and his family sleep very soundly that night. The lads arose, and placed the cannibal’s children in the bed in which they themselves had

    {p. 220}

    been, and put logs of rotten wood in the bed of the cannibal’s children. They took the cannibal’s magic staff of gold, four stones which, as he learned afterwards, were gold nuggets, and the key of his door. When any one attempted to open the house-door except with the proper key, a bell would ring.

    In the morning, when the cannibal awoke, he immediately went to the bed in which the boys used to sleep, and killed his own children, whom he mistook for the captive boys. When about to eat them, he noticed their fingers, and thus realized that he had killed his own children. He uncovered what seemed to be children in the other bed, and found the logs of rotten wood.

    The cannibal gave chase to Jack and his brother, who by this time were far away. When the lads saw that they would be overtaken, they hid themselves in the roots of a patch of tall grass. The cannibal, who had lost track of the boys, returned in another direction. As soon as he was out of sight, the lads ran on. Then the cannibal found their tracks again. The boys had just reached a broad lake, when he hove in sight. Jack threw his staff down on the water, and they crossed it as on a bridge. When they reached the opposite shore, he lifted it up, and the cannibal could not cross. He shouted, “I will forgive you, I will not harm you, if you will only give me back my staff!” but Jack stuck the staff in the ground at the edge of the lake, and left the cannibal crying.

    Not far from here they came to a large town of whites, where there was a chief and many soldiers, also many houses, stores, and farms. The cannibal used to prey on these people, who were much afraid of him. Here Jack and his brother separated, each getting work on a different farm.

    Jack’s brother became jealous of him, and sought to accomplish his death by putting him in danger. He told his master that Jack intended to steal the large bell belonging to the cannibal. Jack’s master heard of this, and asked him if it were true, adding that his elder brother had said so. Jack said, “Very well. I will go and get the bell. You will all see it.” The cannibal kept the bell on a wheeled vehicle alongside his house. It was very large. Jack went at night, and, crossing the lake by means of the staff, he soon reached the cannibal’s house. He caused a deep sleep to fall on the cannibal, his wife, and the bell. This bell could hear a long way off, and warned

    {p. 221}

    the cannibal of danger by ringing. Jack ran off with the bell, hauling it in a wagon. Just as he had reached the opposite side of the lake, the cannibal arrived at the shore. Jack drew in the staff, and stuck it in the ground. The cannibal begged for the staff, saying, “You may keep the bell, but give me back my staff, with which I cross water.” Jack left him crying, and proceeded, to town, where he displayed the bell to all the people.

    After this, Jack’s brother circulated the story that Jack intended to steal the cannibal’s light. His master asked him about it, and he said he would do it. He took with him three small sacks of salt. When he came to the cannibal’s house, he looked down the smoke-hole. He saw the cannibal busy boiling a large kettle full of human flesh, which was now almost ready to be eaten. Jack emptied one sack full of salt into the kettle. The cannibal had a large spoon with which he was tasting the broth. When he took the next spoonful, he found the taste so agreeable that he forgot to eat any of the meat, and drank only of the soup. He said, “This must be delicious game I am boiling, to make the broth so nice.” Jack wanted to make him go to drink, so that he could steal the light. He threw in the other sack of salt. The cannibal went to the creek to drink, but, instead of leaving the light, took it with him attached to his forehead. Jack ran down to the trail and hid. When the cannibal was returning, he suddenly jumped up, and threw the salt in the cannibal’s face and on the light, so that neither of them could see. The cannibal was so much startled that he ran away, and in his hurry and blindness struck his toe on a tuft of grass and fell down heavily. The light rolled off his head. Jack seized it and ran off. This light could see a long way off, and told the cannibal what it saw. It saw farthest at night. The cannibal could not follow Jack, because it was very dark and he had no proper light. Jack carried the light to town, and displayed it to the people.

    Next Jack’s brother told that Jack was going to bring in the cannibal himself. His master asked him regarding it, and he said he would do it. He went to the blacksmith and had a large trunk made of iron, with a lid which shut with a spring. When it was finished, Jack went into it and tried it with all his strength. He found the box was too weak. Therefore he ordered the blacksmith to re-enforce it with heavy iron bands. He placed the trunk on a wagon, to which he harnessed a fine

    {p. 222}

    team, and drove to the cannibal’s house, crossing the lake on the magic staff. The cannibal came out and admired the team, wagon, and trunk. He did not recognize Jack, and thought he would kill the visitor and take his wagon, trunk, and team. The cannibal admired the trunk, which was polished and looked like steel. Jack opened the lid to show him the inside, which was decorated with carvings, pictures in colors, and looking-glasses. Jack proposed to sell the trunk to the cannibal, and asked him to go in and try it. The cannibal told Jack to go in first. Jack went in, lay down at full length, and claimed that it was very comfortable. The cannibal then went in and Jack shut the lid on him.

    The cannibal struggled to free himself, and at times nearly capsized the trunk; but Jack drove him into town, where he stopped in the square. The chief and soldiers and all the people flocked to see the cannibal who had been killing them. They lifted him off the wagon, and asked Jack to liberate him. Jack said if he liberated him, he would kill all the people, and proposed to them to light a fire, and to roast him to death in the trunk. Jack’s brother asked him to open the trunk, but he would not consent. Jack’s brother said, “There is no danger. See these hundreds of armed soldiers.” Jack said, “It matters not, for neither arrows, nor bullets, nor knives, can penetrate him. He will kill everybody.” His brother laughed. Jack said, “I will give you the key of the trunk, and you may open it in four hours from now.” The whites wanted to have some fun with their enemy. When Jack had been gone four hours, and while he was sitting on the top of a distant hill overlooking the town, his brother opened the trunk. The cannibal, who was in a violent rage, killed every one of the people, including Jack’s brother. There were none left. After this Jack travelled. Some say he turned foolish, and became Jack the Trickster.

    LXXXII. THE WHITE CAT[293]

    (CHILCOTIN: Farrand, Jesup North Pacific Expedition, ii, 26, No. II)

    Thunder was a great chief who lived in the sky, and he had three daughters, whom all the young men from the earth wished to marry’ but could not get; for whenever a suitor came to ask Thunder for one of his daughters, Thunder would kill him.

    {p. 223}

    He would tell the young man to go into the house to get food, and would open the door for him, and the young man would go inside; but the house was really a bear’s den, and the bears would kill him. Finally there came a young man to try for one of the daughters; and as he came near the house, he saw a small lake in which the three women were bathing. The man hid himself, and stole over to where the women’s clothes were lying, and sat down upon them; and the women were ashamed and would not come out. So they sat down in the water and began to parley. The oldest woman said he could have the youngest sister if he would give back the clothes; but the young man declined. Then she said he could have both her sisters; but the young man said he wanted her herself. So at last the woman said, “Well, I am a poor woman, but if you will give back our clothes, you may have me.”

    The young man agreed, and turned his back while they dressed. Then they started together for their father’s house; and on the way the women told him of how Thunder killed men, and what he had to do to escape. When they came to the house, Thunder told the young man to go into the house and get some food. He went in just like the other suitors; but there was a door on the other side of the room, and he ran quickly across, and got out before the bears could catch him. His wife was waiting for him, and together they went to her house and spent the night. Early in the morning he rose and went to Thunder’s house, and Thunder said to him, “My house is too old. If you will make me a new one, you can have my daughter.” The young man sat down and covered his head and thought hard. Pretty soon he uncovered his head, and there was a fine house all built. But Thunder refused to give him the girl. Then Thunder said to him, “My garden is in very bad condition; it is full of stones and weeds. If you will clear it out, you can have my daughter.” So the young man sat down and covered his head and thought, and in a little while he uncovered, and there was the garden all cleared. Still Thunder refused to give him his daughter.

    Every night the young man went to the woman’s house and slept with her, and she told him all the ways in which her father killed men, but all the time she feared that her husband would get caught. At last she proposed that they should run away together to his home. So they took all their clothes and goods

    {p. 224}

    and filled several houses; but the young man turned them all into a small roll and put it in his blanket, and they started for home. Next day Thunder discovered that the young man had stolen his daughter, and started in pursuit; and they heard him coming a long way off and were frightened.

    They came to a great lake, and turned themselves into ducks and swam across. And when Thunder came to the lake, he saw nothing but two ducks, and went back home, while the young man and his wife turned back to their proper shapes on the other, side and started on. Thunder came home and told his wife what had happened, and she laughed at him and told him that the ducks were the man and the woman. Then Thunder was angry, and started in pursuit again. Again the fugitives heard Thunder coming. The young man looked all about for a way of escape, and, seeing an owl, both he and the woman hid themselves under the owl’s wing. When Thunder came up, he saw no traces of them. Then, seeing the owl, he caught it and felt it all over, and picked over all the feathers; but he forgot to look under the wing, and so failed to find them, and went back home, while the young man and his wife started on again.

    Finally they came near home. When they were only a little way off, the woman said, “I will wait here while you go on and tell them we are coming.” As soon as the young man had gone, the woman made four houses, and, pulling the roll from her blanket, she filled them all with clothes and goods. And one of the houses she made ready for the young man’s mother. Not long after that, they heard Thunder hunting for them again; and when he came up, he was very angry, and wanted to kill all the people in the village. But his daughter made a great crack in the ground, and Thunder fell in up to his waist, and stuck fast. Then his daughter built a tent over his head, and used to feed him through a hole in the tent. There he staid for two years. But at last he grew tired, and told his daughter if she would let him out he would go home and not trouble them any more. So she freed him, and he went away; and after that the young man and his wife lived in peace.

    {p. 225}

    LXXXIII. CINDERELLA[294]

    (Zuñi: Cushing, Zuni Folk Tales, p. 54[*])

    Long, long ago, our ancients had neither sheep nor horses nor cattle; yet they had domestic animals of various kinds–amongst them Turkeys.

    In Mátsaki, or the Salt City, there dwelt at this time many very wealthy families, who possessed large flocks of these birds, which it was their custom to have their slaves or the poor people of the town herd in the plains round about Thunder Mountain, below which their town stood, and on the mesas beyond.

    Now, in Mátsaki at this time there stood, away out near the border of the town, a little tumbledown, single-room house, wherein there lived alone a very poor girl,–so poor that her clothes were patched and tattered and dirty, and her person, on account of long neglect and ill fare, shameful to look upon, though she herself was not ugly, but had a winning face and bright eyes; that is, if the face had been more oval and the eyes less oppressed with care. So poor was she that she herded Turkeys for a living; and little was given to her except the food she subsisted on from day to day, and perhaps now and then a piece of old, worn-out clothing.

    Like the extremely poor everywhere and at all times, she was humble, and by her longing for kindness, which she never received, she was made kind even to the creatures that depended upon her, and lavished this kindness upon the Turkeys she drove to and from the plains every day. Thus, the Turkeys, appreciating this, were very obedient. They loved their mistress so much that at her call they would unhesitatingly come, or at her behest go whithersoever and whensoever she wished.

    One day, this poor girl driving her Turkeys down into the plains, passed near Old Zuñi,–the Middle Ant Hill of the World, as our ancients have taught us to call our home,–and as she went along, she heard the herald-priest proclaiming from the house-top that the Dance of the Sacred Bird (which is a very blessed and welcome festival to our people, especially to the youths and maidens who are permitted to join in the dance) would take place in four days.

    [*. Reprinted by special arrangement with G. P. Putnam’s Sons, the publishers.]

    {p. 226}

    Now, this poor girt had never been permitted to join in or even to watch the great festivities of our people or the people in the neighboring towns, and naturally she longed very much to see this dance. But she put aside her longing, because she reflected: “It is impossible that I should watch, much less join in the Dance of the Sacred Bird, ugly and ill-clad as I am.” And thus musing to herself, and talking to her Turkeys, as was her custom, she drove them on, and at night returned them to their cages round the edges and in the plazas of the town.

    Every day after that, until the day named for the dance, this poor girl, as she drove her Turkeys out in the morning, saw the people busy in cleaning and preparing their garments, cooking delicacies, and otherwise making ready for the festival to which they had been duly invited by the other villagers, and heard them talking and laughing merrily at the prospect of the coming holiday. So, as she went about with her Turkeys through the day, she would talk to them, though she never dreamed that they understood a word of what she was saying.

    It seems that they did understand even more than she said to them, for on the fourth day, after the people of Mátsaki had all departed toward Zuñi and the girl was wandering around the plains alone with her Turkeys, one of the big Gobblers strutted up to her, and making a fan of his tail, and skirts, as it were, of his wings, blushed with pride and puffed with importance, stretched out his neck and said: “Maiden mother, we know what your thoughts are, and truly we pity you, and wish that, like the other people of Mátsaki, you might enjoy this holiday in the town below. We have said to ourselves at night, after you have placed us safely and comfortably in our cages: ‘Truly our maiden mother is as worthy to enjoy these things as any one in Mátsaki, or even Zuñi.’ Now, listen well, for I speak the speech of all the elders of my people: If you will drive us in early this afternoon, when the dance is most gay and the people are most happy, we will help you to make yourself so handsome and so prettily dressed that never a man, woman, or child amongst all those who are assembled at the dance will know you; but rather, especially the young men, will wonder whence you came, and long to lay hold of your hand in the circle that forms round the altar to dance. Maiden mother, would you like to go to see this dance, and even to join in it, and be merry with the best of your people?”

    {p. 227}

    The poor girl was at first surprised. Then it seemed all so natural that the Turkeys should talk to her as she did to them, that she sat down on a little mound, and, leaning over, looked at them and said: “My beloved Turkeys, how glad I am that we may speak together! But why should you tell me of things that you full well know 1 so long to, but cannot by any possible means, do?”

    “Trust in us,” said the old Gobbler, “for I speak the speech of my people, and when we begin to call and call and gobble and gobble, and turn toward our home in Mátsaki, do you follow us, and we will show you what we can do for you. Only let me tell you one thing: No one knows how much happiness and good fortune may come to you if you but enjoy temperately the pleasures we enable you to participate in. But if, in the excess of your enjoyment, you should forget us, who are your friends, yet so much depend upon you, then we will think: ‘Behold, this our maiden mother, though so humble and poor, deserves, forsooth, her hard life, because, were she more prosperous, she would be unto others as others now are unto her.’”

    “Never fear, O my Turkeys,–cried the maiden,–only half trusting that they could do so much for her, yet longing to try,–“never fear. In everything you direct me to do I will be obedient as you always have been to me.”

    The sun had scarce begun to decline, when the Turkeys of their own accord turned homeward, and the maiden followed them, light of heart. They knew their places well, and immediately ran to them. When all had entered, even their barelegged children, the old Gobbler called to the maiden, saying: “Enter our house.” She therefore went in. “Now, maiden, sit down,” said he, “and give to me and my companions, one by one, your articles of clothing. We will see if we cannot renew them.”

    The maiden obediently drew off the ragged old mantle that covered her shoulders and cast it on the ground before the speaker. He seized it in his beak, and spread it out, and picked and picked at it; then he trod upon it, and lowering his wings, began to strut back and forth over it. Then taking it up in his beak, and continuing to strut, he puffed and puffed, and laid it down at the feet of the maiden, a beautiful white embroidered cotton mantle. Then another Gobbler came forth, and she gave him another article of dress, and then another and another,

    {p. 228}

    until each garment the maiden had worn was new and as beautiful as any possessed by her mistresses in Mátsaki.

    Before the maiden donned all these garments, the Turkeys circled about her, singing and singing, and clucking and clucking, and brushing her with their wings, until her person was as clean and her skin as smooth and bright as that of the fairest maiden of the wealthiest home in Mátsaki. Her hair was soft and wavy, instead of being an ugly, sun-burnt shock; her cheeks were full and dimpled, and her eyes dancing with smiles,–for she now saw how true had been the words of the Turkeys.

    Finally, one old Turkey came, forward and said: “Only the rich ornaments worn by those who have many possessions are lacking to thee, O maiden mother. Wait a moment. We have keen eyes, and have gathered many valuable things,–as such things, being small, though precious, are apt to be lost from time to time by men and maidens.”

    Spreading his wings, he trod round and round upon the ground, throwing his head back, and laying his wattled beard on his neck; and, presently beginning to cough, he produced in his beak a beautiful necklace; another Turkey brought forth earrings, and so on, until all the proper ornaments appeared, befitting a well-clad maiden of the olden days, and were laid at the feet of the poor Turkey girl.

    With these beautiful things she decorated herself, and, thanking the Turkeys over and over, she started to go, and they called out: “O maiden mother, leave open the wicket, for who knows whether you will remember your Turkeys or not when your fortunes are changed, and if you will not grow ashamed that you have been the maiden mother of Turkeys? But we love you, and would bring you to good fortune. Therefore, remember our words of advice, and do not tarry too long.”

    “I will surely remember, O my Turkeys!” answered the maiden.

    Hastily she sped away down the river path toward Zuñi. When she arrived there, she went in at the western side of the town and through one of the long covered ways that lead into the dance court. When she came just inside of the court, behold, every one began to look at her, and many murmurs ran through the crowd,–murmurs of astonishment at her beauty and the richness of her dress,–and the people were all asking one another, “Whence comes this beautiful maiden?”

    {p. 229}

    Not long did she stand there neglected. The chiefs of the dance, all gorgeous in their holiday attire, hastily came to her, and, with apologies for the incompleteness of their arrangements,–though these arrangements were as complete as they possibly could be,–invited her to join the youths and maidens dancing round the musicians and the altar in the center of the plaza.

    With a blush and a smile and a toss of her hair over her eyes, the maiden stepped into the circle, and the finest youths among the dancers vied with one another for her hand. Her heart became light and her feet merry, and the music sped her breath to rapid coming and going, and the warmth swept over her face, and she danced and danced until the sun sank low in the west.

    But, alas! in the excess of her enjoyment, she thought not of her Turkeys, or, if she thought of them, she said to herself, “How is this, that I should go away from the most precious consideration to my flock of gobbling Turkeys? I will stay a while longer, and just before the sun sets I will run back to them, that these people may not see who I am, and that I may have the joy of hearing them talk day after day and wonder who the girl was who joined in their dance.”

    So the time sped on, and another dance was called, and another, and never a moment did the people let her rest; but they would have her in every dance as they moved around the musicians and the altar in the center of the plaza.

    At last the sun set, and the dance was well-nigh over, when suddenly breaking away, the girl ran out, and, being swift of foot,–more so than most of the people of her village,–she sped up the river path before any one could follow the course she had taken.

    Meantime, as it grew late, the Turkeys began to wonder and wonder that their maiden mother did not return to them. At last a gray old Gobbler mournfully exclaimed, “It is as we might have expected. She has forgotten us; therefore is she not worthy of better things than those she has been accustomed to. Let us go forth to the mountains and endure no more of this irksome captivity, inasmuch as we may no longer think our maiden mother as good and true as once we thought her.”

    So, calling and calling to one another in loud voices, they trooped out of their cage and ran up toward the Cañon of the Cottonwoods, and then round behind Thunder Mountain, through the Gateway of Zuñi, and so on up the valley.

    {p. 230}

    All breathless, the maiden arrived at the open wicket and looked in. Behold, not a Turkey was there! Trailing them, she ran and she ran up the valley to overtake them; but they were far ahead, and it was only after a long time that she came within the sound of their voices, and then, redoubling her speed, well-nigh overtook them, when she heard them singing this song:

    K’yaanaa, to! to!
    K’yaanaa, to! to!
    Ye ye!
    K’yaanaa, to! to!
    K’yaanaa, to! to!
    Yee huli huli!    Hon awen Tsita
    Itiwanakwïn
    Otakyaan aaa kyaa;
    Lesna Akyaaa
    Shoya-k’oskwi
    Teyäthltokwïn
    Hon aawani!

    Ye yee huli huli,
    Tot-tot, tot-tot, tot-tot,
    Huli huli![*]

    Up the river, to! to!
    Up the river, to! to!
    Sing ye ye!
    Up the river, to! to!
    Up the river, to! to!
    Sing ye huli huli!

    Oh, our maiden mother
    To the middle place
    To dance went away;
    Therefore as she lingers,
    To the Cañon Mesa
    And the plains above it
    We all run away!

    Sing ye ye huli huli,
    Tot-tot, tot-tot, tot-tot,
    Huli huli!
    Tot-tot, tot-tot, tot-tot,
    Huli huli!

    [*. This, like all the folk-songs, is difficult of translation; and that which is given is only approximate. [Cushing’s note.]]

    {p. 231}

    Hearing this, the maiden called to her Turkeys; called and called in vain. They only quickened their steps, spreading their wings to help them along, singing the song over and over until, indeed, they came to the base of the Cañon Mesa, at the borders of the Zuñi Mountains. Then singing once more their song in full chorus, they spread wide their wings, and thlakwa-a-a, thlakwa-a-a, they fluttered away over the plains above.

    The poor Turkey girl threw her hands up and looked down at her dress. With dust and sweat, behold! it was changed to what it had been, and she was the same poor Turkey girl that she was before. Weary, grieving, and despairing, she returned to Mátsaki.

    Thus it was in the days of the ancients. Therefore, where you see the rocks leading up to the top of Cañon Mesa, there are the tracks of turkeys and other figures to be seen. The latter are the song that the Turkeys sang, graven in the rocks; and all over the plains along the borders of Zuñi Mountains since that day turkeys have been more abundant than in any other place.

    After all, the gods dispose of men according as men are fitted; and if the poor be poor in heart and spirit as well as in appearance, how will they be aught but poor to the end of their days?

    Thus shortens my story.

    LXXXIV. THE TRUE BRIDE[295]

    (THOMPSON: Teit, Journal of American Folk-Lore, xxix, 301, No. 1)

    There was a white man who had a wife and daughter. The wife died, and he married another woman, who also bore him a daughter. The step-mother was always angry with her stepdaughter, and accused her of being lazy. One day in the wintertime, when there was much snow on the ground, she told her to go and pick berries. The girl knew that no berries could be found at that season; but she was so hurt by the nagging of her step-mother, that she said she would go. She put some food in her basket and wandered off, saying to herself, “I will continue wandering around until I die.”

    After a time she saw the smoke of a lodge, which she approached and entered. Four young men lived there, who were

    {p. 232}

    her relatives, but she did not know it. They gave her food to eat, and asked her why she travelled in the snow. She answered that she had a bad step-mother, who always scolded her, and had sent her out to pick berries in the snow. They gave her a snow-shovel, or scraper of some kind, and told her to go up on the roof of the house and dig away the snow. When she had removed the snow from the roof of the house, she saw that it was covered with earth, in which grew many strawberries of large size. The men passed up her basket, and she soon filled it with the finest strawberries.

    When she had come down and was about to leave, the men said, “What shall we do for our sister?” She answered, “If by any means you can help me, I shall be glad. I am very poor, and have only rags to wear.” Now, the youngest brother told her to spit; and when she spat, the spittle became a nugget of gold. The next brother made shoes for her of very fine material, which fitted her perfectly, and would never wear out. The third brother made a dress for her in the same way. The eldest brother said, “I will make a robe for her which will always look well and new, and will never wear out.” As the brothers in succession made their awards, each article in turn appeared on her person, while her old clothes disappeared. She returned home with the basketful of strawberries, and delivered them to her step-mother, who was much surprised. She noticed that the clothes of the girl were all changed and of very fine material, and that she had the power of spitting gold, which she would gather up and put in a sack. This made her angry.

    She said to her own daughter, “You see what your elder sister has brought us. She managed to find some berries. Go and get some too.” She told her secretly to follow the tracks of her sister. She would then be sure of reaching the same place, and learn how she had obtained the strawberries, the fine clothes, and the power of spitting gold. The girl took her basket and departed. When she arrived at the house of the four brothers, they gave her food to eat, and asked her why she was travelling at that time of year. She answered, “My mother ordered me to go and gather strawberries, although it is winter-time and no berries are to be found. However, my sister found some, and my mother said I could get some at the same place.”

    The men directed her as they had her sister; and after removing the snow from the roof, she found strawberries growing

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    profusely underneath. When she had filled her basket and was about to return, the brothers said, “What shall we do for our sister?” The youngest man asked her to spit, but she felt insulted at the request. She was vain and haughty. She thought they were fooling her. They intended to help her, but became disgusted on account of her vanity, and decided to give her nothing good. At last she spat, and the spittle turned into a toe-nail and smelled like toe-nails. The other brothers refused to help her in any way. She returned with the strawberries, and gave them to her mother. The latter noticed that she had no new clothes, and felt disappointed. She asked her to spit, but instead of gold she spat a bad-smelling toe-nail. She told her not to spit again.

    One day the chief’s son was passing, and saw the elder girl busy washing clothes. He liked her looks and her dress. His father, whom he told of his admiration for the girl, encouraged him to visit her and make her acquaintance. He said, “You may change your mind when you see her again.” The young man visited the girl and held some conversation with her, during which she coughed and spat on the ground several times. He returned and told his father that the girl he fancied could spit gold nuggets. His father would not believe it, and went to see for himself. During his conversation with her, she spat repeatedly, and picked up the gold nuggets and put them in a sack she carried. He asked her to spit again. He picked up the spittle and satisfied himself that it was really gold. Then he advised his son to marry her, saying, ” She is a valuable woman, she is worth many.”

    Now, it was reported that the chief’s son was to marry the girl who could spit gold. All the white people came to the great wedding. At the end of the wedding feast the bride spat out much gold, so the wedding guests carried away some to their homes. Thus the bride provided them all with presents, and became renowned, and well liked by all.

    In due time She-who-spat-Gold became pregnant. When she was about to be delivered, her husband was called away to an important meeting in a distant place, from which he could not return for a month. The chieftainess asked her husband to request his mother to attend her when her time came, as she had no faith in her step-mother, who might use the opportunity to do her harm. Her husband, however, assuaged her misgivings,

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    and insisted that her step-mother, who was an expert midwife, and her half-sister, should assist her.

    When she was about to give birth, her step-mother made a hole in the floor, placed the young woman over it, and, when the child was born, she cut the navel-string and let the infant fall through the hole. Then she put a cat in its place; and when the mother sat up and asked for her child the step-mother put the cat in her arms. The woman said, “It is strange that I should give birth to a cat!” The step-mother said, “Odd people have odd children.” The young woman reared the cat as if it were her own child.

    Her husband was disappointed when he returned but said nothing. Again the woman became pregnant, and again her husband was called away about the time of her delivery. She was again attended by her step-mother, who dropped the child through a hole in the floor. This time she gave the woman a snake, telling her that she had given birth to it. She added, “How strange are the children to which you give birth!” On the return of the husband, the step-mother told him that he ought to kill his wife, because she was giving birth to cats and snakes. She told him that he ought to marry her own daughter, who was a good woman, and would give birth to proper children. The chief and all the people held a meeting, and decided that his wife should be killed. They bound her with iron, took her in a canoe to the middle of the lake, and cast her overboard.

    Now, the four brothers knew what was happening, and were there under the water to intercept her, and prevent her from drowning. They untied her, and after telling her that her real children were alive, and that things would come well in the end, they transformed her into a goose, and she swam about on the lake. The chief’s son did not like his new wife, because she was disgusting and smelled nasty.

    Now, She-who-spat-Gold had a favorite dog called “Spióola,” which she had not seen since the time of the birth of her first child. He lived or slept underneath the house; and when the step-mother dropped the baby through the hole, he had taken charge of it. He licked off the blood, got some white cloth to make a bed for it and to cover it. He had gone to town and got milk to feed it. Later he gathered other kinds of food and fed it, thus rearing the boy successfully. He had done the same

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    with the younger boy. When the boys were large enough to run about, they came out of their house, and often played near the lake, watching the goose, which frequently approached them, crying. Spióola had to go on trips to gather food, and always warned them not to go too far away during his absence, or let any one see them.

    One day, however, the old step-mother noticed them, and tried to capture them; but they disappeared in a small hole under the house, and blocked it with a stone from the inside. She made up her mind to poison them. She scattered some fine food, which the children ate and then died. When Spióola came home, he missed the boys. After a while he took their scent, found them, and carried their bodies into his house.

    As he could not resuscitate them, he started off to the Sun to seek help. He ran continually day and night, for Sun lived a long way off. On the way he passed an old horse, who asked him where he was going. He answered, “To the Sun,” but did not stop or look around. The horse shouted, “Ask the Sun why I am growing old!”

    At another place he passed an apple-tree, which in like manner addressed him, and called on him to ask Sun what made it dry up and its wood turn dead.

    Again he passed a spring of water, which also called on him to ask the Sun why it was drying up. After running many days and nights, he came to the edge of the earth. There he saw a stretch of water, and on the other side the house of the Sun. He jumped into the water and swam across. He was almost exhausted before he reached the opposite shore, and his body was reduced to almost nothing but bones, owing to his arduous journey.

    When he arrived at the Sun’s house, an old woman, the mother of the Sun, met him, and asked him why he had come there. She said, “No one comes to see us unless he is in great trouble and requires help and wisdom.” Spióola told her that his two foster-children were dead, and he had come to ask help, so that they might be restored. He told her all that had happened. She fed him, and he immediately began to gain strength on the good food used by the Sun people.

    The old woman advised him what to do. He must watch the Sun when he spat. He would spit twice,–the first time for the elder boy, and the second time for the younger one. Spióola

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    must carefully gather up the spittle, and keep the one apart from the other. The questions he wished to ask in behalf of the people he had passed on the road, she would ask the Sun herself, and Spióola would hear the answers.

    The Sun spoke of the dead children, and spat twice on the ground. Spióola gathered up the spittle carefully, and wrapped each separately in thin bark. Sun said the children would become quite well if treated within four days; but after that it would be too late, for their bodies would begin to decompose.

    Now, the old woman asked Sun the questions. She said, “A horse wants to know why he is growing old.” Sun answered, “Because he is lazy. He feeds too much in one place. He is too lazy to search for good nutritious grass, and he is too lazy to go to water regularly. He will stand for days in one place rather than go any distance to get water.” She said, “The apple-tree wants to know why it is drying up.” Sun answered, “Because it is too lazy, and because it has a nail in its trunk. If it removes the nail, and loosens the ground around its roots and spreads them out to gather moisture, and prunes off the dead and useless wood, then it will retain its youth; but it is too lazy to do this.” She said, “The little spring wants to know why it is drying up.” Sun answered, “Because it is too lazy. If it removes all the dead twigs and leaves which choke it up, if it makes a clean channel for itself to run in, and drains the neighboring moist places into itself, it will always run and be healthy.”

    Spióola was in despair when he learned that he had to be back in four days to save the lives of the two children. It had taken him more than double that time to reach the abode of the Sun. The old woman consoled him, and told him he could reach home in time by taking another route. She said, “You will start early to-morrow morning, and follow the Sun on his journey. You must travel as fast as you can. The way he takes is a very straight and short course, and you may reach home in one day.”

    Spióola started the following morning, and, following the Sun’s tracks, he arrived at home about nightfall. As he passed the small spring, the apple-tree, and the old horse, he informed them without stopping what the Sun had said.

    Now, Spióola rubbed the spittle on the mouths of the children, and at once they returned to life. It was the same as if their

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    breath had come back. When they became alive, each boy showed a luminous spot on the forehead; on the forehead of one shone a sun, and on that of the other a bright moon. Both were beautiful to behold.

    Spióola told their mother the Goose that he was now going on another journey to see the wise Bird, and she must warn her children of approaching danger. He told the boys, “When you hear the Goose on the lake calling loudly, you must go home at once and hide, for the people may see you and kill you again.” Spióola ran with all swiftness to the house of the Bird who talked all languages, knew the future, and never told a lie. He dwelt on the top of a pinnacle of clear ice in a snowy region. Spióola rushed at the cliff, and just managed to climb to the top of the ice before his claws had worn off. He told the Bird what he had come for, and asked his help, for every one believed what he said. The Bird answered, “I know your need is great, and I pity you.” Spióola put the Bird under his robe, and slid down the ice. He brought him to the children, and the Bird seemed to be very glad to see them.

    The day after the Bird had arrived, the father of the boys heard talking underneath the house, and resolved to investigate its cause. Some of the voices were like those of children. He found the entrance to their abode, but was unable to throw down the stone which blocked it. Spióola removed the stone, and asked him to come in. He said, “The passage is too small. I cannot pass through.” Spióola replied, “If you try, you will manage it.” He squeezed through, and was surprised to find himself in a large room, well kept and clean, and full of many kinds of food. When he saw the Bird there, he knew something important was going to happen, for he never came excepting when required to settle a serious difficulty which the chief himself and people could not decide properly. When Spióola told all that had happened, the chief’s son became exceedingly sorry that he had killed his first wife, and had believed her step-mother. He told his father what he had learned, and a meeting was called for a certain day to inquire into the truth of the matter. Meanwhile the chief gave orders that the toenail woman, or She-who-spits-Toe-Nails, should be kept a prisoner in her house with her mother. The doors and windows of the house were all battened and nailed up. Now, Spióola went to the lake, and called the Goose, whom he shook until

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    her goose-skin fell off. She-who-spits-Gold was restored to her natural form. She and her sons, the wise Bird, and Spióola, all attended the meeting when the people were gathered. The Bird told the true story in all its details, and every one believed him. He praised Spióola for his courage in running to the house of the Sun for the breath of the children. The chief ordered the two women to be taken out and hanged publicly. This the people did. The chief’s son took back his wife, and they lived thenceforth in a great house, which was richly ornamented with gold by his wife. He became chief after his father, and his son became chief after him.

    LXXXV. THE MAGIC APPLES[296]

    (PENOBSCOT: Speck, Journal of American Folk-Lore, xxviii, 56, No. 4)

    There was a soldier in the army whose name was Jack. One day he deserted, ran down the road, and left his horse and uniform. The general sent a captain and a corporal after him to capture him; but when they overtook him, Jack said, “Sit down here, and we will talk it over.” Then he asked them if they were satisfied with their job, getting only a shilling a week, and he coaxed them to start in the world with him to seek their fortunes.

    At last they agreed, and all three started out on the road in search of adventure. Soon they struck into a big woods, and at night saw lights shining in the windows of a wonderful palace. When they entered, they found it completely furnished, but without occupants. A fine meal was spread on the table, and three beds were found made up. The only living things they saw were three cats. After eating and smoking, three beautiful maidens appeared and told the men that they would like them to stay and live with them. That night they all slept together; and the next morning found everything as before, but the beautiful women had turned back into cats. For three nights they staid in this way; and the last night the captain’s girl told him that if he would live with her, she would make him a present of a tablecloth which would always supply itself with whatever food he wished. The corporal’s girl told him the same, and offered a wallet which should always be full of gold. Jack’s girl made him an offer of a cap which would transport him wherever he wished. The men accepted the offer and received

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    their presents. The next day, when the women had turned back into cats, the three men proposed to travel around and see the world; so they all put their heads together, and Jack pulled the cap over them and wished them to be in London.

    They found themselves in London at once. Soon Jack became infatuated with a beautiful woman whom he wished to marry. She kept refusing him, however, and putting him off till the next day. He offered her a wonderful present. Then he went to the captain and borrowed his tablecloth. He gave her that, but still she put him off. Then he borrowed the corporal’s wallet and gave her that, yet she put him off. At last he begged her to give him a kiss. She laughed and agreed. Then he slipped the cap over their heads and wished to be in the wild woods of America. Immediately they found themselves in the heart of the wild woods, with not a soul near them for miles.

    She cried very hard, but soon begged Jack to go to sleep, and smoothed his forehead for him. Then, when he fell asleep, she took his cap and wished herself back in London again.

    When Jack woke up, he found himself alone in the wilderness, and he began wandering, and soon came to a great apple-tree with apples as big as pumpkins. He tasted one, and immediately a growing tree sprouted from his head, and he could not move. Near by, however, was another small apple-tree whose fruit he could just reach. He ate one of these small apples, and immediately the tree came off his head. So he gathered some of the big apples and the little ones, and wandered on.

    Soon he came out upon a great headland overlooking the ocean, and there he saw a ship sailing by. He signalled to it, and at last the sailors came ashore to get him. He told them he was a great doctor who had been lost in the woods, and wanted to get back to the old country. Then they took him on board and started back to England. Halfway across the ocean the captain got terribly sick, and the sailors called upon Jack to try to help him. He went down and gave the captain a piece of one of the big apples to eat; and at once a growing tree sprang from his head, its branches reaching way up among the masts. When the sailors saw this, they were going to throw him overboard, but he told them to wait until he tried his other medicine. Then he gave the captain a piece of the small apple, and the tree came off his head. By this they knew Jack was a great doctor.

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    When they landed in England, Jack saw his two friends, the captain and the corporal, sawing wood at an inn to earn their living. He went to a town and built a shop, where he put his great apples up for sale, and many people came to see the wonderful fruit. In the meantime Jack’s lover had built a great palace with the money from her wallet; and she heard of the wonderful doctor and his apples; so she went to see them. When she saw Jack, she did not know him because his beard had grown, and thought the apples were very wonderful. She bought one at the price of fifty dollars. When she took it home, Jack left his shop, and waited to see what would happen. Soon the word went around that the wealthiest woman in the kingdom had a tree growing from her head, which none of the doctors could take off. So Jack sent word to the woman that he was a great doctor and would guarantee to cure her.

    So she sent for him, and he came. First, he told her that she had some great mystery in her life, that she had wronged somebody. He told her that before he could cure her, she would have to confess to him. Then she admitted that she had wronged a man, and had taken his things and left him. Then he told her that she would have to give up these things before he could cure her. So she gave him a little key, and told him to go in the cellar to a certain brick, behind which he would find the tablecloth, the wallet, and the cap.

    When he got these things, he left the palace, and soon she died for her wrongs. He went back to his friends who were sawing wood, and gave them their things. Now, they all started back to the palace where the three cats were. When they arrived, they found the palace all neglected, and the three cats looked very old. That night they turned back into three old women, who complained bitterly of being neglected.

    After they had eaten, however, the old women resumed their youth and beauty, and that night the youngest told Jack how they were bewitched by a great bull who lived near by. She told him that if the bull could be killed and his heart cut out, the spell would be removed, but that others had tried in vain. So the next morning Jack went down to his enclosure of stone and looked over. He saw a monster bull coursing around the inside. In the middle of the yard was a well, and a big rock standing at one side. When the bull was at the far end of the yard, Jack jumped the wall and ran for the well, followed by

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    the bull. He had no sooner jumped into the well than the bull smashed against the rock and fell over dead. Then Jack climbed out and cut out his heart, which he took back with him. That night the three girls ate a piece of the heart, and the spell was removed. After that they all lived together in the palace.

    LXXXVI. MAKING THE PRINCESS LAUGH 297

    (MICMAC: Rand, Legends of the Micmacs, p. 34, No. 6)

    There was once a king who owned a large farm in the neighborhood of the town where he resided; the farm was cultivated by a man who paid rent for it to the king. This man had but one child, a son, who was considered only about half-witted; he was very stupid, and was continually doing silly things.

    After a while his father died; but as he had left a large store of money, the rent was easily met for a year or two. Finally a pay-day approached when there was no cash. The mother consulted with her son as to what was to be done. “The king will call in a day or two for his money, and we have none for him. What can we do?” He replies, “I don’t know.” She concludes to select one of the finest cows, and send the boy off to market to sell it. He agrees to the proposal and starts with the cow to market.

    As he drives his animal along, he passes a house standing near the road; there is a man on the steps who has come out to hail him. He inquires, “Where are you going with that cow?” “I am driving her to market,” Jack answers. “Come in and rest yourself,” says the man, pleasantly. Jack accepts the invitation, goes in, and sits down. “I want you to make me a present of that cow,” says the man. “Can’t do it,” replies Jack; “but I will be glad to sell her to you, for we are in need of the money.” The man replies that he will not buy the cow, but that he wants Jack to make him a present of her. This the boy refuses to do. The man asks if he will have something to eat. He answers in the affirmative, and on a tiny dish is set before him a very small piece of food. The boy looks at the food, and ventures to taste it. He finds it very palatable, and eats away, but does not diminish the amount. After a while the distension of his stomach indicates that he has eaten sufficiently; but his appetite is as keen as ever, and the morsel that lies on the tiny plate is not in the least diminished.[210] He endeavors to stop eating,

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    but finds that he cannot do so. He has to keep on eating, whether he will or not. So he calls out to the man, “Take away your food.” The man coolly answers, “Give me your cow, and I will.” The boy answers indignantly, “I’ll do no such thing; take your dish away.” “Then eat on,” quietly answers the man; and eat on he does, until he begins to think that his whole abdominal region will burst if he continues much longer. He gives over the contest, cries for quarter, and yields up the cow. In return he receives the little dish with the food undiminished in quantity or quality, remaining in it. He then returns home with the magical food in his pocket.

    Arriving at his home, he is questioned as to the success of his mission. He relates his adventures and says, “I have been robbed of the cow.” His mother calls him a thousand fools, upbraids him outrageously, and seizes the fire-shovel in order to knock him down. He dodges her, however, and taking a particle of the magical food on the tip of his finger, adroitly touches her mouth with it as he jumps by her. She stops instantly, charmed with the exquisite taste, and inquires, “What is this that tastes so delicious?” Thereupon he hands the dish over to her; and she falls to eating greedily, while he quietly looks on. But soon sensations and difficulties similar to those which he had himself experienced lead her to call out to him to remove the plate. “Will you beat me then?” he coolly asks. “I will,” exclaims the mother, now more than ever enraged, finding herself thus caught in a trap. “Then you may eat away,” says the boy. The indignant old lady eats on, until she can really stand the strain no longer, when she yields, and promises to lay aside the “rod of correction”; then he releases her by removing the tiny platter and its contents.

    The next morning the old lady sends Jack off to market with another cow. Passing the same house, he is again accosted by the man, who is waiting on the door-step to meet him; in the same manner as on the former occasion, the man makes the modest request that Jack will give him the cow. Jack, however, has learned some wisdom by his late adventure, and has no idea of repeating the experiment. “Be off with you, you evil spirit,” he exclaims. “You robbed me yesterday; you’re not going to do it again today”; and he hurries on. The man takes off his belt, and throws it down in the middle of the road. Instantly the belt leaps up around both Jack and his cow, binds

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    the animal’s legs fast to her body, and lashes the boy to her side. There they lie, unable to stir. “Untie me!” shouts the struggling boy. “Give me your cow and I will,” the man answers. “I won’t do it,” says Jack. “Then lie there!” is the answer. But the belt, like a huge boa-constrictor, begins to contract, and to press upon Jack and his cow, so that they can scarcely draw their breath. At length the poor fellow gives up the cow, is unfastened, receives the magic belt in return, and goes home. He informs his mother that the same man has again robbed him. The old woman is now more angry than ever. She calls him hard names, threatens to beat and even to kill him, and searches for a suitable weapon; then Jack unclasps his belt, casts it upon the floor, and instantly the poor woman is bound hand and foot, and calls lustily to be released. Jack looks on and says, “Will you beat me, then?” “Yes, I will,” she screams; “untie me, you dog!” Jack pulls the magic cord a little tighter round her, and the violence of her wrath abates; she begins to gasp, and promises if he will let her go she will not beat him. Thereupon he unties her, and she keeps her word.

    The difficulty still remains; the rent is not yet paid, and the mother determines to make one more attempt to sell a cow. Away goes the boy again towards the town, driving the third animal, when the same man again encounters him with the same proposal. “Give me your cow.” “Give you my cow, indeed!” exclaims the boy in wrath. “I’ll give a stone and hurl it at your head.” He is about to suit the action to the word, when the man pulls out a tiny flute and begins to play on it. Jack’s muscles instantly contract in different directions; the stone drops from his hand, and, literally charmed with the music, he begins to dance. The cow joins in the jig; and both dance away with all their might, unable to stop. “Hold! hold!” he exclaims at length; “stop your music! Let me get my breath!” “Give me your cow, and I will,” answers the man. “I won’t do it,” Jack replies. “Then dance away!” is the answer; and the poor fellow dances until he is ready to drop from very weariness. He then yields, gives up the cow, receives the magic flute, and returns to his mother to report his ill success for the third time. This time the old woman’s rage knows no bounds. She will kill him outright. But while she is in the act of springing upon him with some deadly weapon,

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    he commences operations on his magical flute. The old lady is enchanted with the music, drops her weapon, and begins to dance, but retains her wrath, and long persists in her determination to deal summary vengeance upon the boy. Again and again she orders him to cease playing; but in answer to his interrogatory, “Will you beat me then?” she answers, “Indeed I will.” Soon she becomes so weary that she can scarcely keep on her feet, but sways to and fro, almost sinking. Finally she falls and strikes her head with great force. She yields, and promises to let him alone, and he withdraws the enchantment of his music.

    There was another effect produced by the magic flute when the man who met Jack commenced playing; no sooner had the boy and cow begun to dance, than they were joined by a great swarm of hornets. These hornets hovered over them, and danced in concert in the air; they followed the flute; whenever it played they came, but they were invisible to all eyes accept those of the musician, and his commands and wishes they implicitly obeyed.

    The difficulty of paying the rent remains. The mother is still in trouble about it; but the boy quiets her fears, and undertakes to manage the affair. ” To-day,” she says, “the king will be here. What can we do?” He says to her, “I’ll pay him; give yourself no uneasiness.” He then takes a lot of earthen dishes and smashes them up fine, packs the pieces into a bag, and fills it so full that he can scarcely tie it up, then seals the strings with gum.

    Presently a carriage containing the king himself and two servants drives up to the door. They have come to collect the rent. They enter the house, and the terrified old woman runs and hides. The boy, however, meets them at the door, and politely conducts them to a seat. They sit down and wait, and he immediately fetches them what seems to be a well-filled money-bag, and sets it down on the table, making it rattle and chink like a bag of money, as he sets it down.

    He then produces his little magic platter and food, and gravely informs the king that his father, before he died, had given him instructions to set that before his Majesty as a portion of exquisitely delicious food. The king takes the bait and falls into the trap; he first tastes a morsel, then falls to eating, and the two servants join him. Meanwhile the boy seems to be

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    very busy getting ready to count out the cash, bustling round, going into another room where he remains a good while, then coming out and lifting up the bag, and, as if having forgotten something, going back into some other apartment of the house.

    Meanwhile the king and his servants become gorged with the food; but they can neither refrain from eating, nor push away from the enchanted platter. They call to the boy to come and remove his dish; but he is altogether too busy to hear or to notice them. Meanwhile their troubles increase. Their stomachs become distended beyond endurance, and they are glad to purchase a respite by giving up rent, house, stock, farm, and all. On these conditions the dish and food are removed, and the king and his retinue return to the palace, leaving the good people in quiet possession of everything.

    After they have retired, the old woman, who has been watching the manœuvres from her hiding-place, comes out, and this time praises her boy for his adroitness. He makes over all the property to her, and starts off to seek his fortune and a wife, taking with him the enchanted dish, belt, and flute.

    So he travels on, and finally arrives at a town where a king resides who has one beautiful daughter. She has many suitors, for the king has promised her hand to the first one who will make her laugh three times in succession. Now, it happens that our hero is very ill-shaped, ugly-looking, and awkward, and can’ by a little affectation, make himself appear much more so than he really is. He strolls about the city, hears the current gossip, and learns about the domestic arrangements of the palace. So one day he strolls into the king’s palace among the other suitors and visitors, and looks round at everything, and soon attracts the attention of the servants, who inquire what his business is there. At first he makes no reply. But he knows that, according to rule, unless he answers the third challenge, he will be summarily ejected. So he answers the second time. “Is it true, as I have heard, that the princess will marry the first man who can make her laugh three times in succession?” He is told that it is true, and he says he wishes to make the trial. So he is allowed to remain in the palace.

    Being admitted into the apartment where the young lady is in waiting, surrounded by her suitors, who are to be umpires in the trial, he first brings out his magical dish with the enchanted food, and requests her to examine and taste it. She

    {p. 246}

    does this cautiously, following the bent of curiosity, and finds the taste so agreeable that she continues to eat, and offers it to the others, who also eat. To their astonishment the quantity of food does not diminish in the platter, nor does the taste become any less exquisite, although their distended stomachs protest against any further infliction. Finally the protestations of the gastric region overcome the clamors of the palate, and they attempt to stop eating and to push away the plate. But they can do neither the one nor the other, and so call upon the youth to take away his food. He will do so, but upon one condition: the princess must laugh. She hesitates; she had thought of laughing only from pleasure, not from pain. She refuses to comply, but he is inexorable; she may do what she pleases,–laugh, or continue to eat. Finally she can hold out no longer, and she laughs, saying to herself, “He’ll not make me laugh a second time.” As soon as he releases them from the enchantment of the food, they fly furiously at him to expel him from the palace. But they “reckon without their host.” Quick as lightning he unclasps the magic belt, tosses it on the floor, and instantly they are all bound together in a bundle wound round from head to foot, and lie in a helpless heap before him. “Untie us,” shouts the tortured and terrified princess. “Laugh, then,” he coolly answer But no, she will not laugh. But he knows how to bring her to terms. He has but to will it, and the obedient belt will tighten its embrace. When she and her guardians can endure the pressure no longer, she gives forth a forced and feeble laugh. Then they are all released. No sooner done, than the men draw their weapons and rush furiously at him. Before they reach the spot where he stands, however, he has the magic flute to his lips; their steps are arrested, and princess, suitors, umpires, guards, and all are wheeling in the mazy dance. They are charmed, not figuratively but literally, with the music of the tiny magic flute.

    At length they grow tired of the exercise, and vainly endeavor to stop; but they cannot do it. “Stop your playing!” they shout. “I will,” he answers, “when the princess laughs.” But she determines that she will not laugh this time, come what may. But the stakes are for a princess and a kingdom, and he will not yield. She dances till she can no longer stand. She falls upon the floor, striking it heavily with her head. She then yields to her fate, performs her part nobly, and gives forth a

    {p. 247}

    hearty laugh. The music then ceases, the umpires are left to decide the case, and the young man walks away and leaves them.

    The news of the affair reaches the ears of the king, and he commands that the young man shall be introduced into his presence. This is done; and the king is disgusted with the looks and manners of the young man, and declares the contract null and void. But the matter must be hushed up, and not allowed to get abroad. The “victor” is to be privately despatched, and another more suitable match substituted in his place. By the king’s direction the stranger is seized, conveyed to the menagerie, and thrown in with the beasts. This is a large apartment surrounded by high walls. The ferocious animals rush upon him; but the magic belt is tossed down, and they are all tied up in a heap, their legs being bound fast to their bodies, while he sits quietly down awaiting the issue of events in one corner of the yard.

    Meanwhile word is circulated that one of the suitors at the royal palace has won the princess’s hand, and the wedding is to be celebrated that very evening. “All goes merrily as a marriage-bell,” until the hour arrives for the bridegroom to be introduced into the bridal chamber. There the whole affair is quashed. Hosts of invisible foes are there who have entered at the key-hole, and are waiting to vindicate the innocent, defend his rights, and punish the intruder. The victorious Jack has taken his flute and called the troops of hornets to his aid; he bids them enter the key-hole and wait until his rival has unrobed, and then ply him with their tiny weapons about his lower extremities. This they do; and the poor fellow, unable to see the hornets, but fully able to feel their stinging, begins to jump and scream like a madman. The terrified princess rushes out of the room, and screams for help. The domestics run to her assistance, and she declares that the bridegroom is a maniac. They, hearing his screams and witnessing his contortions of countenance, and unable to learn the cause, come to the same conclusion, and hurry away from the palace. Another bridegroom is substituted, who shares the same fate. The king at length concludes that he is outgeneralled; that the young man who has won the hand of his daughter still lives; that he must be a remarkable personage, possessed of miraculous powers. He sends to the menagerie for him. The animals are all tied up; but a thick mist fills the place, and they cannot see

    {p. 248}

    the young man. They attempt to release the beasts, but find this impossible. They bring the report to the king. “Ay,” said he, “it is just as I said; he is a necromancer, a remarkable man. Go again, seek him carefully, and if you can find him bring him in.” This time they find him. They recognize him; but he is now transformed into a most lovely person. All admire his portly bearing and his polished manners. The wedding is consummated with great pomp. He builds a splendid palace, and, when the old king dies, is crowned in his place.

    LXXXVII. THE CLEVER NUMSKULL[298]

    (MICMAC: Rand, Legends of the Micmacs, p. 326, No. 57)

    Three brothers lived together. They had no sisters, and their mother was sick. The youngest was supposed to be a silly fellow, and was always doing outrageous things. One day they killed a pig. The two older brothers went to fetch salt, and told the youngest one to remain and watch the house, and take care of their mother and the pig. They said they were going to salt down the pork, and keep it for the long days. After they were gone, he went out and found some men at work, and told them that if there was a man there named Longdays, he had a pig for him. One of them declared that that was his name; forthwith the pig was delivered to him, and he carried it off. By and by the other brothers arrived, and wondered what had become of the pig. “Why, Longdays has been here and taken it away! Did not you say it was to be kept for Mr. Longdays?” “Oh, you blockhead! we told you it was to be kept for ourselves when the days become long next summer.”

    Some time after this, Coolnajoo was sent to buy a horse. He made the purchase, and brought the horse home. But there was a long avenue, lined by trees and bushes, extending from the highway down to the house; and when he came to the head of this lane, he gravely told the horse that this was the road, and bade him go on directly to the house. Saying this, he removed the halter; and the horse kicked up his heels and made for home. The boy arrived home, wondering at the stupidity of the horse; and on relating the case to his brothers, they wondered at his stupidity. “You numskull!” they exclaimed, “you can never do anything right. Why did you not ride him down the lane?” “Oh, I will do better next time,” he promised.

    {p. 249}

    So, as the old mother got no better, they sent him to find and bring home a woman to assist in nursing her and in taking care of the house. He took his bridle and started. He succeeded in his expedition, and the woman came with him all quiet and kindly till they reached the head of the lane; but there and then he made an attempt to put the bridle on her head, and assured her that she had to carry him on her back, and walk on all fours down to the house. Persisting in his determination, the terrified woman screamed, broke from her persecutor, and ran.

    Chopfallen and sad, he went into the house. What was his trouble? they asked him. “Why! I attempted to bring her home in the way you directed; but she screamed and tore away from me, and crying went back, as hard as she could go.–“Oh, you abominable fool!” they exclaimed; “was that the way to treat a woman? You should have taken her by the arm, and occasionally given her a kiss.” “Ah, well!” he cried, “I shall know better next time.”

    The next time he was sent for a pig. He led the pig all right until he came to the lane. He then tried to make the pig walk on his hind legs; and when the terrified animal squealed and kicked, he attempted to conciliate it by kissing it; but he received such a return from the tusks of his captive as made the blood flow, and caused him to let go his grip,–and poor piggy went off home at the top of his speed.

    Poor Coolnajoo returned crestfallen to his home, to relate his adventures, and to be blamed and lectured for the hundredth time for his outrageous stupidity.

    His next expedition was for a tub of hog’s-lard. This he purchased; but on his way home he passed over a portion of road that was dried and cracked by the sun. “Oh, my old grandfather!” he exclaimed, “what a terribly sore back you have got,–so naked and dry! You shall have my lard for salve, and 1 will rub it on.” So saying, he began spreading the lard over the dry road; and when it was all gone, he went home. “Why have you not brought the lard?” “Oh, dear me! I came across a poor old man lying in the road with his back all sore and cracked; and I pitied him, and spread the lard over him.” To this the brothers made no objection until they ascertained the truth of the case; when another attempt was made to teach him a lesson, and with the usual success.

    {p. 250}

    His sixth expedition was in quest of a quantity of needles. These were purchased, but on his way home he passed a newly reaped field of grain. He looked at the stubble, and perceived the holes in the top; he was sure that when the rain should fall, the water would fill all those holes, and concluded that it would be a very benevolent act to stop them up. This would be a capital end to which to apply his needles. So he opened the packages, and carefully placed one in every straw; and when the supply was exhausted, many remained undoctored. “Alas, poor things!” he cried, “I cannot help you any more, as my stock is out.” So he went home without his needles.

    Afterward he was sent for some red flannel. Passing a graveyard on his way home, he looked at the crosses, and took them for poor old penitents kneeling in the cold with outstretched arms, and carefully tore up his roll of red flannel and covered their poor shivering shoulders.

    After this the two other brothers went together to town to make some purchases, and left him to take care of the sick mother. They charged him to give her drink, and especially to wash her face. He obeyed the directions, but supposed he must wash her face as he had seen her wash clothes,–by thrusting them into boiling water. So he set on the great pot; and when the water was boiling, he took up the old woman and thrust her head into it, and held her there. When he took her out, she was dead, and her lips were contracted to a grin, which he affected to mistake for laughter’. and placed her back in the bed, and leaped and laughed at her quiet and pleasant countenance. He ran to meet his brothers, and told them that their mother had not been so quiet nor looked so well this long time. She had not stirred nor spoken, and she was laughing all the time. They went in, and were horror-stricken. “Oh, you outrageous simpleton! what have you done? You have killed your mother. We shall all be executed for murder.”

    But now Coolnajoo began to exhibit his shrewdness, and soon became as clever as he had hitherto been simple. “Never you fear,” said he; “we will turn the incident to good account, we will make some money out of it. Wait you here; I will run for the priest.” So off he ran posthaste, and informed the priest that his mother was dying, and requested him to come with all haste, to perform over her the indispensable rite of extreme unction. The priest started immediately; but Coolnajoo outran

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    him, and took his dead mother and placed her against the door, inside. The priest reached the house, burst the door open, and tumbled the old woman over. Coolnajoo sprang to raise her. Alas! she was dead. “Oh!” he exclaimed, wringing his hands and weeping, “you have killed our mother!” All three gathered round, and the horrified priest did not know what to do. They threatened to accuse him of the murder. He finally succeeded in pacifying them, and gave them a whole handful of money to hush up the matter and say nothing about it.

    The development of his shrewdness proceeded. The two other brothers went away one day, and left the place in his charge. Among other occupations he had to tend the pigs. These he sold; but in order to cheat his brothers, he cut off their tails and took them down to a quagmire near the shore, and stuck them all up in the sand. When they came back and inquired for the pigs, he told them they had broken out of the pen and rushed down toward the shore, and had sunk in the quagmire. They went down to see; and sure enough, there they all were, just the tips of their tails sticking above the ground. They seized hold of the tails, and tried to draw up the porkers; but the tails broke, and down into the mire sank the bodies, as they believed, and could not be found.

    Soon his pranks became unbearable, and the brothers resolved to make away with him. They concluded to drown him. So they tied him up in a bag, and took him down below high water mark and buried him,–not deep, however,–and left him to be drowned when the tide came in. They returned; and he soon heard the “Uh! uh! uh!” of a drove of hogs, and called lustily for them to come to his aid. If they would uncover and untie him, he would lead them to a place where they could feast on chickweed to their hearts’ content. The hogs, attracted by the noise, approached the spot. Their noses were soon thrust deep into the soft earth. The bag was soon reached, and instinct alone was sufficient to pull it out; and they soon removed the string,–when up jumped Coolnajoo, who seized one of his deliverers, transferred him to the bag, and the bag to the hole, drove the others away to the field of chickweed, where they were kept busy till the tide returned and covered the spot where he was supposed to lie.

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    In due time the tide receded, and compunction returned to the brothers’ hearts; they repaired to the spot and dug up the bag, mournfully chanting, “Our poor brother is dead.” Astonishment seized them when, on opening the bag, there, instead of the brother’s corpse, was a dead pig. Meanwhile Coolnajoo had waited at a distance from the spot until his brothers went down to the shore to look for him. When they returned, he was astride the ridge-pole, laughing at them.

    They made another attempt to kill him. This time they planned better; they would take him to a waterfall and toss him in above, and let him be dashed to pieces in going over the rapids. So they tied him up in a bag again, placed it across a pole, and started for the waterfall. They became hungry on the way, and placed him by the side of the road, and went to get some dinner. While they were gone, a drover came by; and seeing the bag, he went up and gave it a kick. “Halloa!” he exclaimed, “what is all this?” Coolnajoo replied, and informed the drover that he and his brothers were on a money-hunting expedition; concealed in this bag, so as not to excite suspicion, he was to be taken to a certain place where they would all make their fortunes. He gave such a glowing account of the matter, and with such apparent truthfulness and sincerity, that the drover was deceived, and offered him a whole drove of cattle and sheep for his chance in the money-hunting speculation. The bargain was struck, and the parties exchanged places. But Coolnajoo gave his substitute some cautions: “You must be cautious not to speak, or the cheat will be discovered; my brothers must not mistrust that it is not I. By and by you will hear the roar of a waterfall; do not be frightened. Before lowering you to the place where you are to find the money, they may give you two or three swings. You must keep still, and not speak; and after that you can have it all your own way.” So saying, he went on to the market with the drove. The brothers came back to the bag. “Are you there?” they asked. No answer. But they saw that all was right, placed the bag on the pole, the pole on their shoulders, and moved on.

    When they came to the waterfall, they approached as near as they could, and then gave him three swings in order to send him as far out as possible; and just as they let go, the terrified man sang out. They were startled at the voice; it sounded like a stranger’s voice. They returned home, and shortly after

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    their brother arrived with his pockets full of money,–the proceeds of his drove of cattle and sheep.

    So they concluded to share the spoil and remain together. But one night a band of robbers was seen advancing upon them, and they ran for their lives. Coolnajoo was the last to leave the house and the others told him to “bring the door to after him,”–meaning, of course, that he shall shut the door. He obeyed to the letter,–took the door off the hinges, and carefully brought it after him. They made for the woods, and took shelter in a tree,–Coolnajoo dragging the door up after him, and holding it carefully all the while. The robbers came up to the same tree, kindled a fire under it, cooked and ate their dinner, and then began counting and dividing their gold. While this process was going on, Coolnajoo got tired of holding the door, and dropped it down among them. It fell with a noise that terrified the robbers, who supposed that it had fallen from the sky; so they ran off as fast as their legs could carry them, and left everything behind,–gold, food, and dishes. Down scrambled our heroes, and gathered all up and ran; finally they came to a house, where they remained all night. They divided the money; but Coolnajoo claimed the largest share, as he declared that it was through his efforts that it had been obtained. The next night they called and stayed all night at another strange house. Coolnajoo became thirsty, and hunted around for a drink. Feeling carelessly about, he thrust his two hands into a pitcher, and could not withdraw them. He went out-of-doors, and looked around for something to strike the pitcher against, in order to break it. At length he saw what seemed in the darkness to be a white rock. He gave the pitcher a smart blow in order to free his hands; when, alas! he had struck a young woman in the head, and killed her with the blow. At the sight of what he had done, he was terribly frightened, and called up his brothers. He told them what had happened, and proposed immediate flight. They all departed; and his brothers, fearing that Coolnajoo would ultimately get them into difficulties from which they would be unable to extricate themselves, separated from him. By mutual consent the partnership was dissolved. They went each his own way.

    Coolnajoo was bent on making money, and an opportunity occurred soon. He kept his eye on the robbers, and saw them

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    going out to bury a dead child; he watched to see where they deposited the body, and also followed them unseen to their retreat. When night came, he took up the corpse they had buried, and went up to their house. The window was open, and he looked in; they were busy counting and dividing their ill-gotten booty. Piles of money covered the table, and he heard all the accounts of their expeditions. All at once he sent the dead baby flying in among them,–which so frightened them that they took to their heels and left all behind. He leaped in, gathered all the money, and left for home.

    He now determined to settle, and to this end built a small house. One day a heavy rain-storm came on; and just at nightfall two weary priests, wet to the skin, called and requested a night’s lodging. This he refused, as he had no accommodations for strangers. They pleaded hard, and offered him a large reward; this he accepted, and kept them until morning, but managed to exact a still further contribution from them before their departure.

    LXXXVIII. THE FOX AND THE WOLF[299]

    (MENOMINI: Skinner, Journal of American Folk-Lore, xxvi, 72, No. 2)

    Very long ago there were two men living together, and making maple-sugar. They made one mokok (“bark box”) of sugar, and then they cached it away, burying it, and said to each other, “We will let it remain here until we are very hungry.”

    The younger man was a Fox, and he was a good hunter. Every time he went out, he brought home chickens or small wild game. The other man was a greedy Wolf, and he never killed anything, or brought anything home: so Fox thought he would play a trick on his chum for being lazy.

    “You ought to go over to that house,” said Fox to Wolf. “Maybe they will give you something to eat. When I went over there, they gave me a chicken.”

    So Wolf went over as he was told. When he got to the house, he did not hide himself, but went in open sight. The owner of the house saw the Wolf coming up; so he set his dogs on him to drive him away; and Wolf escaped only by running into the river.

    “So it is this one that takes off our chickens!” said the man.

    When Wolf arrived at his home, he told his younger brother, Fox, “Why, I hardly escaped from that man!”

    {p. 255}

    “Why!” said Fox to him. “They did not recognize you; that’s why.” But Wolf made no answer.

    While they were in the house together, Fox went outside, and cried, “He!” to deceive Wolf.

    “What’s the matter with you?” asked Wolf.

    “Oh! they have come after me to give a name to a child.”

    “Then you’d better go over. Maybe they will give you something to eat.”

    Instead of going, however, Fox went to their cache of maple-sugar, and ate some of it. When he returned, Wolf asked him, “What did you name the baby?”

    “Mokimon,” replied Fox; and this word means to “reveal” or “dig out” something you have hidden.

    At another time, while they were sitting together, Fox said, “He!” and “Oh, yes!”

    “What’s that?” inquired Wolf.

    “Oh, I am called to give a name to a newborn baby.”

    “Well, then, go. Maybe they will give you something to eat.” So Fox went and returned.

    “What’s the name of the child?” asked Wolf.

    This time, Fox answered, “Wapiton,” and this word means “to commence to eat.”

    At another time, time, Fox cried out, “He!” and “All right!” as though some one had called to him, “I’ll come.”

    “What’s that?” asked Wolf.

    “They want me to go over and name their child.”

    “Well, then, go,” says Wolf. “You always get something to eat every time they want you.”

    So Fox went, and soon returned.. Wolf asked him again, “What name did you give it?”

    “Hapata kiton,” answered Fox; that is to say, “half eaten.”

    Then another time Fox cried “He!” as if in answer to some one speaking to him, and then, as though some one called from the distance, “Hau!”

    Wolf, as he did not quite hear, asked Fox what the matter was.

    “Oh, nothing!” replied Fox, “only they want me to come over and name their child.”

    “Well, then, you’d better go. Maybe you’ll get a chance to eat; maybe you’ll fetch me something too.”

    So Fox started out, and soon returned home.

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    “Well, what name did you give this time?” asked Wolf.

    “Noskwaton,” said Fox; and this means “all licked up.”

    Then Wolf caught on. “Maybe you are eating our stored maple-sugar!” he cried. But Fox sat still and laughed at him.

    Then Wolf went over and looked at their cache. Sure enough, he found the empty box with its contents all gone, and pretty well licked up. Meantime Fox skipped out, and soon found a large tree by the river, leaning out over the water. He climbed into its branches and hid there. Presently the angry Wolf returned home, and, not finding Fox, tracked him to the tree. Wolf climbed part way to Fox without seeing him, as he was on the branches. Then Wolf was afraid, and while he was hesitating, he happened to look at the water, and there he saw the reflection of Fox laughing at him on the surface.[270] The Wolf, in a fury, plunged into the bottom of the stream, but of course failed to catch Fox. He tried four times, and after the fourth attempt he was tired, and quit jumping in for a while. While he was resting, he looked up and saw Fox laughing at him. Then Wolf said to Fox, “Let’s go home and make up”; for he thought in his heart that anyway Fox was feeding him all the time.

    By and by it became winter. Fox frequently went out, and returned with abundance of fish.

    “How do you manage to get so many?” asked Wolf.

    “You’d better go out and try for yourself,” said Fox. “The way I do, when I am fishing, is to cut a hole in the ice. I put my tail in, instead of a line, and I remain there until I feel bites. I move ahead a little to let the fish string on my tail; but I stay a long time, until I get a great many fish on my tail. When it feels pretty heavy, I jerk it out, and catch all I want.”

    Fox was in hopes that he could get Wolf frozen to death in the ice, and so avoid the necessity of feeding him any longer. So he took Wolf out, and cut five holes in the ice,–one for his tail, and one for each paw,–telling him he could catch more fish that way. Wolf staid there to fish all night. Every once in a while he would move his feet or tail a little, and they felt so heavy, he was sure he was getting a tremendous load; and he staid a little longer. In the mean time he was freezing fast in the ice. When he found out the predicament he was in, he jerked backwards and forwards again and again, until all the hair wore off his tail, and there he was. He thought he had let too many fish on his tail and feet to haul them out, and he

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    worked hard to free himself. At last he wore his tail out at the surface of the ice, and pulled off his claws and the bottoms of his feet. Fox told him he had caught too many fish, and that they had bitten his tail and feet; and Wolf believed it.

    Another time, Fox found a wasp’s nest in a tree: so he went home and told Wolf that there was honey in it, and persuaded him to try and jump up and get it, on the plea that Wolf could jump higher than he could. As soon as Wolf set out to try, Fox ran away, and Wolf was nearly stung to death. Fox fled over a wagon-road to conceal his tracks, and as he travelled, he met a negro with a team, hauling a load of bread. Fox, cunning as he was, lay down on the side of the road and pretended that he was dead. The negro saw him lying there, and picked him up and put him in his wagon behind his load. Fox very presently came to, and, waiting for his chance, he would throw off a loaf of bread every now and then, till he had gotten rid of a good many, Then he jumped off, and carried the loaves to a secret place, where he built him a shelter, and prepared to live for a time.

    In the mean time, Wolf came along, half starved, and crippled from his meddling with a live wasp’s nest and from his fishing experience.

    Fox fed him on his arrival, and said, “You ought to do the way I did. It’s easy to get bread. I got mine by playing dead on the road. To-morrow the negro will pass by with another load; and you can watch for him and do as I did, and steal his bread.”

    Next morning, Wolf started out to watch the road and pretty soon he saw the negro coming with a big load of bread: so he lay down beside the road, where the {negro} could see him, and played dead. The {negro} did see him, sure enough; and he stopped his team, and got off and got a big stick, and knocked Wolf over the head, and killed him dead for sure.

    “I will not get fooled this time!” he said, “for yesterday I lost too many loaves of bread for putting a dead Fox in my wagon without examining him!”

    So he did take the Wolf home dead. That ended him, and since then Fox has eaten alone.

    {p. 258}

    LXXXIX. THE TAR-BABY[300]

    (CHEROKEE: Mooney, Report of the Bureau of American Ethnology, xix, 272)

    Once upon a time there was such a severe drought that all streams; of water and all lakes were dried up. In this emergency the beasts assembled together to devise means to procure water. It was proposed by one to dig a well. All agreed to do so except the hare. She refused because it would soil her tiny paws. The rest, however, dug their well and were fortunate enough to find water. The hare, beginning to suffer and thirst and having no right to the well, was thrown upon her wits to procure water. She determined, as the easiest way, to steal from the public well. The rest of the animals, surprised to find that the hare was so well supplied with water, asked her where she got it. She replied that she arose betimes in the morning and gathered the dewdrops. However the wolf and the fox suspected her of theft and hit on the following plan to detect her:

    They made a wolf of tar and placed it near the well. On the following night the hare came as usual after her supply of water. On seeing the tar wolf she demanded who was there. Receiving no answer she repeated the demand, threatening to kick the wolf if he did not reply. She receiving no reply kicked the wolf, and by this means adhered to the tar and was caught. When the fox and wolf got hold of her they consulted what it was best to do with her. One proposed cutting her head off. This the hare protested would be useless, as it had often been tried without hurting her. Other methods were proposed for dispatching her, all of which she said would be useless. At last it was proposed to let her loose to perish in a thicket. Upon this the hare affected great uneasiness and pleaded hard for life. Her enemies, however, refused to listen and she was accordingly let loose. As soon, however, as she was out of reach of her enemies she gave a whoop, and bounding away she exclaimed.: “This is where I live.”[108]

    XC. THE TURTLE’S RELAY RACE[301]

    (ARIKARA: Dorsey, Publications of the Carnegie Institution, xvii, 143, No. 56)

    One time a Coyote met a Turtle. The Coyote began to boast of his swiftness, and the Turtle said, “Why, I can beat you

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    running!” So the Coyote said, “We will run a race to-morrow.” That night they parted, and went to their homes, so that they could get ready for the race the next morning. After the Turtle reached home he began to worry, and he could not get to sleep, for he knew that the Coyote could run fast. But the Turtle said to himself: “I will take him up there and go to the other Turtles, and ask them to assist me.” So the Turtle went to the other Turtles, and said: “I am about to run a race with the Coyote. I want you to help me.” He told them the place where they were to run, and the distance they were to run. So several Turtles volunteered to go and help the Turtle to beat the Coyote.

    All the Turtles went to the place. They placed one Turtle at the end of the course; then they placed another one at a certain distance back of him; then another back of this one, and so on, and finally the Turtle himself took his stand. Each Turtle carried a long pole, and hid in the ground.

    The next morning the Turtle met the Coyote. The Coyote began to run around and was happy, for he thought that he was going to beat the Turtle. The Turtle and the Coyote got ready to start. The Turtle gave the command to start. The Coyote ran and the Turtle crawled into his hole. When he got over a little ridge the Coyote saw the Turtle going ahead of him. Coyote ran and caught up with the Turtle. The Turtle threw his pole away and crawled into the ground. When the Coyote got to another knoll, there was the Turtle ahead of him again. The Coyote caught up with him. The Turtle crawled into the ground. The Coyote ran, and when he got up to another hill, there was the Turtle going ahead. The Coyote caught up with and passed him. At the end, the Turtle was at the goal, and the Coyote got up, and said, “You have beaten me.” This fine stretch of running killed the Coyote.

    XCI. THE PEACE FABLE[302]

    (WYANDOT: Barbeau, Memoirs of the Geological Survey of Canada: Anthropological Series, xi, 210, No. 65)

    As he was travelling one day, the Fox saw his cousin the Rooster perched high upon a tree. “Come down, cousin!” exclaimed the Fox, “let us have a chat!” The Rooster replied, “Oh, no!” And the Fox went on saying, “We all live in peace now, and

    {p. 260}

    have arranged not to slay each other any longer.” The rooster then warned the Fox, “I hear something, cousin; I hear the hounds rushing this way.” The Fox said, “Oh! I must be going!” But the Rooster objected, “No! You have just told me that we all live in peace now, and that we must not kill each other any longer!” The Fox explained, “I must be going! They have not yet received word as we have.”

    So the old Fox has been running ever since.

    XCII. THE ANT AND THE GRASSHOPPER[303]

    (SHUSWAP: Teit, Jesup North Pacific Expedition, ii, 655)

    Grasshopper lived with the people who were busy catching and curing salmon. They said to him, “Come help us. It is the salmon season. We must all work, that we may have a plentiful store of salmon for the winter.” Grasshopper answered, “No, I do not like to work. I like to amuse myself playing, jumping, and making a noise. I do not need salmon. I like to eat grass, of which there is great plenty all around here.” Soon winter came, and the grass was all covered deep with snow. Then Grasshopper was cold and hungry. Finding nothing to eat, and being in a starving condition, he begged the people to give him some dried salmon. This they refused to do, telling him to go and play, and eat grass. When he was nearly dead, they transformed him, saying, “Henceforth you shall be the grasshopper and, as you were too lazy and thoughtless to catch salmon, you shall live on grass, and spend your time jumping around and making much noise.”

    {p. 261}

    CHAPTER IX

    BIBLE STORIES[304]

    XCIII. ADAM AND EVE[305]

    (THOMPSON: Teit, Jesup North Pacific Expedition, viii, 399, No. 105)

    WHEN this earth was very young, only two people lived on it,–a man called A’taam and a woman called Iim. The Chief (or God) lived in the upper world, and the Outcast (or Devil) lived in the lower world. They were enemies to each other, and tried to do each other harm, but God was the more powerful. He frequently visited the earth and talked with A’taam and Iim.

    One day the Devil created an animal like a horse, and made it appear before the man and woman. When the latter saw it, she said, “That is God come to visit us”; but A’taam said it was not. At last, however, he believed it must be God, and they went and spoke with it. Soon afterwards God appeared, and then they recognized the difference. He was angry and said, “Why do you mistake the Devil for me and converse with him? Have I not told you he is evil, and will do you harm?” Then, looking at the animal, he said to the couple, “Well, since this beast is here, I will so transform him that he will be useful to you.” He wetted both his thumbs, pressed them on the animal’s front legs, and thus marked him, saying, “Henceforth you will be a horse and a servant and plaything of the people, who will ride you, and use you for many purposes. You will be a valuable slave of man.”

    Now the mosquitoes were tormenting the horse very much, so God plucked some long grass which grew near by, and threw it at the animal’s backside, and it became a long tail. He also threw some on the horse’s neck, and it became a mane. He said, “Henceforth you will be able to protect yourself from the mosquitoes.” Then he plucked out more grass, and threw it ahead of the horse, saying, “That will be your food.” It turned into bunch grass, which soon spread over the whole country.

    {p. 262}

    Now God departed, telling the man and woman he would soon return and show them which trees bore the proper kinds of food to eat. Hitherto they had eaten no fruit, for they did not know the edible varieties. At that time all trees bore fruit, and the pines and firs in particular had large sweet fruit. Now the Devil appeared, and, pretending to be God, he took the large long fruit of the white pine, and gave it to Iim. She thought he was God, ate the fruit as directed, and gave some to A’taam. Then the Devil disappeared; and all the fruit on the trees withered up, and became transformed into cones. Some kinds shrivelled up to a small size, and became berries. When God came and saw what had happened, he sent the woman to live with the Devil, and, taking A’taam, he broke off his lower rib, and made a woman out of it. This rib-woman became A’taam’s wife, and bore many children to him.

    XCIV. NOAH’S FLOOD[306]

    (THOMPSON: Teit, Jesup North Pacific Expedition, viii, 400, No. 106)

    God came down to the earth, and found it was very dirty, and full of bad things, bad people, mysteries, and cannibals. He thought he would make a flood to clean the earth, and drown all the bad people and monsters. The flood covered the tops of the mountains; and all the people were drowned, except one man and his two daughters, who escaped in a canoe. When the water receded, they came ashore and found that the earth was clean. They were starving, and looked for food, but nothing edible could they see. No plants grew near by, only some trees of several varieties. They crushed a piece of fir with stones, and soaked it in water. They tried to eat it, and to drink the decoction; but it was too nasty, and they threw it away. Thus they tried pine, alder, and other woods, and at last they tried service-berry wood, which tasted much better. The women drank the decoction, and found that it made them tipsy. They gave some to their father, and he became quite drunk. Now they thought to themselves, “How is the earth to be peopled!” And they each had connection with their father without his knowing it. As the water receded, they became able to get more and more food; but they still continued to drink the service-berry decoction, and, as their father was fond of it, they frequently made him drunk, and had connection with

    {p. 263}

    him. Thus they bore many children, and their father wondered how they became pregnant. These children, when they grew up, married one another, and thus was the earth repeopled. The animals and birds also became numerous again.

    XCV. THE TOWER OF BABEL[307]

    (CHOCTAW: Bushnell, Bulletin of the Bureau of American Ethnology, xlviii, 30)

    Many generations ago Aba, the good spirit above, created many men, all Choctaw, who spoke the language of the Choctaw, and understood one another. These came from the bosom of the earth, being formed of yellow clay, and no men had ever lived before them. One day all came together and, looking upward, wondered what the clouds and the blue expanse above might be. They continued to wonder and talk among themselves and at last determined to endeavor to reach the sky. So they brought many rocks and began building a mound that was to have touched the heavens. That night, however, the wind blew strong from above and the rocks fell from the mound. The second morning they again began work on the mound, but as the men slept that night the rocks were again scattered by the winds. Once more, on the third morning, the builders set to their task. But once more, as the men lay near the mound that night, wrapped in slumber, the winds came with so great force that the rocks were hurled down on them.

    The men were not killed, but when daylight came and they made their way from beneath the rocks and began to speak to one another, all were astounded as well as alarmed -they spoke various languages and could not understand one another. Some continued thenceforward to speak the original tongue, the language of the Choctaw, and from these sprung the Choctaw tribe. The others, who could not understand this language, began to fight among themselves. Finally they separated. The Choctaw remained the original people; the others scattered, some going north, some east, and others west, and formed various tribes. This explains why there are so many tribes throughout the country at the present time.

    {p. 264}

    XCVI. CROSSING THE RED SEA[301]

    (CHEYENNE: Dorsey, Field Museum: Anthropological Series, ix, 37, No. 15)

    Many thousands of years ago the Cheyenne inhabited a country in the far north, across a great body of water. For two or three years they had been overpowered by an enemy that outnumbered them, and they were about to become the enemy’s slaves, and they were filled with sorrow. Among their number was a great medicine-man who possessed a wooden hoop, like those used in the games of to-day. On one side of the hoop were tied magpie feathers, while opposite them, on the other side of the hoop, was a flint spear head, with the point projecting toward the center of the hoop. One night the great chief told the people to come to a certain place.

    When they were assembled he led them away. He kept in advance of them all the time, and in his left hand he held a long staff, and in his right hand he held his hoop horizontally in front of him, with the spear head of the hoop pointing forward. No one was allowed to go in front of him. On the fourth night of their journey they saw, at some distance from the ground, and apparently not far in front of them, a bright light. As they advanced the light receded, and appeared always a little farther beyond. They traveled a few more nights, and the fire preceded them all the way, until they came to a large body of water. The medicine-man ordered the Cheyenne to form in a line along the edge of the water, and they obeyed. He then told them that he was going to take them across the water to another land, where they would live forever. As they stood facing the water the medicine-man asked them to sing four times with him, and he told them that as they sang the fourth time he would lead them across the water. As he sang the fourth time he began to walk forwards and backwards and the fourth time he walked directly into the water. All the people followed him. He commanded them not to look upward, but ever downward. As they went forward the waters separated, and they walked on dry ground, but the water was all around them. Finally, as they were being led by night the fire disappeared, but they continued to follow the medicine-man until daylight, when they found themselves walking in a beautiful country.

    {p. 265}

    In the new country they found plenty of game to live on. The medicine-man taught the Cheyenne many things, but they seemed to be of weak minds, though they were physically strong. Out of these Cheyenne there sprang up men and women who were large, tall, strong, and fierce, and they increased in number until they numbered thousands. They were so strong that they could pick up and carry off on their backs the large animals that they killed. They tamed panther and bear and trained them to catch wild game for them to eat. They had bows and arrows, and were always dressed in furs and skins, and in their ignorance they roamed about like animals. In those days there were very large animals. One variety of these animals was of the form of a cow, though four times as large; by nature they were tame and grazed along the river banks; men milked them. Boys and men to the number of twenty could get upon their backs without disturbing them. Another variety of these large animals resembled in body the horse, and they had horns and long, sharp teeth. This was the most dangerous animal in the country. It ate man, had a mind like a human being, and could trail a human being through the rivers and tall grasses by means of its power of scent. Of these there were but few. In the rivers there were long snakes whose bodies were so large that a man could not jump over them.

    The Cheyenne remained in the north a long time, but finally roamed southward, conveying their burdens by means of dogs. While they were traveling southward there came a great rain and flood all over the country. The rivers rose and overflowed, and still the rain kept falling. At last the high hills alone could be discerned. The people became frightened and confused. On a neighboring hill, and apart from the main body of the Cheyenne, were a few thousand of their number, who were out of view, and had been cut off from the main body by the rising water. When the rains ceased and the water subsided the part who were cut off looked for their tribesmen, but they found no sign of them; and it has ever since been a question among the Cheyenne whether this band of people was drowned, or whether it became a distinct tribe. Long afterward the Cheyenne met a tribe who used many of their words, and to-day they believe that a part of their people are still living in the north. Nearly all the animals were either drowned or starved to death. The trees and fruit upon which the people had formerly subsisted

    {p. 266}

    were destroyed. A few large gray wolves escaped with them, for they had crossed with the tame dogs. The dogs were so large that they could carry a child several miles in a day. After the flood had subsided the senses of the Cheyenne seemed to be awakened. They became strong in mind but weak in body, for now they had no game to subsist on. They lived on dried meat and mushrooms, which sustained them for a long time.

     

  • 1995: THE CLINTON CRASH #1

    1995: THE CLINTON CRASH #1

    Keep your eyes on the exits folks, cause there’s a lot of people who are gonna have to squeeze through some real small doors when the fire alarm goes off. So you’d better pay careful attention to what the BIG money is doing. Once their boy Klinton is toast, they’re gonna dump U.S. paper like there’s no tomorrow. How many U.S. stocks do you think old Rockefeller is holding right now?

    This enigmatic bull market has defied logic, gravity and all caution. unemployment rises-stocks go up, unemployment falls-stocks go up, interest rates fall-stocks go up, interest rates rise-stocks go up, the dollar falls-stocks go up, the dollar rises-stocks go up. What gives? Actually it’s quite simple. Bull markets are a MONETARY phenomenon rather than a financial phenomenon. In other words, its not good earnings that cause stocks to rise, its MONEY. Specifically, more buyers than sellers. It is irrelevant WHY people are buying, as long as they are buying. But as soon as they stop buying, for whatever reason, its time to head for the exits, and pronto.

    Economists and market fundamentalists alike have been altogether perplexed by the way that inflation has refused to re-ignite, even under the Fed’s most recent rounds of easing and zooming of the money supply. They keep demanding: where’s the inflation? where’s the inflation? Well I’ll tell you where the inflation is, IT’S IN THE STOCK MARKET. In 1982 the Dow was at 800, now we’re around 4700. That’s nearly 600% inflation over a 13 year period!!!

    Most bull markets end in what is called a blow-off top. This is where stocks rally furiously day after day, ascending to previously unthinkable heights, until there is no one left to buy. Then they drop like an airplane which has gone into a stall; it tried to climb too far, too fast, and now has turned straight down in a free fall. This is just what happened in Japan in January of 1990. The Nikkei had just touched 40,000, and then it dropped like a rock. It is now standing at 15,000 nearly 5 1/2 years later. Its going to happen here too, except we’re going to go down more like 90%. That’s about 500 on the Dow.

    But back to Clinton. Did you see Bills 40 bills(read billions) sent down to Mexico. You probably don’t even remember anymore. Well, just to refresh your memory, here’s what happened. Bill and his buds managed to fast-track you down the river on NAFTA. And they got so greedy about it that they even started to believe their own lies. So they started buying up all these Mexi-bonds ’cause everything was gonna be okay down there south of the border. Well Zedillo and the rest of those crooks, started cashing their bills (read billions). (the only difference between us and them is that everybody knows their pols are on the take, while everybody BUT US knows that ours are) And when they started cashing out, it put a real sqeeze on the Peso(sell pesos, buy deutchemarks or whatever). This sent both the bolsa and the Mexi-bonds reeling, rates skyrocketed.

    Now when you and I buy a bond with a thirty percent yield, we call it a junk bond. That’s because the risk of default is so high that the issuer has to offer a ridiculously high rate to get any buyers. That’s why the rates on the Mexi-bonds were so high, everybody knew that Mexico was a bad risk, everybody except Wall Street that is. Those Wall Street bankers, and their buds in Japan and Europe thought they had a sure deal, and as it turns out, THEY DID! Cause they’ve got you to bail them out: American Taxpaying Dummy.

    So when Zedillo and the rest of those crooks cashed out of their pesos, and interest rates skyrocketed down there, those bonds yeilding 30% didn’t look so hot compared to the new ones yeilding upwards of 50%. The Wall Street bankers and their buds had taken nearly a 50% hit in net asset value. But no need to worry: American Taxpaying Dummy to the rescue. Congress spun into high gear, fast-track mode to bail out their real bosses, and once again give you the shaft. But this time it backfired. That cursed talk radio started spewing out its hatred saying “why should we send 40 billion dollars down to Mexico to bail out these high rollers when we’re already trillions in debt”? And voices started echoing “yeah, why should we congressman, you tell me”?

    Well, Congress couldn’t take the heat, even with the united leadership of Bob Dour and Newt Greedrich. But wait, Slick Willy to the rescue. We’ll just send them YOUR DOLLAR DEFENSE FUND. Yes, believe it or not, Wee Willy Winky, by executive order, took the cash that is supposed to be used to defend the dollar from “greedy speculators”, and sent it to Mexico. What did they do with it? Why they paid off Wall Street, the Japanese, and the Europeans; who are now getting a 30-50% risk free yield, all thanks to American Taxpaying Dummy. And you didn’t say a thing. You were to busy getting wasted and watching dirty movies. And what happened to your dollar? Well it promptly plunged from 100 to 80 yen. A 20 % DROP!!!!

    Now I’ve said all of that to ask this: Did you notice what a panic they were in to quickly get that money of yours down to Mexico? They weren’t even subtle about it. That is because they knew that their financial house of cards was teetering on the brink of collapse. And they had not yet got all of their ducks in a row(Swiss bank accounts, and all that). But now it appears that they are about ready to pull the plug on the Slickster. Will he order another building blown up?

    But nevermind how they do it, their gonna do it. The powers that be(illuminati), have decided that Slick has gotten a little too sloppy(A few too many Arkancides). And they are going to bring Clinton down and America to her knees. Remember the bear market of ’73-74. Well that began with Watergate. And America was a lot stronger then than she is now. When the cat is out of the bag, you’re gonna see those worthless greenbacks flooding back home fast enough to make your head spin.

    Then you can say goodbye to bonds and stocks, and hello nightmare.

    Why am I saying this now, and not three months ago or three months from now? Simple, Wall Street just voted today(7/18): No Confidence in Clinton. Watch the hearings and watch the market. The big boys will always tip their hand, and if Clinton is gonna take a fall, they’ll be selling BIGTIME!! Remember, these boys would kill you for your gold teeth, they LOVE money, and their not gonna let Slick Willy take their money down with him when he goes.

    As I intimated in part 1, the state of the markets is the most accurate forecast of what the elites think will come of the current investigations of government misconduct. We are currently rallying back to where the market was when the first plunge occurred (7/26/95). There is really no doubt in my mind that the initial plunge was related to the beginning of the hearings, and the uncertainty that they caused. With the current press blackout, and the success of the Jewell misinformation, it is an even bet whether or not the whole thing will be swept under the rug, hence the state of the markets. If we fail to rally into new highs, look for a significant correction and even perhaps the long awaited crash, and subsequent bear market leading to a wholesale economic collapse and depression.

    In part one I indicated that there will be a number of ways to profit from the coming financial meltdown. But before I introduce these, it would be helpful to review some history of the markets, and how we’ve gotten to the point where we are at today. In the 1920’s investors in the stock market were making great gains, but the average citizen was missing out. This problem was exacerbated by the fact that even in a tremendous bull market, an uninformed investor could pick the wrong stock and end up even losing money. This problem was alleviated by the formation of investment trusts. These trusts pooled the individual investor’s assets with those of other individual investors. With these combined funds, the individual would be able to own a small stake in the stocks of many large companies. Hence, the small investor could participate in the “roaring twenties”.

    Naturally, what goes up must come down, and when the stock market came down, it took the “locust trusts” with it. They had by this time come to be known as locust trusts, because they had proliferated to such a point that they even overshadowed the market itself. After the initial crash of ’29 and the failed rally of ’30, the real liquidation began and the country began to wind down into full scale depression. Over 90%!! of all the investors in the locusts trusts lost 100%!! of their assets. This was not only due to spiraling stock prices, but also to mismanagement, fat salaries and the general profligacy of the trust managers.

    Needless to say, the American public was not very receptive to the idea of investing in trusts for some years to come. But memories fade, people die, and eventually good times return. In the forties and fifties the trusts realized that they had a bad reputation, but there was so much savings out there to be had. So they came up with the name “mutual fund”, and it’s been with us ever since. Today’s mutual funds have once again become “locusts”, even to the point where there are more mutual funds in existence than there are stocks on the New York stock exchange.

    With the abysmal savings rate that currently exists in the U.S., the mutual fund industry is booming. This is primarily due to the fact that most of the “savings” in the U.S. is in the form of 401k’s keoughs, IRAS etc. And these of course, are heavily invested in stocks. So the majority of Americans are depending upon a long term bull market for the rest of their lives. Don’t forget that 90% of the 20’s trust investors lost 100% of their investment. This can certainly happen again, and probably will.

    So, how can one protect oneself from the looming financial debacle? To begin with, we must dispel the notion that money is only to be made in bull markets. Any market, as long as it’s moving, can be profitable. It’s just a matter of finding out how to position yourself so as to be carried with the tide rather than be buried by it. As Rothschild once quipped, “the time to buy is when the blood is running in the streets”. A corrallary to this would be the time to sell is when everybody is making more money than they can imagine. We are very near this point.

    Add to this the fact that the collapse of the Clinton presidency, and possibly the U.S. governmennt along with it, has become thinkable; the time is ripe to begin picking stocks to sell, so that you can be positioned to leverage yourself on the downside when the bear finally does come. Also positioning yourself to sell stocks is wise at this time, in light of the fact that unlike any other investment, short-stocks benefit from deflation as well as inflation, or hyperinflation. And uncertainty is also a death knell for stocks..

    It is tuesday, September 5, closing bell. The S & P 500 and NASDAQ Composite both staged powerful rallies today, setting record highs. The DOW Industrials remains 50 or so points below record highs, but the Transports closed with a record also. Seeing as how the previous high dates back to the first day of the whitewater hearings, we can safely say that the big money has decided that nothing will come of the hearings. It pains me to say so, but I think they are right. Bill Clinton will probably dodge this bullet also.

    Apparently the same myopia which afflicts the American Public in regards to so many other things is also quite effective in shielding their eyes from the crimes of the present administration. Will this president be brought down? Yes, But not yet. Will this stock market ever come down? Yes, but not yet. Efficient market theories aside, one day we will have to pay the piper, and that day is likely to coincide with a major revelation, the magnitude of which will make Watergate look like a third rate scandal(indeed it was). But of that day and hour knoweth no man.

    Market fundamentalists believe that it is possible to predict the direction of markets by knowing the “fundamentals”, i.e. earnings, interest rates, etc. Technicians however believe that the only true indicators of where a market is headed are price, volume and other indicators of current market activity. Technical analysis is not based upon the premise that fundamentals do not cause markets to move, but rather that if they can be known, they are already factored into price. Therefore by watching price and volume, one can know what those in the “know” already know. If this seems confusing, don’t worry, it is.

    A common Wall Street maxim is “buy on the rumor, sell on the news”. The point here is that by the time the news is out it is usually too late to do anything about it. The truth of this fact can be proven by anyone who will bother to check a stock chart(http://www.ai.mit.edu/stocks/graphs.html). A cursory examination of Chase or Chemical bank stocks will show that the heavy buying began long before the merger was announced. This is true with almost all of the other recent or past mergers and buyouts. You say: “but I thought that insider trading was illegal”. No, that’s just if you’re an outsider, insiders do it all the time. “but the S.E.C.”, you cry. The first head of which was Joe Kennedy. ’nuff said?

    So, the point is, when you see a stock take a big dive, wait for a day or two and you’ll hear the bad news. It will be the same way when this bull market comes to an end, an enormous drop will be followed by some scandal. The the bear will have arrived for good. Now here’s the scary part. We have got to be headed for the biggest scandal in U.S. history because we are headed for the biggest crash in world history. Let me give you the fundamentals. We are now “officially” 5 trillion dollars in debt. That does not include off-budget debt, state debt, municipal debt, corporate or consumer debt. We also have trillions in contingent liabilities which include bank bailouts, S & L bailouts, pension and insurance “insurance”. If any of these go under, we owe whatever they owe. And the time they will go under is when everything else does.

    We also now have 21 trillion dollars in derivatives floating around in the U.S. alone(42 trillion worldwide). All of these debts added together are greater than the worth of ALL stocks and real estate in the U.S. In fact they are over twice the value of EVERYTHING in the U.S. Simply put, we are BANKRUPT. So we can see from examining the fundamental picture, that the news that breaks when this thing goes for good is going to be BIG news. And what could be bigger news than the fact that the U.S. is run by a murderous, fascist thug, who blazed a bloody trail to the Whitehouse through embezzlement, fraud, drugs, conspiracy and murder; That half of the congress has been taking bribes from foreign governments to sell out the sovereignty of the country; And that the “rulers” of the United States are about as honest as the governments of Mexico or Italy.

    When these facts come out, the reaction of the markets will be, to say the least, severe. And for this reason, we should expect the people with the big money to be selling quite a while before the news hits. This is clearly not the case today, in fact, quite the opposite is true. For this reason I must repeat again, that today’s rally confirms that nothing of significance will occur as a result of the whitewater hearings, and we must sadly look to future revelations to bring the truth out.

    It is monday, October 9, 1995. A significant sell-off in the high-tech sector today precipitated a market rout which left the NASDAQ down 27 points and the DOW down 42. In part 3 I indicated that the whitewater hearings would not be successful in exposing the crimes of Clinton since the market had so successfully shrugged them off. Today however, we are beginning to see the situation that I alluded to in part 1, namely that the breaking of the parabolic rise in the market would lead to a free fall. This is very similar to what happens when an airplane enters into a stall. The angle of the upward slope begins to become so steep that the plane stalls-the engine cannot keep up with the desired incline. When this happens the plane immediately turns 180 degrees and falls straight down. We MAY be at this point. A good look at a 12 month chart of the NASDAQ seems to imply this. You can find one at both “http://www.secapl.com/secapl/quoteserver/nsdq12mnth.html” and “http://www.ai.mit.edu/stocks/graphs.html”.

    I also recommend that you read this and other articles using Netscape, because if you do this you will be able to click upon any one of these addresses for the WWW, and instantly be there. Also, to get back, you simply have to hit the “back” button and it will take you back to the article you were reading. If you don’t have an IP account with PPP/SLIP access, I strongly suggest you get one. Mine has unlimited access for $25 a month through an independent internet access provider, and also I avoid the big brother-corporate whores(MSFT,AOL) as well.
    If we are indeed at the beginning of a free-fall, then it is pretty important for you to have your financial house in order. As I said before, we still do not know whether the powers that be will navigate us through a hair curling depression or a skyrocketing hyper-inflation. But in either case, it behooves you to be out of stocks. If you have any mutual funds or stocks left SELL THEM NOW!! As to the issue of debt, it’s not quite as simple because as I have explained before, inflation benefits the borrower while deflation does the opposite. So if you’re in serious debt, inflation will help you out. But due to the uncertainty of which scenario we will face, or even if we will face both, one right after the other; it is advisable for all or us to get out of debt as soon as possible. Once you are out of debt and have some cash to play with, it’s time to look at ways you can profit from the coming crash.
    Shorting stocks, or selling short is one way to make a profit on the decline in share prices. Essentially what you are doing is borrowing stock from your broker, who has it because someone else who owns it on margin, has agreed to let the broker loan it out. After you borrow it by putting up its current market value, or half of that in a margin account; you sell it on the open market and pocket the proceeds, hoping that the 100 shares you now owe to your broker will end up being cheaper in the future when the price of the stock falls, as you expect it to. When it does fall, you buy back the 100 shares you owe at the lower price, pay back your broker, and keep the difference between what you received when you first sold it, and the price you just paid to buy it back cheaper.
    Short sellers have a horrible reputation on Wall Street. They are called un-American, pessimists, bear-raiders, etc. These are all myths propagated to prevent the public from being able to protect itself, and make profits during bear markets. Nevertheless, short selling provides needed liquidity, prevents stock-frauds, and performs a host of other valuable functions in the marketplace. Your goal should be to profit from being correct about the direction of stock prices and the economy, not some ridiculous notion of patriotism which says that you should turn up the radio to keep from hearing the engine knocking. If America is going down the tubes, your going to the poor house with everyone else will not stop it. You may feel noble, but feelings don’t feed your children.
    But how can you find out which stock to short, and how do you know when to do so? Two very good questions. First of all, the best stock to short is one which is going down. This may sound too simple, but many brilliant stock operators have been caught in “bear traps” or “short sqeezes”. Never try to pick a top in a rising stock because you will soon find out that it can go much higher. A basic rule to follow is the 200 day moving average rule. The 200 day moving average(30 week) generally follows the level of “support” for a stock. As long as a stock is rising and is above its 200 day moving average, it is a healthy stock and should never be shorted except by the most daring of bears. But when the stock “breaks” below its 200 day moving average and stays there, it is most likely to have begun its decline. I say most likely, because there are on occasion stocks which break below their 200 day MA and come back, but for the most part, they keep going down.
    Remember that you should only short stocks in a bear market, as this is the safest way to be assured that your stock will continue to go down once it breaks below its 200 day MA. Once the overall monetary phenomenon of the bear market takes effect it will take most all stocks with it. As the greatest speculator of all time, Jesse Livermore, once quipped, “When they bring the paddy wagon, they take the good girls with the bad.” Remember, you want to wait until the odds are most skewed in your favor before you act. As Jimmy Rogers says “I just wait until there is a pile of money over there in the corner, and then go and pick it up. Until then I do absolutely nothing”. By the way, you can see Jimmy Rogers every week on Strictly Business which airs on CNBC at 9 AM Eastern, SAT/SUN. Jimmy Rogers built Quantum Fund into a multi-billion dollar fund starting with a few thousand dollars in the late 1960s with partner George Soros. And it wasn’t Soros who was the brains behind the operation, he was just the trader. LISTEN TO JIMMY!!

    Now that you have an idea about how to sell stocks short, how do you decide which ones to sell? Well, I have found through much lost money and countless hours of analysis, that the stocks that fall the most are the ones that have risen the most. Let me give you an example. Newbridge Networks is a NASDAQ listed outfit which I think does computer networking(shush, I’m not really sure what they do). Anyway, their stock went from 3 or so in the 1990s to 73 in about 2-3 years. That’s about a 2500% profit if you would have owned it from the beginning. When I saw this stock fail at 73 a few years back, I got in an argument with a friend at the brokerage. He told me that he had just bought it and asked me what I thought of it. I told him that it was going to thirty, and needless to say he was flabbergasted. He told me how the earnings were fabulous, the analysts loved it etc.,etc., etc. All of this was irrelevant to me because I could see that the parabolic rise of this stock had been broken, and it was heading down towards its 200 day moving average, and certainly below it as well. Do you think that all those insiders and muckety mucks were going to watch their 2500% profits dribble away? Heck no! they were gonna sell, and sell fast. To make a long story short, I tripled my money while he bought it all the way down, continuously protesting what a good buy it was. Today it’s around 28.

    I did the same with IGT, 1-40 in 4 years, and many others. Now you might be asking, “you just said that I should wait until a stock breaks below its 200 day MA befor selling it, yet you sold those stocks near their peaks?” That is correct, and not only that, I did that in a raging bull market. But I didn’t sell short, I bought puts. Puts are stock options. They give the owner the right to “put” 100 shares of stock to another person at a specified price within a certain time frame. In other words, they give the owner the right to sell 100 shares of stock at a given price within a given time. For example, with IGT, I saw it fail at 40 and then break below 37. I bought the 30 put which gives me the right to sell the stock at the price of 30 no matter how low the price goes. In this case I covered my position at 22 which is $800 per option “in the money”.

    The problem with options is time decay. You see, every day that passes by, the options are worth less and less(all things being equal) because they are only good to a certain date. For example, let’s say I buy a December IBM 90 put for $200. That means that for me to break even, the price of IBM must be $88 by December. If it goes below $88, then I make $100 per option for every $1 the price of IBM declines below $88. But even if I know that IBM is going down, if it doesn’t do so by December, I’m out of luck and lose my $200. That is not a very good risk/reward scenario, certainly nothing like a pile of money sitting in the corner. That is precisely why I don’t buy options. What? I thought you said that’s what you did with IGT? No, I didn’t buy options, I bought LEAPS.

    LEAPs are long term options which do not behave in any of the predictable ways(Black-scholes, etc.). For exmple, the LEAPS on IGT that I tripled my money on, do not even expire until this January. And by the way, If I wouldn’t have sold them so early, I would have made 5 times my money. IGT closed today around 12 and 1/2. So, let’s put this all together. To recreate Jimmy Roger’s scenario, where there is a big pile of money sitting in a corner, you need all of these factors to line up: 1) a bear market, 2) a break below the 200 day MA of the stock you are following, 3) a stock which has had a significant run up so that it has a lot of downside potential, and 4) The ability to short it, or even better, having LEAPs written on it. I will tell you right now that this eliminates about 99% of all stocks on the market, but who cares, you’re looking for a sure thing anyway, right? The pile of money sitting in the corner!

    So, to repeat myself, it does appear from recent market action that we are entering the period where a free-fall could occur in the stock market and it’s time for the bears to make some money. Are you ready? Bill Clinton is surely going to take a fall, and if the market is right about these things it’s looking like sooner rather than later. I would like to share with you the LEAPs which I have isolated based upon my criteria, but unfortunately I do not have all my positions established yet, and therefore would not want to put the price up on myself. But I will be glad to once I have, after all, your buying can only make my LEAPs worth more. I will leave you with one pick. Micron Technology (MU). Check it out: Huge run-up, serious break-down, bear market?, LEAPs out to 1998!!!! Check it out!!!

    “A prudent man forseeth the evil, and hideth himself; but the simple pass on, and are punished”. Proverbs 27:12
    “The simple believeth every word; but the prudent man looketh well to his going”. Proverbs 14:15
    “Be thou diligent to know the state of thy flocks, and look well to thy herds”. Proverbs 27:23

    All questions answered promptly..

     

  • Secrets of the Sphinx

    Secrets of the Sphinx

    Mysteries of the Ages Revealed.

    Secrets of the Sphinx by Andrew Raymond is an amazing act of syntheses and one of the more informative books to be published in recent times. By reading this review and other pages linked from this site, you will discover that our scientists divide the 25,800-year cycle of our Earth into twelve ages instead of twelve months, and that the Great Sphinx in Egypt marks the “Happy New Year” of this cycle. The 25,800-year cycle of our planet with its four seasons is called the great year, the Platonic year (Plato’s year), or the precession of the equinoxes in a comprehensive dictionary.

    The four seasons of the great year are marked by Egypt’s four minor sphinxes, Ezekiel’s four heads of the beast, Revelation’s four cherubim, and astronomy’s Taurus, Leo, Aquarius, and Scorpio (Abraham’s Eagle) constellations.

    Our Current Position in the Great Year
    (Cross takes 25,800 years to make one turn through the twelve ages) .
    Our astrological birth signs no longer coincide with the sun’s location in the constellations of the Zodiac because of precession. Even the Tropic of Cancer and the Tropic of Capricorn are now the Tropic of Taurus and the Tropic of Scorpio when we observe the sun on the solstices? Our astrologers and map makers neglected to update our present position in the cosmos for over 2,000 years. We are not the astrological birth signs the newspapers and a majority of the astrologers proclaim we are!

    The North star (pole star) also changes with the precession of the equinoxes.
    The North star was Thuban (Alpha Draconis) when the Great Pyramid was constructed to align with true North. The descending passage of the Great Pyramid points to Thuban, the most accurately aligned pole star of all the North stars in the 25,800-year cycle of our Earth.

    25,800-Year Cycle of Earth

    Comprehend that the word sphinx means to bind or close a circle tightly, and that the Great Sphinx binds Virgo and Leo in the Zodiac on the ceiling of the Portico — at Esna’s Khnum Temple. The Great Sphinx marks the “Happy New Year” of our present Platonic year, and Leo was the first age in this great year. Listen when the Vatican informs us every Christmas Eve, when it reads the ancient Calens (calendar) from Rome, that it was the sixth age or the Piscean Age when Jesus, the fisherman, was born 2,000 years ago. Even the ancient Persians called Polaris the “turning point star” 5,000 years before it became our current pole star between the sixth and seventh ages.

    Precession of the Vernal Equinox.
    (Currently, we are at the end of the Sixth Age — halfway around one great year)

    When Moses threw out the golden calf, he knew it was the end of the Taurus Age or the fourth age in our present great year. He instructed his followers to get rid of the bull, put lambs’ blood on the doors, and place Rams’
    horns in the temples. By looking at the Master Calendar, the Mazzaroth, or the Zodiac in the heavens, anyone could see that it was the dawning of the Age of Aries the ram or lamb. It was the start of the fifth age in our current great year.

    It was the third age, or the Age of Gemini 6,000 to 8,000 years ago, when some people on the Earth believe Adam and Eve lived. Gemini is also known as the twins or Adam and Eve in the ancient Zodiacs.

    At one time in history, the Vernal Equinox used to indicate New Year’s Day in our annual calendar until Julius Caesar moved it to January 1 in 45 BC. The names of our months still reflect March as the first month of the year. In Latin, Septem is seven, Octo is eight, Novem is nine, and Decem is ten. This is why the name of an age is determined by where the sun is on the Vernal Equinox.
    The megalithic monuments like Stonehenge, Chichen Itza, and Casa Grande are all trying to find the Vernal Equinox or the first day of spring in the Northern Hemisphere.

    Understand how Nostradamus, Revelation writers, and the Mayans could have used this 25,800-year cycle of our planet to predict what can be expected as we approach what some call the millennium. The ancients refer to the coupled-ages of Pisces (Fish) and Aquarius (Man) in the great year as the time for the FisherMan (Jesus) or Merman (Fish-Man) to return from the sea. The old legends say that he will teach the people how to heal and govern themselves.

    Don’t be confused by the misinformed people on the planet. Our scientists inform us that, in the great year, we are dawning into the Age of Aquarius and leaving the Piscean Age. When someone says, its the dawning of the Age of Aquarius, that is no different then someone saying, it is the beginning of the month of July. Only, ages are around 2,150 years long, while months are made up of approximately 30 days. Many college books inform us that we are commencing a new age in the great year.

    Even Pat Robertson, who throws oranges across the media-air waves at the new age people, wrote a book called The End of the Age. He should realize — if we are eternal as he preaches and it is the end of an age, than it must be the beginning of a new age.

    Catch the “joke of the universe”. The Oneness, God, or the Whole says to
    Itself: I am everything! I am God! I am It! I am the point or a perfect circle!
    God I am bored! I am so tired of playing with Myself. This is ridiculous. I am tired of being all one or alone.

    “Boring”

    Notice that “all one” and “alone” are essentially the same word. If one is all one, then one must be alone. Are we sensing the predicament of the One Who Causes? Being absolutely bored, the Oneness comes up with a bright idea.
    Why! I’ll just split into two. This would be the same way we split into two teams to play football, chess, or checkers. The Perfect Circle, God, or the Whole gets imaginative, and It splits in two or in-to creation.

    In-Divided-Dual or Individual

    Once the Oneness or God splits into the two U’s (You & You, Us or We), what is a game the universe can play? “Hide and Seek” of course! God can hide from Itself, and spend Its Being trying to find Itself. Give me space to find myself! I have been found! I found it! Most of us know that lost and found departments are normally found together.

    A Double of You or A Double U

    The game of the universe is hide and seek. Dis-member to separate.
    Re-member is to put it back together again or to remember something we have forgotten. Every baby knows this intuitively, until we teach it to babble in words.

    The last 2,000 years has been the Piscean age. Two fish tied together trying to swim apart. We allowed them to swim so far apart, that we lost sight that the opposites are connected. This is the hide stage of the game of “Hide and Seek”
    in full manifestation. The more we separate them the more lost we become. At this juncture in the great year, we are using less than twelve percent of our brain’s potential, and we are only putting one fish on the car bumper. How lost we are!

    Piscean Symbol

    The coming of Aquarius, the man or water bearer, gives us two lines that fit back together. We are approaching a time of Atonement (at-one-ment). It is time for us to re-member or awaken. It is time to look down and observe that our right and left hands are connected. Notice that the electric light doesn’t work without the plus and minus. The end of the Piscean Age is a time of Revelations. It is time to reveal the truth. Catch the Joke! — It was necessary to get lost just to play.

    Aquarian Symbol

    Secrets of the Sphinx is a revealing book that is subtitled The Mysteries of the Ages Revealed. It will point out that it is not the end of the world, but we can expect some very big seasonal changes — the same as the frost comes and the leaves change colors shortly after the beginning of fall. It will teach you what types of foods will help you stay healthy, look younger, and handle the sun’s increasing light at this juncture in the great year.

    Secrets of the Sphinx is an uplifting experience and an easy book to read.
    You will be thinking about this publication long after you set it down!
    Copyright material-Secrets of the Sphinx©. You may use it for personal use only.

     

  • 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.

     

  • The Kahun Gynaecological Papyrus

    The Kahun Gynaecological Papyrus

    Case Menu

    1. Aching eyes, lack of vision and neck pains
    2. Hurting womb
    3. Pain in the lower torso
    4. Problems in the abdomen, vulva and kidneys
    5. Teeth and jaws pains, inability to open the mouth
    6. Aches in all limbs, with pain in the sockets of the eyes
    7. Hurting feet (?) and legs after walking
    8. Pains in the neck, abdomen and ears, inability to hear speech
    9. Pains in the vulva, and all the limbs.
    10. Urinary problems
    11. Staying in bed
    12. Lower leg pains
    13. Problems in …, the legs, and the side of …
    14. Thirsting ….
    15. Swollen abdomen
    16. kemtu of the uterus
    17. Problems with blood …. womb, headache, pain in the mouth(?) and wrist
    18. Exposing a woman to her man
    19. Diagnosing the gender of the unborn
    20. Remedy for getting pregnant
    21. Prevention of …
    22. Another medicine
    23. Another …
    24. Pains of the womb
    25. A woman heated …
    26. To distinguish her who will conceive from her who will not
    27. To distinguish her who will conceive from her who will not
    28. To distinguish her who will conceive from her who will not
    29. To distinguish her who will conceive from her who will not
    30. To distinguish her who will conceive from her who will not
    31. To distinguish her who will conceive from her who will not
    32. To distinguish her who will conceive from her who will not
    33. Prevention of biting the tongue
    34. Urinary problem

    1. Treatment for a woman [whose eyes ache], who sees not (?); and (?) has pain in the neck.
    Diagnosis
    Thou shalt say as to it: it is dejectiones uteri in oculis suis 1

    Treatment
    Thou shalt do for it (thus): fumigate her on fresh incense and fresh fat; suffi his vulvam eius 2: fumigate her eyes with the shanks of the legs of bee-eaters (Merops)3; thou shalt make her eat the liver of an ass, raw.

    1 diarrhoea, discharges etc (or possibly prolapsus) of the uterus in her eyes.
    2 fumigate her vulva
    3 shanks of the legs of bee-eaters – Stephen Quirke: goose leg fat

    2. Treatment for a woman aegrotanti in utero suo in ambulando 1
    Diagnosis
    Thou shalt say as to it: “What is the smell 2 that thou emittest (lit. causest to be perceived)?”
    If she says to thee: “I am emitting the smell of roast meat,” thou shalt say as to it, it is nemsu uteri 3.

    Treatment
    Thou shalt do for it (thus): fumigate her with every sort of roast meat, the smell of which she emits.

    1 suffer in (from) her womb wandering
    2 This may be cancer (carcinoma uteri), which is characterized by a peculiar smell.
    3nemsu uteri – Stephen Quirke: wrappings (?) of the womb

    3. Treatment for a woman pained in natibus suis, abdomine suo, radicibus coxarum suarum 1
    Diagnosis
    Thou shalt say as to it: it is excrementa uteri 2 that thou emittest (lit. causest to be perceived)?”
    If she says to thee: “I am emitting the smell of roast meat,” thou shalt say as to it, it is nemsu uteri.

    Treatment
    Thou shalt do for it (thus): carob beans 1/64 hekt 3: sasha fruit 1/64 hekt; cow’s milk 1 henu; cook, cool, make into one mess, drink four mornings 4 .

    1 her buttocks, her abdomen, the roots of her hips – Stephen Quirke: rear, her front, and the calves of her thighs
    2 excretions (discharges) of the uterus
    3 1 hekt = 10 senu = ca. 5 litres
    4 or rather early in the morning.

    4. Treatment for a woman in abdomen suum, vulvam suam, partes quae vulvam ejus circumstant, intra renes (?) ejus 1
    Diagnosis
    Thou shalt say as to it: it is the being made very big (?) of the foetus (?)2.

    Treatment
    Thou shalt do for it (thus): fresh fat 1 henu 3: consperge in vulvam ejus in … ejus 4 .

    1 her abdomen, her vulva, the parts surrounding her vulva, between her kidneys (?) – Stephen Quirke: her front, her womb, the circuit of her womb between her buttocks
    2 Stephen Quirke: ‘large birth swelling’.
    3henu : ½ litre
    4 sprinkle in her vulva … her … – Stephen Quirke: Pour over [her] womb and her [..]

    5. Treatment for a woman pained in her teeth and jaws (?)1; she knows not [how to open ?] her mouth
    Diagnosis
    Thou shalt say as to it: it is morsiones uteri 2

    Treatment
    Thou shalt do for it (thus): when thou hast fumigated her with grease and incense in a frying-pan (?)3, pour on her [vulva ?] the urine of an ass that has begotten its like (i.e. is the sire of a male ass ?) (used on) the day that has passed it. If her abdomen is pained from her lap (?) or navel to her loins, it is colic4.

    1 Stephen Quirke: her teeth and molars
    2 (irritation ?) of the uterus – Stephen Quirke: ‘it is toothache of the womb’.
    3 Stephen Quirke: with incense and oil in 1 jar
    4 Stephen Quirke: it is worm

    6. Treatment for a woman aching in all her limbs, with pain in the sockets of her eyes
    Diagnosis
    Thou shalt say as to it: it is starving1 of the uterus, it has not happened to it to drink; [it is] without food entirely (or likewise), as one who has recently given birth (or with recent bearing ?)2

    Treatment
    Thou shalt do for it (thus): a packet (?) of ah water3, drink [four ?] mornings.

    1 Stephen Quirke: deprivation
    2 Stephen Quirke: no beer-drinking (?) has been allowed it for the condition of a fresh birth (?)’.
    3 Stephen Quirke: 1 portion (?) of dough (?) and water

    7. Treatment for a woman pained in her feet (?) and legs1 after walking
    Diagnosis
    Thou shalt say as to it: it is excrementa uteri 2

    Treatment
    Thou shalt do for it (thus): rub (?) her feet and legs with amat3 until she is well.

    1 Stephen Quirke: in her legs and her calves
    2 excretions of her womb
    3 Stephen Quirke: with mud

    8. Treatment for a woman pained in her neck, her abdomen1, and her ears, in that she does not hear speech
    Diagnosis
    Thou shalt say as to it: it is terrors (spasms, violence ?) of the uterus

    Treatment
    Thou shalt do for it (thus): like the medicine of curing sehau of the uterus2.

    c.f. case XVII

    1 Stephen Quirke: in her molars, her front,
    2 Stephen Quirke: removing detritus of the womb

    9. Treatment for a woman pained in her vulva1, and all her limbs like one beaten.
    Diagnosis
    Thou shalt say as to it: it is sau (?) of the uterus.

    Treatment
    Thou shalt do for it (thus): (let her) eat fat2 until she is well.

    1 Stephen Quirke: in her her front
    2 Stephen Quirke: oil

    10. Treatment for a woman aegrotantis in urina sua velut …. urinae ardentis 1
    Diagnosis
    Thou shalt say as to it: it is dejectiones (?) uteri 2

    Treatment
    Thou shalt do for it (thus): beans, seeds of sheni, flowers of reed3; pound, grind fine, upon 1 henu 4 of nezazat beer; cook and drink four mornings. Let her spend the day lying down fasting; next morning let her drink 1 henu of the same; let her spend the day fasting, until there comes the time of after (?) washing the mouth (? ablution)5.

    1 being ill in her urine as … of burning (?) urine
    2 diarrhoea of the womb – Stephen Quirke: discharges of the womb
    3 Stephen Quirke: beans, prt-Sny plant and mwt-parts of the gyw plant
    4 1 henu: ca. ½ litre
    5 Stephen Quirke: until the arrival of breakfast time

    11. Treatment for a woman who loves bed, she does not rise, and does not shake it (?)1
    Diagnosis
    Thou shalt say as to it: it is amemu (gripings, spasms ?) uteri 2

    Treatment
    Thou shalt do for it (thus): let her drink 2 henu 3 of khaui, let her spue it out immediately.

    1 Stephen Quirke: bed-bound, not stretching when she shakes it
    2amemu of the uterus – Stephen Quirke: ‘it is clenches of the womb’
    3 1 henu : almost ½ litre

    12. Treatment for a woman pained in her shanks
    Diagnosis
    Thou shalt give for it strips of rag (?) soaked in frankincense …….. [if] her movements (?) 1 are pleasant (?) in her doing everything, it is health; if [her] movements (?) [are painful]2 thou shalt say as to it: it is ….. [uteri] 3.

    Treatment
    Thou shalt do for it (thus): mehui of fresh grease (or fresh grease melted ?)4, pour [upon her ….] put frankincense5 on her …. after doing this..

    1 possibly referring to the results of the purging
    2 Stephen Quirke: If the product [is foul?],
    3 of the uterus
    4 Stephen Quirke: with [..] cup of fresh oil,
    5 Stephen Quirke: resin

    13. Treatment [for a woman in her …], in her legs, in one side of her (?) …
    Diagnosis
    Thou shalt say as to it: it is qahu (bending ?) of the uterus.1

    Treatment
    Thou shalt do for it (thus): … seeds of sheni, absynthe (?), flowers of reed (?),2 [pound, grind fine etc ? …….] the side in which it pains her, [let] her lie upon it. If return …3 two (?) … let her eat two packets (?) of …. divided amongst ……….. si purget 4 ………. in her doing anything ……… [she will be well (?) if you find her …..] swollen, put thy finger upon it, and if thou find it hard ……………… upon the vulva, it is colic5.

    1 Stephen Quirke: ‘[it is] ejections […]’.
    2 Stephen Quirke: with …], prt-Sny plant, saAmw plant, mwt-parts of gyw plant
    3 Stephen Quirke: If […] circulates
    4 if purged – Stephen Quirke: If she passes
    3 Stephen Quirke: it is worm

    14. Treatment for a woman thirsty ….
    Diagnosis
    Thou shalt say as to it: ……

    Treatment
    Thou shalt do for it (thus): shebe-gum 1/64 hekt 1, auyt-gum ………….. altogether (or likewise)2.

    11/64 hekt: about 80 cm³
    2 Stephen Quirke: You should treat it with a measure of fermented hesa-liquid, and […] of hesa-liquid of awyt […] on form (?)

    15. Treatment for a woman whose abdomen is swollen
    Diagnosis
    Thou shalt say as to it: ………………….

    Treatment
    Thou shalt do for it (thus): malachite (or other green material) 1/64 hekt, pound, grind fine, cook in mehui (?) (of) cow’s milk1 ………… [drink it] four (?) [days ?] .

    1 Stephen Quirke: You should treat it with a measure of wADw, grind and refine, boil with a cup (? of milk

    16. Treatment for a woman pained in all her limbs and the sockets of [her] eyes …. her …. is kemt
    Diagnosis
    Thou shalt say as to it: it is kemtu1 of the uterus

    Treatment
    Thou shalt do for it (thus): grease2, 1/64 heqt ….. figs (?)3, grapes, nekaut, auh, seeds of sheni 4……. pound, grind fine, cook, drink three days.

    1 Stephen Quirke: pains
    2mrH.t – Thesaurus Linguae Aegyptiae: Fat (general), anointing oil – Stephen Quirke: oil
    3 Stephen Quirke: ished-fruit
    4 Stephen Quirke: notched sycamore fruit, beans, prt-Sny […]
    The fruit of the sycamore (nekaut, nqa.wt) had to be notched for it to ripen. The Thesaurus Linguae Aegyptiae translates auh (jwH.w), Quirke’s “beans”, as “edible fruit (as drug)”

    17. Treatment for a woman [whose] blood …. womb 1, with ache of her head, her [mouth ?] and the end of her hand (wrist or extremity ?) 2.
    Diagnosis
    Thou shalt say as to it: ……………

    Treatment
    Thou shalt do for it (thus): clear the floor for her 3, place upon it the lees of sweet beer [covering so as ?] 4 not (to allow ?) anything to fall on to it, thou shalt lay benau mesesh upon the side of these lees [and ……………..] upon them, and let her sit upon it; if nothing enters it 5, thou shalt cause to be cooked ……………… let [it] cool, let her drink (it); si autem inciderit ei sanguis ejus vel 6sehau 7, [it is ………………….].

    1 Stephen Quirke: bleeding […] human mother
    2 Stephen Quirke: the palm of her hand
    3 Stephen Quirke: by smearing for her ground
    4 Quirke begins a new sentence here: [If] nothing emerges for her,…
    5 Stephen Quirke: [if] nothing emerges for her,
    6 but when her blood be interrupted or – Quirke: [if], though, blood or bodily fluid emerges for her,
    7sehau: pus (?), cf case VIII. The Thesaurus Linguae Aegyptiae gives for sHA.w: [symptom of illness affecting the uterus] which is not only moderately helpful.

    18. Another (sic). Ad nudandam (?) mulierem a viro ejus ?? 1
    Half of a badt (?) 2 of milk (?) ………… of a badt (?) ……….. contunde (?) 3, consperge in vulvam ejus 4

    1 In order to expose (?) a woman to her man – Stephen Quirke: Another (prescription? book?) for unveiling a woman from [..]
    2 The Thesaurus Linguae Aegyptiae gives for bAd.t: [a (measuring) vessel] – Stephen Quirke: scoop
    3 Stephen Quirke: Solidify (?)
    4 grind (?), sprinkle into her vulva.

    19. Discernere eam quae pariet, in utero mulieris gravidae (?) 1
    Si revenerit mensis mensis, intrat …….. 2 of the evil 3

    1 To distinguish that which will be born in the womb of a pregnant woman.
    2 If it returns month after month, enters …
    2 Stephen Quirke: of the suckling woman (?)

    20. De (muliere) afflicta remediis ad efficiendum conceptum 1
    after ceases (?) the return ……………… pound, grind fine, [strain] in cloth on gruel(?) 2auyt (?), pour mehuyu 3 …………… Incense, fresh fat, dates, sweet beer, put inside a sheda 4 (of wood) in the flame; thou shalt fumigate ………. as a sweetener of the mouth.

    1 About the afflicted by the remedies for achieving conception – Stephen Quirke: As for a woman stricken by a prescription for pregnancy
    2 Quirke does not translate HsA, The Thesaurus Linguae Aegyptiae gives for HsA-n-Sbb: [a dough-like vegetal substance (med.)]
    3 Stephen Quirke: Submerge in the waters (?)
    4 Stephen Quirke: Place inside a rack (?)

    21. To prevent ……….
    … crocodile’s dung cut up (?) on auyt-paste 1, sprinkled …………..

    1 Stephen Quirke: chopped over HsA and awyt-liquid

    22. Another medicine
    1 pint (henu) of honey, consperge in vulvam ejus 1; this is to be done upon sehem (?) of natron 2.

    1 sprinkle on her womb
    2 Stephen Quirke: on natron bed

    23. Another ……..
    …… upon auyt – gum 1, consperge in vulvam ejus 2

    1 Stephen Quirke: over HsA and awyt-liquid,
    1 sprinkle on her vulva

    24. Ad morsus (?) uteri dissipendos 1
    Stalks (?) of dates on …….. ; beat it fine on sweet beer, fac ut consideat super haec distrahens femora sua 2

    1 For removing the pain of the womb – Stephen Quirke: This is for removing tiAw-pain of the womb
    2 Make her sit on it separating her thighs – Stephen Quirke: have her sit on it with her legs apart

    25. Treatment for a woman heated 1 ….
    ….. are her eyes bleared (?): kheper-ur (wood) grated (?) upon ab of mesta 2; ………. sprinkle ……. four mornings, thou shalt cause her to sit upon the water of ……… of a pond, cause 3 ………..

    1 Stephen Quirke: burning
    2 Stephen Quirke: on the left side of the birth-brick (?)
    3 Stephen Quirke: and (?) lake water, place

    26. Discernere eam quae concipiet ab ea quae non concipiet 1
    facies adipem recentem cum …………….. [examinabis] tu eam: si inveneris musculos mammae (?) ejus khasha, dices, est mulier pariens: si inveneris eos kenken (molli, humidus ?), dices pariet tarde: si autem inveneris eam (sic) velut colorem (?) …………. [dices, non pariet unquam] 2

    1 To distinguish her who will conceive from her who will not
    2 ……………. you will [examine] her: if you find the muscles of her breast khasha, you will say this is a woman giving birth; if you find them kenken soft (?), you say she will give birth late; but if you find them like the colour … [you will say she will not ever give birth] – Stephen Quirke: You should [make] fresh oil and […] You should […] it. If the vessels of her innards are found distended, you should say of it ‘it is the birth’. If you find it limp, you should say of it ‘she will give birth late’, but if you find her like ..[…]

    27. Another time
    fac ut consideat super terram abstersam faecibus (?) cervisiae dulcis: pone [……………. si] dabit vomitum, pariet mulier: numerus quoque vomitum qui ex ore exibunt, erit numerus partuum …………….. Si autem non vomuerit non pariet umquam. 1

    1 Make her sit on the ground wiped with lees of sweet beer: put [……………. if] she vomits, the woman will give birth, the number of times vomit leaves her mouth, will be the number of births ……….. But if she will not vomit, she will not ever give birth. – Stephen Quirke: You should have her sit on earth smeared with dregs of sweet beer, put fruit, [dates …] […] ejects, she will give birth and for every ejection which comes from her mouth, each is one birth (?) […]. [If she] does not [eject] though, she will never give birth.

    28. Another time
    Put thou one onion bulb 1 on [her] body 2 …………………….. on which thou findest it, thou shalt say as to it, “she will bear a child”; if thou dost not find ……. her nose (?) 3 …………….. she will not [bear a child, ever].

    1 Stephen Quirke: a bundle of onions
    2 Stephen Quirke: mouth on belly (?)
    2 Stephen Quirke: her/its fore

    29. Another time 1
    Strike (?) thou as to her 2 upon her lip (?), the tip (?) of thy finger upon the top of her menaa (shoulder ? or part of arm); [if she] twitches (?) 3 [she will bear a child] [but if she ? does] not twitch (?), she will not bear a child ever.

    1 Stephen Quirke: Another instance.
    2 Stephen Quirke: You should pummel for it
    3 Stephen Quirke: [If .. ] hurts

    30. Another time
    (Say) “O thou calf of Horus ……………………… I am upon …………….. Horus:” or “mayest thou enter the place to which thou art called (?) 1.”
    Is said [this] incantation …………… if (anything) fall from her nostril she will bear a child, if (anything) fall from her vulva she will bear a child, but if …………………. she [will not bear a child] ever.

    1 Stephen Quirke: Go down to the place from which you […]

    31. Another time
    If thou seest her face green 1, but in green (?) thou findest things upon her like ……….. [she will bring forth a m]ale (child), but if thou seest things upon her eyes she will not bear ever.

    1 Stephen Quirke: fresh with freshness

    32. Discernere eam quae concepit 1 …………
    like that “finger upon her menaa .”

    1 Stephen Quirke: Determining a woman who will conceive

    cf case 29

    33. To prevent a woman from biting her tongue 1
    beans, pound 2 ………. upon her jaws (?) 3 the day of birth; it is a cure of biting 4 excellent truly millions of times.

    1 Stephen Quirke: Preventing acute pains of a woman
    2 Stephen Quirke: grind with
    3 Stephen Quirke: at her molars (?)
    4 Stephen Quirke: [This is] an effective (way) to prevent acute pains

    34. [Si inveneris ?] mulierem cujus urina in loco (statu ?) tristi est 1
    si venerit urina ……………. she shall recognize this 2, that (?) she will be so always.

     

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  • The Real Gemstone File – The letters of Bruce Porter Roberts I

    The Real Gemstone File – The letters of Bruce Porter Roberts I

    The Real Gemstone File – The letters of Bruce Porter Roberts – Part One

    This writing is one of many attempts to secure moral and legal cooperation in the correction of immoral and illegal acts. So defined in my constitution — and in yours. It is in a sense an application for legal representation. As will be seen, the legal system is a part of the massive group from whom I seek relief. They will not prosecute themselves. I apologize for the sometimes hardly legible handwriting. The subject matter will be new to you and, because of it’s vastness — and your unfamiliarity with the background — you will have immediate questions.

    I ask only that you overlook any questioning until you have read the entire bit. You will find that most of your questions will be answered. Certainly most of the key questions.

    Surely, in any event, enough to enable you to reach a decision as to whether to pursue the matter — or to drop it, as many have done. Should an illegible word or phrase puzzle you — and again, my apologies — I will, of course, interpret it for you. I am an American — born that way, and I’ll die that way. But — of the original 1776 variety — whose intent was really clean, believing in freedom for this country — and for all others. Not the type of today, the group which has converted that original constitution — and its intent — into a Mafia base of operations, grown so powerful that it censors the will of the general public and threatens the security of the rest of the world.

    It is a request for legal representation. The first lawyer to whom I made this request — two months before the 1968 election — was Richard Nixon, and his partner, John Mitchell. That request elected Nixon to the presidency — as you shall see. And he has been running from me ever since. Chappaquiddick, “Howard Hughes,” and Nader are some of the keys. But the real key was a hit-run accident by the Alioto family — covered up by Alioto — that exposed the Mafia Election Process which elected Nixon. They now want Alioto out of the way, but not by exposing the key. And Alioto knows this — and so —

    Dec. 10, 1971
    Note: Ralph Nader published a book — “Unsafe At Any Speed” — a costly critique of General Motors. The attorney for GM was Ted Sorenson (former JFK advisor). GM attempted to discredit Nader — private investigators. Nader sued for $26 million — “Invasion of privacy.” Called the “suit of the century” — GM attorneys (Sorenson, Rifkind, Goldberg) had it blocked through the century. Nader faithful believed that Nader would fight it all the way through.

    Public knowledge of the accompanying letter changed that in four days. Without topping Nader, in any way, in his critique of GM — Simon Rifkind (note that Sorenson suddenly dropped out of sight), Sorenson’s partner, delivered to Nader $467,000 cash — a tax-free settlement. Nader quickly grabbed the bait — to the total dismay of his faithful. Nader knew, however, what his followers didn’t know — this letter. This, he knew, was the whole ball of wax. He didn’t have to settle for $26 million. He could have it all. If I gave it to him. And I offered.

    Ted Sorenson, an advisor to JFK, was called upon to write Teddy’s Chappaquiddick “walk on water” speech. Simon Rifkind, former federal judge, and Sorenson’s partner, was a key figure in the Tammany Hall Judge Crater disappearance in the 1920’s — an old Kennedy friend. Arthur Goldberg, former U.N. Representative and Supreme Court Justice and Labor Department head for Kennedy, and a partner in the firm, hired Esther Newburgh, one of the Chappaquiddick “girls” — but recently, sensing problems, resigned from the firm in favor of solo private practice.

    Today — Nader kicks Presidents and Senators in the ass and spits in the eye of other governments (i.e. — Japan, England) — with impunity. Fellmeth finally allowed access to this information — by me — not Nader — published a report labeling the entire California State Government a Mafia cell. Today, Fellmeth is publicly investigating Congress. The original Nader group was Nader, Fellmeth and Cox. Cox is now Nixon’s son-in-law.

    This letter — since August, 1970, has been on Nixon’s desk — and Mitchell’s, Alioto’s, Onassis’, Hoover’s, and on and on. It, with related incidents, has resulted in China’s admission to the U.N., Nixon’s world trips to everywhere — including Russia and China — Agnew’s antics, Teddy’s bit, and Nader’s winning of a private (non political party) poll by Mike Royko on the presidency — 1100 for Nader, 400 scattered between Muskie, Kennedy, Humphrey, and Nixon.

    Nixon is crawling around the world on his belly. Buying, where possible. Selling, otherwise. Teddy dips in all the “holy crusades” — everywhere — Middle East, Pakistan, and Ireland. China wouldn’t let him in. Yesterday, a British politician stated, in Parliament — “Kennedy should stay out of Public affairs and settle his own Personal affairs.” The Churchill-Kennedy-Onassis cancer of the British hierarchy (a hangover from the Joseph P. Kennedy, Roosevelt, Winston, Onassis’ original booze-heroin group) hooted him down — “Unfair to mention the murder at Chappaquiddick!” This, of course, is the same group that covered up the head chopping off murder of Wilkinson, in England, by Senator John Tunney’s sister. Tunney — Teddy’s closest friend — originated the phone call series to and from Chappaquiddick on that murder night — from his sister’s home in the Bay Area. That caused Tunney’s sister to wind up in England — and chop her squawking hubby’s head off. For this murder, she’s in a nut house — “sequestered.” She’ll be released soon — “cured.”

    Me? Since August, 1970? Nothing. Mitchell and Hoover are hiding. The entire hierarchy is out with shovels — covering up.
    The plainly exposed areas — Onassis’ “Howard Hughes,” Chappaquiddick, this letter, and a host of uncovered events in history — assassinations through wars — are all focused on the 1972 U.S. elections. Cover-up is the name of the game. Potentials? Nixon, Nader, Teddy, Muskie, Humphrey, and all the rest? Well, how impressive can they be — with shit-covered faces and massive necrophilia (that’s “fucking of the dead”) on the grave of Mary Jo Kopechne?

    It starts, of course, with the most crucial cover-up of all — the cause of Chappaquiddick — the expose of the Mafia Election Process — the unveiling of the cover-up of Christ — namely, the cover-up, by Alioto, of the Alioto hit-run on my car at 10:47 p.m. at the corner of Franklin and Lombard, San Francisco, on September 16, 1968, two months before the 1968 election, which secured Nixon’s election because of the cover-up action. This, in spite of Onassis’ ”Hughes”-Maheu wholesale Las Vegas skim money bribes to all contenders (the skim that “Justice” currently ascribes to Lansky — and that’s how big it is — Lansky is to be the fall guy for that phase of the bit). That hit-run report is currently buried, in City Hall, under the name of Kathryn Hollister. My name is Bruce Porter Roberts — and I am not a girl.

    Because of this, Alioto is on trial for things. Many things. But, always elsewhere. And never the hit-run. My “friend” of the hit-run incident in Sept., 1968 — Richard Carlson (now known in China as “Chappaquiddick Little Dickie”) was ordered to write “The Alioto Mafia Web,” a Look story, on election day, 1968, by Nixon — and to bury the hit-run. He obeyed. This, of course, was to hide the key — the Mafia Election Process, being exposed — by me. Nine months later, the pressure from that hit-run caused Chappaquiddick. And there they are — all of them — with shit on their faces.

    This Page sent Feb. 12, 1971 to Fellmeth (and Miller)
    Here’s a contemporary validity check.
    The accompanying letter was written on August 10, 1970 — following a TV interview with Nader on August 9th.
    On August 10, two phone calls were made to two San Francisco newspapers — ostensibly to locate a Nader address to which to send the letter. General reason for the letter, with intuition as to contents, was deliberately mentioned. This, over a phone which has been tapped for several years and to the offices of both highly concerned newspapers — one of which was known to be “purchased” by Alioto.

    August 15th, issues of papers carried a story involving a sudden cash settlement of Nader’s lawsuit against General Motors. That settlement was made on about August 14 — three or four days after knowledge of contents of a letter involving Chappaquiddick and one of it’s cover-up mentors — Ted Sorenson — was publicly released over a tapped phone to two San Francisco newspapers — plus knowledge that it was being sent to Nader.

    Ted Sorenson was the lawyer originally hired by General Motors to contest Nader’s suit. Ted Sorenson’s law firm was the one that presented the cash settlement to Nader’s firm on about August 14th.
    Why, then, the sudden settlement — by Teddy Kennedy’s Chappaquiddick cover-up lad, Ted Sorenson, who was also defending General Motors against Nader?
    I believe this letter — knowledge of which was released publicly on August 10th — caused this action by Ted Sorenson, who happens to be the cover-up artist in both cases — General Motors and Chappaquiddick.
    Millions have been spent to cover up Chappaquiddick. What’s another half million spent attempting to get a known reformer — Nader — off the back of this monstrous group — or attempting to prevent any knowledge of this huge 45 year conspiracy from coming out in the open?
    Because of the phone calls — to and from the cottage at Chappaquiddick — Mary Jo mentioned informing Nader. This is one of the reasons she is dead.

    And this, after all, is all that matters — the preservation of the hierarchy of cancer. Is it not?
    Otherwise, why would all of this Mafia nation squat on Mary Jo’s busted nosed grave? And elect her murderer President? And proceed with Fatima #3?
    The United States of Mafia. Cancer in a flag and a [Unreadable ].
    Goldberg (Sorenson’s Simon Rifkind partner) — on Law Day: “The constitution requires equal justice for all of us. That is what is written on the Supreme Court Building and that is what it is about.” Ah, yes — Mary Jo. Goldberg hired Chappaquiddick broad Newberg and sits on her mouth.

    Sorenson, who bribed Nader for Onassis, Teddy and Dickie’s brief for Mafia Advertising against all TV stations: “Stifle [Unreadable ] regulation by the FTC. Go along with my clients — who pay [Unreadable ] to TV — or we’ll put you out of business.”
    Reagan: “Shut down all Free Speech radio stations. They reveal too much.”
    Congressman Moorehead: “Nixon leads an assault on press freedom of calculated deception and news management. He uses government for intimidation, naked legal power to stop the newspaper presses, grave harassment, legal action against legislators and publishers, and less direct methods of attack.” The injunction against the “Hughes Loan” is more than naked legal power. Dickie followed it up with a 20 man IRS team to Vegas to collect — for Onassis — all the loot pilfered from “Hughes” (i.e. John Meyer’s mining claims, skim by Lansky, etc.). Maheu still wants $50 million from “Hughes” for the assassinations — loyal service to that good Mafia group — FBI, CIA.

    Brugmann — publisher of the Bay Guardian — advertises for volunteers to clean up the Mafia shit of San Francisco. He was one of those reporters Greenagel stated were working on the Alioto hit-run at the time of Chappaquiddick. Two years ago I told him if all this crud so that he could win a lawsuit. He disappeared. But still advertised for volunteers. He lost that lawsuit and he has two more. Two months ago — in a long phone conversation — I told him this crud again — so that he could win those suits. I offered him specific convicting evidence. His last words were, sadly, “I’ll see what I can do.” And then he disappeared again. His ad — for volunteers still runs. So does he.

    James Reston, New York Times, threatened to publish the Pentagon Papers in his personal paper — “The Martha’s Vineyard Gazette.” Yet, he was watched.

     [Atleast one missing page. This is a part of the first Nader letter in the files. Pages Six through Eleven are all labelled “Letter 24” in Roberts’ handwriting. Here, beginning text refers to the murder of Nancy Pelosi’s daughters in a fire. ]

    The court was adjourned the following day out of respect for the tired firefighters and attorneys and the three dead girls.)
    Then in early July, 1969, pre information leak of the Alioto-Mafia story caused political consternation. Alioto and money backers tried to force Unruh to run for Senator, leaving Alioto a free shot at the Governor’s race (he had to get [Unreadable ] the law). But Ted Kennedy had friend John Tunney lined up for the Senator’s race and he blew his stack — that night at Chappaquiddick. Over the phone. several calls — incoming and outgoing. Mary Jo heard these. She had been with Bobby in L.A. She went through his papers after his death. She knew about JFK in Dallas. After those heated phone calls at the cottage she bolted from the cottage in total anger. That caused her death. Teddy didn’t dare try to rescue her. A forty year governmental, business, etc. conspiracy would have been exposed. Joseph P. Kennedy was a member. Those phone calls were the reason for the entire inquest cover-up.
    The cover-up of JFK in Dallas — from the very top — was done for this same purpose — prevention of the disclosure of this same forty year conspiracy.
    Nixon, Mitchell and Hoover all know this (through me — if not before). Those Alioto and Kennedy conspiracies were primarily conducted against me, since I, alone, wrote it all down — in book form — and sent copies out to various places in this country and to others. I even sent one copy to Alioto.
    The reason for the bribe offers and the cover-up of the minor hit-run (pre-election, 1968) was that another event had happened to me, in April, 1967. That was an insurance fraud, by a woman (she jumped in front of my car). I beat the case. Later I found out that she had been paid anyway — by a group of insurance companies. I also found out that Chief of Police Cahill had buried the entire matter that I had turned over to him. Reason: it involved a huge insurance company, and corporation rackets, that went back and paralleled the other — one and only — same forty year conspiracy.

    Those events happened to one who for ten years had been happily experimenting in the physics and chemistry of a group of minerals. In voluntary isolation, which is the only way I can really work. I had no political affiliations, hadn’t voted for fifteen or twenty years, didn’t care who was in or out, and wasn’t even sure we had a president. A couple of divorces, and all that stuff, but at least I was doing what I wanted to do.
    At any rate, I’ve been watching your action and it looks pretty good to me. I read where General Motors had investigators watching you.
    Move over. I’ve had Alioto hoods, Kennedy aides, the FBI, the CIA and a batch of others following me around like a conga line.
    All wondering. It is known that I have spread my writings (dates, places, times, evidence — volumes about four phone books in size) out in different places. It is also known that almost everything is true and verified. What they don’t know is what I or my heirs are going to do.
    And that is something special. And why I write to you. My action happens to parallel yours. I have the financing and the tools to get the job done. I will get it done. But yesterday on TV I witnessed your answer to the question, “In view of your certainty of conspiracy, what are you going to do about it — relative to elections and changes you have in mind?” Your Answer: “Nothing.”

    That, of course, is up to you. However, I have the solution to your entire program. You are welcome to go over my entire file and use it as you see fit. I’m going to do exactly what I have planned to do, under any circumstances. Don’t misunderstand me. I think you’re doing great. I’m not criticizing. I figure you’ll get it done, one way or another. But I know things that you don’t know. The solution to your programs, for one thing. And now — not forty years from now. I’m fifty and I’ll be damned if I’m going to wait till the year 2000 just to correct one injustice.

    For instance: A week before the recent Cambodia invasion, I submitted an ultimatum to Nixon, Mitchell and Hoover (same Republican theme). I proposed to use a traffic citation (minor offense) in order to blow the whistle on Teddy, Alioto, Onassis, a forty year conspiracy, same FCC, monopoly stuff here, and almost the entire list of injustices you are currently pursuing. I notified them that in the interest of getting the job done I had switched channels (a year and a half of inaction was wearing on my nerves), but that I proposed to bring it all out in that court — since that particular judge was running for election the higher court and that would automatically elect her. I also specified that a positive response to this ultimatum was required.

    On April 28, 1970, I appeared in court. I was innocent, I thought, but I pleaded “guilty,” with the understanding that I could explain (the judge knew of my ultimatum).
    “Please,” the judge said, :I want you to plead no contest, and this is wrong, and I dismiss this ticket, and next case.”
    The judge lost the election and is now unemployed.
    At the moment I appeared in that court — on April 28 — at that moment, Mr. Nixon issued the final decision to invade Cambodia. He had had my ultimatum for four days prior to that — four days in which all Republicans had told him — in horror — that it (the Cambodia invasion) was certain political ruination.

    Mr. Nixon, you see, was in possession of political knowledge that the others were not. Had been in possession of it for a year and a half. Intends to use it. Or — as I wondered when I switched channels a long time ago — at least whatever part of it will benefit the Republican Party (not me, not the public, just them). Wherein lies their fear.
    Since, so far, I alone have done this — possibly caused Nixon’s election in the first place (the 150,000 California vote switch that would have elected Humphrey . At least I silenced Alioto, Unruh and Humphrey in San Francisco) — did cause Alioto to bow out of the California Governor’s race — and will cause his removal from the Mayoral race (his new Mafia trial starts next month) — did cause Teddy to bow out of the 1972 Presidential election race — and will cause his removal from the Senate — have absolutely started the dissolution of the Democratic Party (they are deeply committed to the forty year conspiracy — way back through Joseph P. Kennedy and Onassis) — and herein lies their fear — it could effect the existence of the two party system (which includes Republicans), since, in that phony facade lurks the faults that you yourself so plainly see.
    “Positive response is required,” said my ultimatum.
    Two days after that “traffic court” hearing, two men appeared.

    They were Ed Sullivan (that’s his name) and his partner, whose name I don’t remember. They were written up in Reader’s Digest, I believe, about five years ago — a story about the top team on the FBI strike force.
    At any rate, I knew them. They were very friendly, but somehow nervous and apologetic.
    Finally the partner just blurted it out. “You have just been through the biggest con game in history.” That was supposed to be my response, since regulations require that no information be given out.
    I said, “I know that. But, how did I do?”
    He: “You’re,” pause, “okay.”
    That’s it. They left. But what concerned me was the pause. Was he about to say “100% right,” or “90%,” or “screwed.”?
    At any rate, to get to the point —
    Legally, I live with my parents — an elderly couple who also respect you — at 1277 8th Ave, Apt. 206, OVI-6718. Actually , I spend nearly all my time in an apartment downtown, and answer the phone there only when my mother calls. It is my way of getting some work done.
    I cannot leave San Francisco, because of what is happening and what will happen soon.
    For your sake, you should read a copy of this entire affair. You can read it at my mother’s. Or in a conference room in a bank vault downtown. Or whatever you wish to do.
    “Nothing,” as you said on TV. Or anything.
    I regard this letter as a confidential matter between myself and you. All matters will be public soon. However, my plans relate to the timing of release.
    Pre-knowledge is a powerful weapon. Check Mr. Nixon as he pondered the Cambodia invasion. Political power is a weapon. Money is a weapon. Communications access is a weapon. I have these things. I will use them. To the hilt.
    As far as I can tell, I want the same things that you do. It just sounds right.
    Or maybe you just like to read murder mysteries. If so, come on out and read the granddaddy of all. Mary Jo, John Tunney’s sister, Newsom’s nieces, Eugenie Niarchos, Yablonski family.
    Assassinations? There have been a few. And they are related. Related to the forty year conspiracy — and its fringe developments.

    Which is the reason I have the conga line behind me. And nothing to fear, really, since it’s more like I’m covered by an umbrella. Anyone with knowledge of this entire affair is completely safe.
    Quite the contrary. I have never seen so many people so totally afraid of a few sheets of paper. And this goes from the local mayors through Congress and the Supreme Court and right at the tip to the presidency.

    Sincerely
    Bruce P. Roberts
    1277 8th Ave., Apt. 206
    San Francisco, Calif.
    OVI-6718

    P.S. I just read this thing over, and let me correct an impression. The events listed here (Alioto, Kennedy, etc.) are minor. The major import of this entire thing relates to much bigger things. Your field. Total reform. All sections. The forty year conspiracy is a cancer that has the entire socioeconomics lives of Americans locked onto a course of destruction. I’m sure you know this, but I’m also certain that you do not have the keys to the curing of the cancer. I do.

    For your information: Reading time of the main written sequence of events — about six hours. Study of evidence, affidavits, proof — one hour to one month. Verbal questioning (you will) — one hour to one month (or a year, if you choose to examine how it is that a finger of this cancer touches every phase of matters that I have noted you are interested in. i.e. the history of U.S. Leasing, from its formation in S.F. in 1957 to the recent attempted merger with Chase Manhattan, numbered bank accounts, the legal Mafia, insurance, lobbyists, etc., etc.
    And one more interesting point. At this moment, I have employment for at least 500 attorneys — and their staffs — on a permanent basis — all collecting money from collectable lawsuits similar to yours against General Motors. The attorney who generates the publicity from the major fraud will probably be the next president of this country. These suits will all be in the public interest. The conspiracy was against me, primarily, for prevention of disclosure, and involves a list of thousands of individuals and groups. And it is in this light that I have a question for you:

    Are most attorneys rotten because that is a basic requirement of nature in order to be one? Or, do they become rotten by the mere fact of joining the group?

    Reminds me of “Which came first — the hen or the egg?”
    I would respect your judgment on this matter. And you may consider that an application for legal council.
    If, that is, there still remains an abstract affair called, as I recall, “Law and Order.”

    (Insert — first Nader letter)
    About Feb. 14, 1972
    Note:
    The following pages, tape, film and documents contain proof of the three exposed keys to the destruction of the United States by the group known as MMORDIS.

    1) The Alioto hit and run — Sept. 16, 1968, 10:45 p.m. at Franklin and Lombard Streets — the attempted cover-up of which elected Dickie to the presidency and exposed the real key: the Mafia Election Process.

    2) An event that caused Chappaquiddick — because of the tempers and phone calls — from Tunney to Kennedy and back to Alioto about that very exposure of the Mafia election process — and the subsequent Inquest cover-up, total reason of which was to cover up those calls. The hiding of these by Loeb resulted in Hoffa’s release from prison. Chappaquiddick exposed the 1932 Joseph P. Kennedy-Onassis English booze and heroin importation into Boston, under the auspices of Franklin D. Roosevelt and Winston Churchill. That blackmail moved Onassis into the White House and #10 Downing Street. It moved Joseph P. Kennedy into the top ranks of legal looting — SEC swindling on up. It moved the Mafia three — Onassis, Kennedy and Roosevelt — to rig World War II — documents now released after twenty five years have finally certified this. Chappaquiddick exposed the entire Mafia election process — the assassinations by “IBM,” Iron Bobby Maheu — Robert A. Maheu — of JFK, Martin Luther King and Bobby — which led to

    3) The exposure of the Onassis “Hughes” Mafia Money Funnel — which takes in all heroin, gambling, murder, SEC — whatever — loot — from all over the world, and washes it and sends it back by the billions to purchase presidents and all public officials — in the identical manner in which William Turner describes how Hoover’s Ex-FBI club does it by the Hoover blackmail files. It deals with Onassis calling Apalachin in 1957 to brief all state “families” in running their own state elections, and the nationals. And the Onassis “hyping” of Howard Hughes (by assistant “Cesar” Davis — now Chester Davis, in charge — and Johnny Meyer — now Onassis’ alter ego and Jackie’s “security”), and takeover of Hughes’ empire — and the purchase of V.P. Nixon — via a bribe from Dietrich — who warned Dickie of Treason if exposed, and recorded Dickie’s answer, “Fuck America. My family comes first.” The direct Onassis ownership of the U.S. via the Kennedys in 1960 — and this with hedge “bribes” to Dickie. Maheu’s CIA-ordered Castro assassination (aborted). The prompt Onassis-Vatican-Kennedy-Spellman “Holy Crusade” in Vietnam — for loot and heroin and church conversion. The resistance of Hoover’s club to the Onassis takeover. The assassinations — by Maheu — for Onassis. The creation of an Onassis’ Greece. The purchase of Nixon and Humphrey in 1968 by Onassis’ “Hughes.” The snatching of Jackie — by Onassis with Vatican aid. The murder of Mary Jo, on whose lid they all sit — Vatican and Mafia, and all groups. Hughes’ burial off Greece, April 18, 1971. The power struggle now — and the key: the fact that all bribery now accelerates to treason, and that is a hanging offense for all participants. Alioto on up, and on down.

    Dec. 2, 1971
    To this group:
    My proposition: To bring this entire matter out into the open in a giant “Knapp Commission” in the United Nations — sponsored by moral, human legal representation from all non-Mafia countries. Delineated by tape, film, personal appearance and volumes of evidence. Delineation — with deliberate withholding of certain evidential items, in order to stimulate 140 million partially decent American minds into individual investigative activity — with continual clues furnished to offer encouragement. Participation — the finest therapy.
    There are many contributing factors to War and Crime. I do not know them all. I do believe I have listed the keys. I believe that an international race to clean up shit is preferable to an international race to blow it all to hell.
    I believe Christ existed — that he was an exceptional man — and that he said and did those things. What was covered up — deleted — or altered — for the personal gain of the handmaidens — in the book that was finally issued — is perhaps the basis (the cover-up, that is) of War and Crime.

    The Knapp Commission professes to be simply an open investigation. Not a criminal action. It did, in that manner, uncover total N.Y. Police corruption — i.e. cops selling heroin — for the public to see. Since it was minor — compared to, say, World War III — the Mafia-censored press allowed parts of it to be exposed. Why not? The Legal Mafia will cover it up and the Vatican Mafia will sanctify the cover-up.
    I propose to focus world Non-Mafia Press and Legal exposure on the current United States Mafia Election Process — the exposed 1972 election campaign. It is a committed affair — and as readily visible as the concentrated geological strata of 2,000 years of Mafia time, exposed to all — along the “cliffs” of Chappaquiddick.

    In 1776, an oppressed little band of Americans fought a huge tyranny — the same one — Religious Mafia Tyranny and English Political Tyranny — that caused the Reformation. They composed, in a matter of hours, a beautiful constitution — flawed by haste, but beautiful by intent. In two hundred years it was gulped by the Monster of the Pond — Poucha Pond — and the Mafia group that swallowed it there is the same group that crucified Christ — once more, Mafia Politics and Mafia Religion.
    Today, the United States and world wide Mafia is the tyranny that is stomping in Vietnam. A complete reversal. I wish to expose that cancer — in my own country. I believe that exposure, alone, would lead to a world wide race to clean up shit — so that we can all continue to live. It is not a matter of one nation viciously facing another in a “National Interest” or a “Holy Crusade” (and there it is again — the same Mafia Political and Mafia Religious handmaiden coalition) holocaust — which today is international suicide. It is a matter of survival for all of us. You and I, for instance — as we sit here.

    Said a dissident CIA man to me recently: “It is too bad J.C. didn’t own a printing press. If he had, he might have beaten that crucifixion rap. And we wouldn’t be sitting on the edge of a shit pit.”
    I believe that U.N. “Knapp Commission” could be that printing press. Other means are working. And I don’t care which way gets it done. I’m dead. But I completed arrangements to kill the cancer. Dead or alive.
    Better alive, of course. Dead, it’s a bloody meat axe that can’t tell cancer from non-cancer. Russian from American, Chinese or Samoan.
    Our Mafia has decreed — “death to any American who talks to any foreigner and says anything mean.”
    I will discuss — in detail — suggested reforms with any human, any nationality, any place, any time. He must, of course, be a principal — positioned to be able to do something about it. He must be a non-Mafia. The conversation must be completely open to all non-Mafia national principals.
    I offered Nixon the role of Abraham Lincoln — after I elected him.
    You know his Mafia reply.
    Anyone else care for the role? A wise man has stated: “Anyone who knows a way out of World War III has a duty to try to do just that. Anyone who blocks him is cancer.”
    The subject is vast. But the answers are simple. You have scientists. Ask them. Any experiment — complex. But when solved, all is simple. “Why didn’t someone do this long ago?” there isn’t one successful scientist who hasn’t asked that question. Of himself. After he made the complex simple.
    I will walk out this door as if I’ve never been here. And go about my own business. About which you can probably surmise. I know something about time. It is priceless. And fleeting.
    Your move. As long as it follows the general pattern laid out here — necessarily brief — I, alone, will activate the entire procedure.
    And, as the man said, “Anyone who blocks this is cancer.”
    I would know that too, wouldn’t I?

    Roberts

    P.S. I can understand the need for confidentiality in preparing a legal case of this nature. There is now precedent. Film, tape, form of presentation — timing — all would have a bearing. It must work. It is a one-shot affair. Were it not handled properly, and presented with its utmost shock value — suddenly — Fatima #3 would be here. What have they got to lose? They would be dead anyhow. This is a part of the philosophy that has sustained me. Massive CIA trickery — from tape to entrapment — has been tried on me.

    So far, I have stayed ahead of the game. I also have the feeling that some of them are counting on me to do the right thing. Otherwise I would never been allowed to walk through this door.
    I know that you have noted a conciliatory U.S. attitude since I submitted the April 23, 1970 “ultimatum” to Nixon — that led him to take a chance on invading Cambodia. Or, more recently — open trade attempts — stimulated sharply by the Neilson conversations.
    There is not one single national or international event that has not been effected be my efforts to expose, and the Mafia attempts to cover up, the Alioto hit-run cover-up on my car on Sept. 16, 1968 — 10:45 p.m. — corner of Franklin and Lombard.

    The recent U.S. Intelligence shake-up (i.e. Pentagon Gayler to Iceland, and CIA Cushman to the jungles) was partially because of the abysmal underestimation by them of the totally dedicated effectiveness of my “tricks.” Basically, because of honesty. Something this group does not understand. When I first went to Nixon — then a candidate — in October, 1968, with papers and evidence, I emphasized lie detector verification of every word. They have been running ever since. I call it “the run of the rabbits.”
    When I walk into a building (and I’ve been in many) and quote “Chappaquiddick” — everybody disappears. Once when this occurred I proceeded to shuffle through their files — copying Mafia information. Nobody stopped me. Nobody came back. And I finally got tired and left. I left a note saying “Thanks for the use of the files,” and signed it — and didn’t even hear from that.
    All of the American leaders that I have approached have reacted this way. And I assume that those from foreign lands are not entirely free from personal motives, relative to personal gain.

    Such thoughts — and the same underestimation — would be a grave mistake, in this case.
    My motives are clean. My methods are dirtier than theirs — of necessity. A paper and a mineral jammed up the Mafia ass, around Sept. 16, 1968, assure this.
    So, understanding the need for secrecy in preparing such a case — and its timing — I would request total honesty and total openness between the legal representatives of all the non-Mafia nations participating in the presentation of this case.
    Starting now.

    As the man on the cross once said: “The truth — why not let it all hang out? What’s wrong with it?” And, as I told Nixon, fighting crime can be more profitable than committing it — for everybody. He disagreed — for his own personal reasons. And he also burned his copy of the proof of that.

    [Unreadable street address ]
    Winsted, Connecticut

    Nov. 25, 1971
    Nader,
    On Sept. 27, 1971, I called Neilson-Green (private investigators who worked with Dick Carlson, Lance Brisson, Cooper-White, Look Magazine, Justice, CIA, etc., on preparing the Alioto Mafia Web story). I was looking for Dick Carlson, who has been running from me ever since the Mafia election process of 1968, when the Sept. 16, 1968, Alioto hit-run on my car frightened Humphrey and Muskie out of the area, brought about the six day before election “Peace — bombing halt” by Johnson, elected Nixon to the presidency and resulted in Chappaquiddick ten months later. (These things — long ago — were computer verified, including the FBI-Alioto-Mafia-Humphrey conversation at the 1968 Democratic nominating convention, where Alioto nominated Humphrey and was to be the V.P. candidate, in spite of his Mafia connections. Late switch, of course, to Muskie)

    Local columnists mentioned that a CIA lid had gone on Carlson as of election day, 1968. The key, of course, is the Mafia Election Process — which owns both candidates — and the winner, of course, in any election. (In 1960, Joseph P. Kennedy, Onassis, The Vatican Mafia, both party Mafia, Legal Mafia, Press Mafia — all groups — moved into the White House. Immediately, Kennedy and Spellman invaded Vietnam. Immediately, Kennedy sent Cousins to Kruschev to get Cardinal Slipyi out of the jug for the Pope (he was in for Nazi collaboration — just as the entire Vatican hierarchy was at Auschwitz and elsewhere throughout the period). Vietnam was called by Spellman a “Holy Crusade.” Immediately, Iron Bob Maheu (Robert A. Maheu, to you) (this is the IBM that runs through all the later assassinations — Martin Luther King, Bobby Kennedy, and, of course, JFK) was sent to assassinate Castro — by the CIA, the hard core Mafia, and the Vatican. The Vatican wished to regain Cuba, while taking over Southeast Asia, consolidating Taiwan, and pitching for China (this, of course, was Fatima #2 — the conversion of all non-Vatican areas). The hard core Mafia (Onassis, Lansky, etc.) wanted the gambling back. Castro stole $8 billion from McLaney — Lansky’s man in Cuba — and McLaney went to Florida and set up the camp that helped to train Roselli and Big Jim and the rest that formed Maheu’s assassination crew. Maheu’s crew failed again on Nov. 1, 1963, when JFK canceled his Chicago trip. Onassis and the CIA nailed Diem and Nhu that day — but missed Archbishop Thuc, the third brother, who, as South Viet Roman Catholic prelate, had been recalled to Rome. Madame Nhu was valuable as a heroin courier link under the new man Thieu. On that day, JFK said to Jackie, “Get off Onassis’ yacht if you have to swim.”

    On that day, a witness saw “the second Oswald” and two others and a gun, in a car in Chicago. After the Dallas affair (three weeks later), he told two people — Hampton and Clark — what he had seen, and he kept dinging at the Chicago FBI and CIA to take his information connecting the Chicago “Maheu crew” to Dallas. After about six months of refusal, the CIA invited him in one day — and he has not been seen since.
    Hampton and Clark were murdered by Daley’s man, Hanrahan, in December, 1969, a few months after Chappaquiddick. The Hampton-Clark murder cover-up is well recorded.

    Robert A. Maheu was well rewarded. By Onassis and the CIA. A half million a year for life, and sole charge of “Hughes” Vegas. Hughes was hyped in 1957, and Onassis took over the whole bit — empire, communications, defense contracts, all of it. Later, Hughes went into a cage on the island of Tinos, Greece (Onassis’ island), and was buried at sea there on April 16, 1971. Jean Peters obtained her “divorce” in early June. Chester Davis assumed “Hughes” in L.A. in 1957, utilizing “Hughes’ “ known eccentricities. It was an easy takeover. Just as easy as changing his name from “Ceasar” — as he was christened when born in Sicily — to Chester, after he arrived in New Jersey.
    Soon, Maheu decided to take over on the strength of his blackmail — of everybody. He took charge in the “Hughes” TWA loss — and it was lost because no genuine signature could be produced. Maheu was called on to perform Martin Luther King — and he arranged it. Again, in 1968, he was called on to set up the hypnotic bit on Bobby. And in 1968, he was the one who bribed Nixon with $100 thousand (known, that is — actually more) cash contribution direct from skim money from “Hughes’ “ Silver Slipper, and some others. He also bribed Humphrey ($80 thousand, known) and Larry O’Brien (a PR deal — post election — worth about $50 thousand). Teddy visited Onassis’ yacht in August, 1968, and accepted Onassis’ terms on everything — including Jackie.

    On Sept. 16, 1968, Alioto clobbered my car — and opened up the can of worms on the key — the Mafia Election Process — which leads, of course, to all the assassinations, all the Mafia elections, and more important, to the Fatima #3 secret — namely, the blow-off of the non-Vatican half of the world — if they couldn’t be converted (which was Fatima secret #2), and of course, all of this is sanctioned by the realization that Fatima #1 came true (that one was World War II — rigged by Onassis, Joseph P. Kennedy and FDR. Hamilton Fish, Jeanette Barkin and a host of intellectuals will verify this for you. Or you can find it in an Onassis diary — which I purchased — a diary kept by the Turk whom Onassis sought to impress as he strolled down the plank of his yacht in Turkey — a week after the aborted JFK murder in Chicago, a week after the successful murder of Catholic Mandarin Heroin Pusher Diem and his brother Nhu, a week after the Papal recall of the third brother, Archbishop Thuc — and this he did, with Jackie on his arm — a week after her hubby, President JFK, screamed at her — in public anger — “Get off that yacht, if you have to swim.”

    This diary goes back to Smyrna — and murder, heroin, the works, at age fourteen — and continues on through the 1932 Roosevelt (FDR and Elliot), Churchill (Winston and son), Joseph P. Kennedy and Onassis’ English Booze and Turkish Opium (refined into heroin at Marseilles) and cocaine from South America — a direct shot to Boston and New Orleans. It continues through Joseph P.’s SEC rigging, World War II, the Onassis ship rape (Chief Justice Burger sat in on this one), a few more wars, and up through early Oct., 1968 — still pre-election — and one month after the Alioto hit-run — when Jackie and Cardinal Cushing worked out an unbelievable confession, a marriage contract, and a deal with the Pope and the Vatican — and, of course, Chappaquiddick.

    This entire Mafia group settled on my back on Sept. 16, 1968 — via Mafia Alioto (they reassembled again at Chappaquiddick). The first attorney I turned to was candidate Nixon, and his campaign manager, Mitchell. They were gleeful — until the election. Local Nixon hatchet men, Greenagel, Carlson, Best (northern California campaign manager) and Mack were gleeful — until the election. After the election — a partial loss of memory — all of them. After Chappaquiddick — a total loss of memory. Johnson went to see Nixon and said, “We hang together — or we hang separately. I got my message from the Pentagon on the plane back from Dallas. ‘No conspiracy.’ Then, ‘Cover it up.’ It was clear to me. I’d never get back to Washington if I didn’t obey, and that loyal Vatican McCormack, Speaker of the House, who had been dealing with the Mafia for years, would be president. And give my friend Conally the keys to the Treasury. I want one of my boys right at your elbow. He’s a good one. He learned his lesson. He has a Maheu bullet hole in his throat and fragments in his belly. And come one down and dedicate my memorial pyramid and tell them all how great I am.”

    Chappaquiddick Dickie agreed. Since, prior to that chat, I had been to see Mack (lawyer for Bank of California) and Greenagel ( PR for Chamber of Commerce — who worked on this with Fred Martin, formerly in charge of Government Affairs for the Chamber, and now, quite naturally, up the ladder as PR for world headquarters of Bank of America).

    Three weeks after Chappaquiddick that was, and I told them exactly what had happened. Mary Jo found Bobby’s papers of that chat, to Whelan — utter disgust — arriving at Chappaquiddick with knowledge of a new fiance and a parting message for Teddy, and the announcement of joining Nader. The phone calls and Terrible Tempered Teddy’s response — the savage argument — she walked toward the ferry in anger — Teddy, with a purse (Keogh’s), pulls up — in the back seat, angry — the run from the cop at the crossroads — at the bridge she grabs his right arm — car heads over — Teddy backhands her, breaks her nose, bails out — she goes in. She died of suffocation in the air bubble — because of the busted nose, her snorkel — while he ran back to the cottage, expecting the cop and planning to cry “accident.” He made it all the way — then to the motel for an alibi, more calls — on credit card — deliberate before murder [Unreadable ] murder had occurred — deliberate from motel for alibi (Gargan to take the rap).

    At any rate, the CIA and the FBI were busy covering up. Best and Carlson I couldn’t find. Greenagel and Mack went into hiding. Nixon, Mitchell, Congressional “truth squads,” Reagan, Baer — all built a shield.
    Long before the Aitken hearing (April 28, 1970) that caused Cambodia, massive papers had gone elsewhere (Greenagel burned all his copies — Mack lost all memory — Attorneys Wright, Belli, Lewis, and Davis couldn’t remember their own names).
    You, Nader, took the bribe, $457,000, from Simon Rifkind (the last one to see Judge Crater alive) on behalf of Ted Sorenson from Teddy Kennedy, because of my first letter to you. You turned the letter over to Eddie Cox, Tricia’s husband, and he, of course, turned it over to Chappaquiddick Dickie, his pappy-in-law, the President. I publicly sent the letter, Aug. 11, 1970. Contents were out then. Aug. 15, 1970, the cash was in your hands. “Impossible,” everybody said. GM had sewed up forever. (“Impossible.” That was the word Teddy used about Chappaquiddick.) “Impossible,” said Fellmeth. “that I have never seen a copy of this.” (This was six months later, about Feb. 14, 1971.) “I get a copy of everything Nader gets. I don’t understand. I’ll ask him.” About the same date, I showed it to Harry Miller. Said he: “Nader doesn’t write letters.” Said I: “Mafia is murder, treason, bribery, conspiracy, cover-up. Is Nader Mafia?” Said Miller: “He is influenced by those around him.” Said I: “They seem to be largely Kennedy friends. Are they Mafia?” “I don’t know,” said Miller. Said I: “These evidential papers are poised for release in foreign countries. What do you think of that?” Said Miller: “That’s probably the thing to do.” He seemed perturbed. Poor boy. He was surrounded with bodyguards, beginning with Attorney General La Follette, when he appeared at the consumers’ union convention here, Oct. 8, 1971 — Remember, Ralphie, when you canceled your visit to start a third political party, a consumers’ coalition – because of a Mafia assassination threat against you?

    At any rate, six weeks after Fellmeth expressed dismay at not being informed of the “Ted, Simon, Ted” bribe to you because of that letter, I talked to you again in St. Louis. Said he: “Nader admitted he had received your letter — and the ‘Ted, Simon, Ted’ cash and said he had turned it over for investigation.” Said I: “What about the investigation? What are you doing in St. Louis?” Said he: “My wife is having a baby here, with her parents. And I’m on my way to Washington. Nader wants me there. That’s where the action is, isn’t it?” Said I: “I don’t know. Is it?”
    But I digress.
    “Hughes.” In November, 1970, about three months after that letter obtained your $457 thousand bribe — a man came to see me. Noel Gayler (an Admiral, head of Defense Intelligence — Pentagon, to you). Polite conversation about how beautiful America is, but one definite question — “Which country would you like to go to?” And then anger, twice. Once he was asking about minerals and I used the word ‘smuggling’ — and he was angry, since this stuff, smuggled out, is dangerous — and more important yet, smuggled out, the knowledge of a mineral. And again when a friend of mine walked up and joined us. And she knew this entire bit. And she looked him over (and later asked me what it was all about and I told her) and then she left and I told him that was Senator Proxmire’s niece, and also related to Gaylord Nelson, and he mumbled something about “That’s the one that has the SST bottled up” and then I had to leave. He seemed puzzled. I wasn’t — and neither was Proxmire’s niece. Several seeks ago, this man went down the drain in Nixon’s Intelligence shuffle. Inefficiency, said Chappaquiddick Dickie, as he shifted over all Intelligence control to Diem-Kennedy Helms of the Vatican CIA (now cooperating with the Pope in the overthrow of seven South American countries — and running heroin from the Golden Triangle — and roaming 200 miles deep in Yunnan Province, searching for minerals), and Strangelove Kissinger — the hero of Peking, as you shall see.

    But “Hughes.” A key to this, of course. The Mafia election process, defense contracts, the assassinations, communications control (satellites), gambling, dumping ground for any CIA or FBI that graduates from Hoover’s Fagin School (Maheu, Intertel, everywhere, even on the staff manipulating the “Look” cover-up — Handley — and he’s nervous). Ceasar Davis swindled Maheu out of his job and Maheu, of course, demanded a $50 million cash settlement from Onassis, his price for the assassinations (I refer to the fake kidnapping of “Hughes” from Vegas). Basically, to stir it up a little, Maheu tried to establish a “live” body in the Bahamas.

    That was to allow everybody [Top line of text unreadable ] onto the gory post — Chappaquiddick, assassinations [Rest of line unreadable ] the U.S. in 1960, even back through World War II, 1932, and back to the year 325, when Emperor Constantine made the first deal with the Pope — “You leave us alone, we leave you alone — we’ll cover your murders and ours by the legal Mafia, and you cover yours and ours in your confessionals — you loot from the souls, we’ll loot from the bodies.” But the “Justice Department” (that’s people like Texas Willie Wilson and Poucha Pond Mitchell) immediately issued a “leak” from an “authoritative source” — “Hughes is alive and well and healthy and happy and everything is normal.”

    Well — what else can they do? Exposure of any of the myths bursts the entire shitty bubble. It is desperate and revolting. How about yourself, Nader? A dissident from the FBI told me recently that, in 1776, barefooted Americans stood on Concord Bridge, punching another tyranny with rusty muskets and pitchforks — whereas today’s breed gathers under Dyke Bridge to hold Mary Jo’s head in the pond and peddle heroin and bribes for the Mafia and the Vatican, while they in turn place a nuclear noose around the non-Mafia, non-Vatican half in order to conduct a mutually profitable blow-off and write a new constitution for the Pope, declaring him to be God. The other partner — Mafia branches such as the legal — to which you belong — have already rewritten (and reversed) our original constitution. How long has it been since laws against treason, bribery (you know about this one, Nader?), high crimes, conspiracy, and cover-up have been enforced as they were intended — as hanging offenses? Fatima #3 — coming up.

    Why do you think relatives of the Merrymans and Eckersleys want to talk to me at 1170 Sacramento Street? (Those two names were two of the six “nursemaids” to Hughes. Merryman’s name was dropped from the list after “Hughes” Thanksgiving kidnapping. He died early this year.) I was there once and have no desire to go back. The group is related to Bechtel McCone, Parsons. McCone of the Kennedy-Diem CIA. Bechtel, the no. 1 defense engineering contractor. The building smells of Onassis and CIA. And a book on the wall is autographed by Spellman. The book is the autobiography of Spellman. He and Kennedy promoted the “Holy Crusade” in Vietnam. All of history has been a “holy crusade.”
    Only a prelude, Ralphie. Fatima #3 is more necessary to blot it all out than was World War II for Roosevelt. But, two bishops at the recent Rome Synod carried pictures of Mary Jo in their tunics — instead of the Virgin Mary. I know them. They know the whole bit. Some people call that a crack in the wall. So, let’s take a look at a few more.

    So — Sept. 27, 1971 — Neilson-Green. Like Bannister in New Orleans in the stages of the JFK assassination, Neilson-Green is a CIA front. Currently an office for Carlson and Brisson in a Public Interest Project — investigating the San Francisco Dog Pound. Financed by $10 contributions from 100 people. Carlson and Brisson — President and Vice President.
    I called, stating I knew Carlson and wanted to contribute a huge chunk of tax-free cash. “Goody, goody. But Carlson and Brisson aren’t available to you. Here’s a few names you can try.” I tried but they weren’t available. So, back to the secretary, Mary Pongales: “Do you run things for them?” “Yes.” “I’ll come down and see you.” “Well, here’s Mr. Neilson, you can talk to him.” “Mr. Neilson, I want to give you some cash — can I come down and bring it to you?” “Well, what time?” “I don’t know. Does it matter? If there’s nobody there I’ll push it under the door.” “Okay.”
    They have a large staff (dog pound investigation is a deep subject) and I expected the joint to be closed — but Mary Pongales was there. Green and Neilson were in the next room while we talked.
    “Mary, I arranged for Nader to receive $457,000 tax-free cash. I want to do the same for Dick Carlson. As much as he wants. By a stunt, following a hit-run on my car by Alioto on Sept. 16, 1968, I elected Nixon to the presidency. Carlson was in on it. But after the election he went into CIA hiding from me. I have spent years compiling lists of murderers, traitors, bribers, etc., and I know the names of all the Mafia, FBI, CIA, etc., and I have discovered that usually they are all one and the same. I have probably sent out more crud than J. Edgar Hoover has buried in his files. You know — murder, treason, high crimes, bribery, conspiracy, assassinations, and cover-ups. Names, dates, places, whys and hows. I am also careless. I leave papers lying around. Anyone can pick them up. These things get into the United Nations. I wish I weren’t so careless. And at the same time I was talking to Carlson — pre-election, 1968 — I was also talking to Reagan. On election day, Reagan developed a lapse of memory too. I like to think that Fellmeth — Nader’s boy — was doing me a favor when he recently released a report in California labeling the entire state government a Mafia cell. A kind of a reminder to Reagan that his treason had not been forgotten in participating in the cover-up of the Alioto hit-run, which exposed the real key — the Mafia election process — and led to Chappaquiddick — and, of course, that led to all the treason, bribery and murder since — and also back through the assassinations and the exposure of the entire Vatican Mafia, Legal Mafia, Press Mafia — all the Mafia branches — which currently squat on Mary Jo’s grave, in the same manner their antecedents did in the cover-up of Christ.”

    Mary: “Dick is unbelievable. He is working for a TV station in L.A. Brisson is in Washington on a foundation grant — studying our glorious Congress. But you can leave the cash money with me.”
    Me: “I must hand it to Dick personally. I wish to establish that he is indeed worthy. A few questions, you know. After all, I said any amount. It isn’t limited to $457,000. You state that he is a skilled investigator. Probably, but I wish to determine if maybe he’d be interested in solving human murders instead of dog murders. He is, after all, an accessory to all murders, treason, bribery, high crimes committed since that hit-run on Sept. 16, 1968. They could all have been ended on that date — including Mary Jo Kopechne’s. the Cambodian invasion, Tunney’s sister’s husband, Newsom’s nieces, etc. And I am disappointed in Nader. He too could have stopped it all on about August 15, 1970, when he received his $457,000. Fellmeth failed to mention that particular Reagan lapse of memory about the Sept. 16,1968 hit-run — and that is the key — when he accused the entire State Government of California of being a Mafia cell. Look Magazine failed to mention it. The Justice Department failed to mention it as they prosecute Alioto far away in Washington, for a bribery practice that is practiced by all members of the Legal Mafia, the Press Mafia and the Vatican Mafia — and all the other groups that squat on Mary Jo’s busted beak. In fact, Reagan was so sure that it wouldn’t be mentioned, that he remarked that Nader reminded him of a “mouse trying to fuck an elephant.” And that is not obscene language, since our holy governor is the one who spoke it — just as holy President Johnson sanctified the phrase, “It is better to have J. Edgar Hoover inside the tent pissing out than outside the tent pissing in.”
    Mary: “Oh, dear. How do I handle this?”
    Me: “Well, you are a tough private eye, Mary. I have never met one before, but I’ve seen them on TV and I’m sure you’ll figure out something. Why don’t you write Dick a slow letter and tell him to contact me at mother’s. Here’s the address and phone number — although he knows it well. Slow, because that will give me time to sell more of my stones. You see, the first legal firm I went to, before the 1968 election, was that of Nixon and Mitchell — just candidates. After the election, they crawled into a hole with the rest of the Mafia (Mafia — Nader — however you spell it — is murder, treason, bribery, conspiracy, cover-up, etc.). After Chappaquiddick, they installed a lid over the hole and a padlock, and left all the Mafia branches to hide them — Legal, Press, Vatican, Pentagon, Insurance, Banking, Corporate, Multinational, etc. But I went to Nixon anyhow — through Mack — several days after the 1968 election –”

    [Possible missing page — Roberts now in conversation with John Mack ]

    “Here’s an experimental mineral I’ve been working on. When the Mafia moved in on me the night Alioto clobbered my car, all work ceased. I had, however, discovered the dirty end of the stick. Now — I elected Nixon. So scratch my back. Give me Federal help to clean up this Mafia country.”
    Mack: “I think we should discuss this mineral.”
    Me: “I asked you for four people to help me in October, 1968, and I would hand you Alioto, and the Mafia, on a platter — before the election. You’re answer was silence. You have held this mineral in your hand. You are not dead. I have been playing with it for years. I am not dead. And yet you sense — and you know — some of the qualities involved in it. What I want is Federal help.”
    (Two days later, Mitchell came to San Francisco with Vatican Mafia Bundy, a hero of Spellman’s Holy Crusade in Vietnam, for the Ford Foundation. They established the Alioto Crime Commission — a Mafia Commission, run by Alioto, which proved to be a perfect Mafia lid.)
    I was sick — and the arrangements for the disposition of that mineral were completed — not the Mafia way — my way.
    Chappaquiddick, Three weeks later, back to Nixon. “Here’s the solution and the Mafia purchase of the country in 1960, the assassinations, the whole bit. Get me lawyers and Justice to help me — and I’ll donate the entire proceeds of the lawsuits to the Justice Department.
    Answer: “You’ll have to give me some time.”
    I got time. I got total silence. The total Mafia CIA, FBI, Vatican, Legal clamp was on. Greenagel burned evidence. Best disappeared. Everybody took a hike. Attorneys. Judges. Everybody.
    In August, after Chappaquiddick, Carlson’s Look story came out — a total Governmental Mafia frame to slap Alioto a bit, but avoid the key — the hit-run on my car that elected Nixon, exposed the Mafia election process, led directly to the assassinations and once more all the way back to the cover-up of Christ.
    I was sick. I took a group of experimental rubies and sapphires to Mack.
    “All right. I’ll do it myself. I elected Nixon. Scratch my back. Sell those for me. He can pick up the phone — Nixon, that is — and every Republican would buy one for his wife. At a fair price. I can have my money tomorrow. And I’ll have this Mafia country cleaned up in no time. All alone.”
    He: “Okay.”
    A year later, I stopped back in to pick up the group of minerals. They were still in his desk.
    But, two weeks after I left them with him, I knew the only scratching of the back I would get from Nixon would be a stiletto. A Maf by the name of Lillo notified me too — in the Maurice Hotel — with witnesses — about the fate of the rest of my family. So, two weeks after I asked Mack to sell them (the stones), I took another group to the other Mafia party — The Democrats — and I offered them the same proposition. That door slammed quickly.

    I tried some private ones. And I discovered that I could not sell an item in high demand, in high scarcity — a ruby worth $1,000 — anywhere in America, for $10. Nor for $5. Or any price.
    All right. Murder for the entire family. My parents, after three years of this, have aged twenty years. They have been expecting a Yablonski type shotgunning — or a Newsom type barbecue — or a Tunney type head hatchetting off. Actually it looks as if this Vatican-Legal Mafia group have settled on the CIA type of thing called “dying on the vine” — letting time hide — a la the JFK, Martin Luther, Bobby bits: Other types of pressure have been thrown in.
    No law whatever. Every constitutional right suspended.
    There’s more. But while Mack held those stones in purgatory — others were going out. To countries where they hate the Mafia. Some, I was mistaken about. But usually a question would come back from, say, an embassy — “Why? — Why try to sell us a ruby? America is begging for them.”
    So I told them why. Everything. From Chappaquiddick both ways.
    And the Mafia hating countries then seemed generous. For instance: “You ask for $1,000 for your stone. We feel its value is $3,500, American dollars. How would you like payment? We would like to purchase more of your wares, especially the whys. They are interesting. And it is true that most stones achieve a value because of their historical status. Did you realize that the very history you write about increases that value? Or that we too have lawyers of international repute who would be delighted to be of service on any basis you may desire? It would appear that you have suits for recovery that would blanket the world. We would be delighted to assist in any proposed mineralogical venture…”
    (It was easy. To that country I later sold a piece of gravel that I picked up in front of Alioto’s City Hall for $2,500. I shipped it wrapped up in a few sheets of whys. Their view of the value of a “stone” rising with its historical interest proved to be true.)
    My response to the $3,500 sale: “I don’t want the money. I wish to purchase information. Everything here is censored to me. But what is censored here is not censored there. What I wish to purchase with my $3,500 credit is evidence regarding the following matters (and I quoted them — and I received some answers).
    You now know how it was that I purchased the Onassis diary. And facts about World War II. And tablet discoveries in the Middle East (hastily suppressed by the Vatican) proving the birth of Christ to be in April, his natural birth from a Persian father, his trial — by the Roman Mafia, and his crucifixion by the same, the gory history of the Vatican. Some of it verified what I already knew — for instance, from an ex-wife (correction, still legally married) who was the daughter of the French Consul to French Indo China at the time of Dien Bien Phu — and imprisoned in one of the early Hanoi Hiltons — a sad history of Vatican French colonialism and it’s tie with Onassis, Diem, the heroin from the Golden Triangle and the Taiwan piece of that action. (In fact, some of my stones came from that area, Nader smuggled, of course, along with the opium.) Turkey has always been a decoy. 80% of the stuff has always come from here.

    Once I mentioned to Mack (early this year after “Hughes” died and the Merrymans and Eckerslys invited me up to 1170 and the Bobby Kennedy murderer was named, and that of course, buried by the same group of Mary Jo Kopechne fame), that the only thing I had ever been 100% successful at was smuggling — say of papers or stones. He was perturbed at that, just as was Noel Gayler when I mentioned “smuggling,” because papers and stones had been going out and this horrible mob couldn’t do a damn thing to stop it . And just to illustrate the reason for their anger — 37 of the nations to whom I sold my stones, with whys, voted in the U.N. to oust Dictator Chiang — the dope pusher — and Roman Catholic Cardinal Lin, his handmaiden — these of course, being Taiwan — and they also voted for the admission of China.

    (Incidentally, Nader, I don’t care for the people who say they represent you and ask me for tidbits of information. I don’t like your back-door methods. It stinks like CIA. And yet, I’ve seen my phrasing — some of that information — turn up later in foreign newspapers. It is not coincidental.)

    — This, Nader, was approximately the end of my Sept. 27, 1971 conversation with Mary Pongales of the CIA firm of Neilson and Green, partners to Carlson and Brisson, whom are pawns of Nixon, Mitchell and all branches of Mafia, everywhere. At this writing I don’t remember if every word of this conversation — as described — actually went to Mary Pongales. All conversations and this conversation are recorded faithfully and in their proper sequence elsewhere and by various means — but whatever I didn’t mention to her got out to others — of the Gayler, Sullivan type — who occasionally pop out of the woodwork at me — like cockroaches. For instance, the following Saturday night, the son of the owner of Dr. Pepper, Houston — Clemens — asked me for various earfuls concerning IBM — that’s Robert A. Maheu, Onassis’ favorite assassination crew — and I was so tired (I was in the Mark Lobby, waiting for an Eckersley or Merryman to appear — they live just across the street at 1170 — Onassis’ building) that I might have recited a huge chunk from Hoover’s files, I don’t know, or care. It’s all true. As I said to Nixon and Mitchell — Oct., 1968 — I will repeat every word under pentothal, or lie tests, or hypnosis or anything else (part of that has been done already — I checked out). They, and everybody else, have been running ever since. I know, for instance, that you wouldn’t volunteer to a lie test — would you, Nader? Because you know and this monster group knows you know, I made sure they did (i.e., copies of everything to Alioto and Kennedy). You use it to call Reagan and Nixon “Mafia bastards” — and you watch them run. But you don’t use it on Kennedy — do you, Ralphie? And you run too — from me. Right, Ralphie?

    And from assassinations, as we shall see.
    Did you know, Ralphie — and I’m sure that you do — that Onassis owns General Motors? Did you know, Ralphie — and I’m sure that you do — that the $35 million skim that Lansky is accused of grabbing from Las Vegas — actually went to Onassis? Onassis, of course, is “Hughes.” Maheu — for “Hughes,” bribed Nixon in 1968, with $100,000 of that skim money. Same bribe to Humphrey — $80,000. Same bribe to Kennedy’s Larry O’Brien — $50,000. And so it is, Nader, that you accepted a $457,000 bribe — of that same skim money — from Onassis. Check with another member of your legal Mafia — Greg Bautzer. He represents only two clients: “Hughes” and Krikorian. Onassis buried “Hughes” and owns Krikorian — and you. How do you spell Mafia, Nader? John Maier ( and any of his aliases: Meyer, Meier, Andre…) works for two — Onassis and “Hughes” — and oversees Jackie. Only the Mafia runs from me (I control the means of their extermination. You realize this, by now — or you wouldn’t be running from me).
    That was on Sept. 27, 1971, when I talked to Mary Pongales. On Sept. 30, my father took a call from L.A. — a voice that stated it was Dick Carlson. I, of course, was not there. My father notified this voice that I would be there to take a call at 10:a.m. the following morning. The voice — and I assume it was Carlson — asked if I was some kind of a lawyer working with Nader — and my father answered that all he could say was that I provided cash for people like Nader — or Carlson — and why didn’t he call back at 10:a.m. the following morning to find out.

    At 10:a.m. the next day — Oct. 1 — I was waiting for the call from Carlson that meant all the cash he needed. No call, of course. So at noon I called Mary Pongales and she said that Dick Carson had called her at 10:a.m. and notified her that he had called me. I congratulated her on a major breakthrough — that I hadn’t been able to get through to Carlson for three years — ever since the Mafia election of 1968 — and that she deserved a reward and would she be there that afternoon so that I could bring her cash and she said yes — she would be there all afternoon — had nothing to do but wait for me.
    At 2:p.m. I was there and another secretary ushered me in to Neilson. “I came to see Mary Pongales.” He: “She’s gone and she won’t be back. What can I do for you?” “I wish to reward Mary for doing the impossible — actually contacting Dick Carlson. It’s a miracle. I was thinking of giving her that building at 1170 Sacramento Street. “ can do this — and you know I can. If she wants to give it to you, you would have plush 11 floors, or 18, or whatever it is on the top of the hill instead of sitting here in Mafia North Beach under the wings of Alioto’s St. Paul’s in this dinky pad.” He, changing the subject: “Dick Carlson is easy to reach. I talk to him every day. He’s at such and such a TV station in L.A.” Me: “Let’s see — isn’t that owned by Sarnoff — Roosevelt’s and Joseph P. Kennedy’s friend — the keeper of BMEWS — one of the bigger con artists who conned Kruschev in that 1959 meeting with the “real owners of America.”

    Oh yes, several key witnesses to that Alioto hit-run have since disappeared into the maw of that TV station. I guess they like to be together.” He, changing the subject: “Do you know Lance Brisson?” Me: “I know details — lots of details — such as Brisson’s father and Strangelove Kissinger making the rounds of the night spots. I know Carlson’s relative was a senator from Massachusetts and we know about Massachusetts Senators, don’t we?” He, changing the subject: “Well, that’s the only way to reach Carlson — phone the TV station.” Me: “No, I’d rather do it through Mary Pongales. She performed a service — miracle — she actually got through to Carlson and she will probably be murdered. All secretaries who learn this type of information usually are. I want her to have her place in history — such as all presidents desire — and I have a way of arranging this. I have sent her a letter assuring her of this. She will receive it. It is now on its way around the world picking up endorsements.” He: silence. Me: “Carlson doesn’t have to scrounge for 10 bucks from people. I’ll give him the Howard Hughes Empire and he can prosecute dog pounds in luxury from Las Vegas. Assassins Maheu, Ceasar Davis and Onassis aren’t going to need these things where they’re going. Neither will I. But that way Carlson can kill the big dog murderers. That’s China. They kill dogs there and serve them for dinner. He can use Lockheed and Bechtel and the ‘Hughes’ satellites — all owned by Onassis — and lob in a few missiles and murder all 800 million of the Chinese dog murderers, and lob a few at Russia and clobber them. And that way, he gets a bonus from the Pope — who has declared himself to be God — in the form of a medal for completing Fatima #3. And he can win a Pulitzer prize for exposing the Maheu assassination crew — names, dates, places — all the way from Castro through Dallas, Memphis and L.A. I think these things are better than, say, the Russians and the Chinese blotting out the 500 million ‘Soldiers of the Vatican’ and the 20 million world Mafia (the greatest share of these running the Mafia in the U.S.) — and then all of the billion Russian and Chinese men and women going to bed one night and repopulating the cancerous crud with fresh, new humans. Brand new, non-cancerous, non-Mafia humans. Maybe the man hanging on the cross for two thousand years — placed there by the same Mafia cancer — would appreciate this. Mary Jo Kopechne would, I’m sure. One night replacement orgy. Replacing malignant cancer. Would that be a better ‘Holy Crusade’ than the Kennedy-Spellman Vietnam Holy Crusade? Problems, problems. But the real problem is this — In China they have a phrase: ‘Chappaquiddick Big Dickie, Chappaquiddick Little Dickie, and Chappaquiddick Alioto.’

    I know, of course, who ‘Chappaquiddick Big Dickie’ is, and ‘Chappaquiddick Alioto,’ but when I learned of ‘Chappaquiddick Little Dickie’ being in the group I was reminded of our Dick Carlson and our 1968 pre-election chats, and I remembered that Reagan had received his reminder of his part in that 1968 Mafia election and cover-up (a la Fellmeth), (and, incidentally, that I had also assured Reagan of his reelection — since Alioto would surely have beaten him — had Alioto not backed off because of Chappaquiddick and assorted Mafia exposure) — but that ‘Chappaquiddick Little Dickie’ needed a little reminder and so I decided to assist him with that cash in his dog pound investigation. We’ve got to get ‘Chappaquiddick Little Dickie,’ our mutual friend and partner, off that list — don’t we, Neilson?”
    He looked somewhat like Hugh Scott, “Chappaquiddick Big Dickie’s” Senate whip: silence. Only “blink, blink,” of the eyes. It is a known fact that CIA murderers and Private Eyes don’t blink their eyes. But he did. He looked like a frog. I expected him to go “Bleep.” He didn’t. Just “blink, blink.” And if you have ever tried to conduct a conversation with a human being whose sole response is a batting of the eyes, you would do exactly as I did: I left.
    In that entire joint, Mary Pongales was the only one who didn’t have the Chappaquiddick brood stench. Some emotion, at least — “oh dear, how do I handle this?” Poor little girl. She’s deader than hell. She’s much like Mary Jo. I hope she doesn’t get the same slow, busted nose, suffocation bit that Mary Jo did. It took the Roman Mafia about six hours to suffocate Christ. During the Inquisition, the Popes read the litany of Ignatius Loyolas to their barbecues — while they suffocated. Diem Nhu and Lodge and the Vatican appreciated those Buddhist barbecues in Vietnam. Recently the entire Alioto Mafia Trial jury — plus attorneys and judges — stood around and enjoyed the barbecue of Newsom’s nieces — Pelosi’s daughters. Pelosi, of course, was elected President of the Board Of Supervisors. Newsom, Pelosi’s brother-in-law, was in on the 1968 Mafia cover-up and election — joined Onassis after Chappaquiddick. Pelosi’s in-laws are the D’Allesandros, who own Baltimore. Pelosi’s godfather is Alioto. Oh, well.
    Once more, at this writing, I don’t know that everything quote here was actually spoken at that Neilson blink blink. Most of it was, and it is duly recorded elsewhere. The rest came out to others of his staff during that period — so I know it was received — dead center in the Strangelove Kissinger- “Chappaquiddick Big Dickie” and “Little Dickie” ear. The key was the reference to the Chinese phrase: “Chappaquiddick Big Dickie, Chappaquiddick Little Dickie and Chappaquiddick Alioto.”
    Projection from this, Nader: Five days after that Chinese phrase-Neilson conversation — Kissinger announced a sudden second trip to Peking to “check” the “agenda” of the forthcoming Nixon-Chow talks.

    Kissinger was still there — in Peking — on voting day in the U.N., on Taiwan’s ouster and China’s admission. That fact alone cost him the votes of six countries — and ousted dope pushing dictator Chiang and his handmaiden, Vatican Cardinal Lin. All 37 countries who bought my stones and whys voted against Taiwan and for China. Vatican mouth Buckley organized a group to cut off all U.N. funds. Mafia Congress shut off all foreign aid (later relented — realizing Mafia purchase was their only remaining hope). Taiwan briber, George Murphy — a Senator beaten by Tunney because the Chappaquiddick lid was on him, too — and he knew the entire bit — took a financial loss. What good is a briber who can’t effectively bribe? Chiang is ruthless with his Mafia loot: produce or else.
    Mafia Congress, the Mafia press and the legal Mafia now announce that they are out to destroy the U.N. Wipe it out. This, after years of using it to promote governmental Mafia and Vatican Mafia interests. The fear is that the U.N. will become a giant Knapp Commission type of thing — public inquiry into everything — Chappaquiddick, the assassinations, the cover-up of Christ — with nothing like the American Mafia legal methods of legal omerta — secrecy at all levels, grand juries on up.
    Absolutely anything — no holds barred — to prevent the exposure of Chappaquiddick and what it leads to — and cover-up the Mafia election process exposed by the Alioto hit-run — which makes it all possible. Including first strike = Fatima #3 — to blot it all out (Roosevelt’s reason for War II).
    The U.N. delving into the root causes of all wars, all crime, the Vatican cover-up of Christ — into the prevention of War III — this would never do.
    Your purchase, Nader? Minor. Ma and Pa Kopechne’s purchase? “We don’t care if she was murdered, we’re satisfied.” (Ah, the power of this monstrous Vatican-Mafia handmaiden group). The JFK mass murders for cover-up? Minor. Some with King and Bobby. Destruction of the U.N.? Minor.
    Backed with massive evidence — and run through a computer — it all checks, Nader. Non-Mafia Countries have done this. Non-Mafia “lawyers” are developing a mass international Knapp Commission — hoping to beat Fatima #3 — or perhaps pull a first strike themselves and bring out the papers later to justify their actions. And they would be justified. Today the CIA and the Vatican openly announce revolt support for seven South American countries. They run 200 miles deep into Yunnan province looking for a mineral. “Chappaquiddick Dickie” will never relinquish control of Indo-China — however it is settled — for that same mineralogical reason. Nor will he cease providing money to Onassis — through Pepper or however — Lockheed, “Hughes,” GM — anywhere Onassis and Mafia aliases own the stock.

    How can he? He took the same Onassis bribe that you did. And he has one huge monkey on his back — Johnson enlightened just after Chappaquiddick: “Hang together — or hang separately. We Must preserve our places in history — along with the Onassis-Kennedys, the Prendergast-Trumans and the Onassis-Kennedy-Roosevelts. We’ve come a long way with those ‘Holy Crusade’ wars and we can have it all with one more hump: Fatima #3. Send Lodge to the Vatican, Dallas bullet Connally to the Treasury and fuck the Supreme Court — boost Hoover’s Catholic boys (so described by Mike Novacs) and support the Pope and the K of C — and keep Hoover inside that tent, pissing out.”
    Dickie listened and obeyed. But he also listens to Neilson conversations — and crawls on his belly to Chow and Brezhnev. With reason, they are not stupid. China can have that mineral tomorrow — if they do the right thing. Without going through the lengthy process of developing it in the laboratory. Geological logic suggests it also exists in Russia, and that’s bad news for everybody. One misplaced missile would really jazz this joint up. Or one deliberate missile.

    One — only — missile crew. One finger on one button. Ask any Maf and they’ll tell you that you can always find someone you can buy, or hype or frighten. Any one human can do this, Nader. Just one. I told Mack — several days after Nixon’s inauguration — that one human can do what an army can’t. He was holding a mineral in his hand when I said this and he said, “It’s heavier than lead.” True. Much heavier than lead. And in a stable field. Last Christmas, Gayler — from the Pentagon — was curious about this, and I told him, in my own way, that its natural occurrence in this country was doubtful. And then I mentioned “smuggling” and he blew his top.
    The U.S. Mafia luck has run out, Nader. You’ve picked a losing side. Kennedy and Chappaquiddick — like a snowball rolling down a hill — has picked up the kindred Mafia — including you and Chappaquiddick Dickie — in one huge glob and we’re all rolling down a tube. In 1849 California gold put the U.S. out in front of the world. Today, a key mineral is not available here. It is not available to the Mafia. I naively offered it to Nixon on Feb. 1, 1969, in exchange for clean-up of cancer. On Feb. 4, I received the second of six hit-runs on my car. This time I was in it. His own cover-up was more important. Three weeks after Chappaquiddick I again offered Nixon my individual solution to the clean-up of cancer — and added the offer of money from suits to accomplish it. I told Mack (this is on tape) “Nixon can be another Abraham Lincoln and take credit for leading this country out of slavery — Mafia slavery.” Zilch.

    Johnson was making his spiel to Dickie at the same time.
    Currently, Nader, non-Mafia countries are eager to assume the Abraham Lincoln note, and they gain confidence from minerals and papers. And they begin to realize their power, and they make it known.
    I told someone that I had given you an infusion of guts — via information, blackmail to you — which enabled you to label Reagan and California and Nixon and America “Mafia” with impunity. You — as Dickie, were converted — by bribery — and seek subterfuge in a society of Legal Mafia. You want $10,000, I believe. The three chief Mafia groups that could have exposed this crud at any time are Legal Mafia, Press Mafia and Vatican Mafia. You now nibble at the edges — currying the 40 million “consumer votes.” Your allies are the Legal, Press and Vatican Mafia, and you cooperate with them. They cooperate with you. Ever Mafia — give up a little — to preserve the keys — the Mafia election process, the Mafia press to cover it up, and the Mafia Vatican to make it holy.
    I told Mack in May, this year, that America appeared too puny to rise up out of its own Mafia shit. He shrugged. I asked him what he had done — as anyone in any public position could have done in the past 47 years (coincidental with Hoover’s reign — Hoover, Joseph P. Kennedy’s friend) to correct this shit. He shrugged.
    I shrugged too. His bank has a piece of the Lockheed loan — helped push through the next $250 million loan. His bank has $12 million of Alioto interest-free city money.
    Again, in July this year, I needled Mack again (Background: “Hughes” death, April 16, Jean Peters “divorce,” late May, Mayheu’s’ $50 million suit of “Hughes” — settlement for assassinations — around June, The anniversary of Chappaquiddick, Ellsberg’s papers on the Pentagon — particularly some reference to the Diem murder, Charach’s Bobby murder expose and its cover-up, and when these things were boiling, the appearance of “Hughes” Merrymans and Eckersleys — “Come up and see us at 1170,” and more, such as this one — “Hughes” Merryman’s brother was at the Bohemian Grove — Dickie was scheduled to speak there, and a Humphrey type — 1968 election, S.F. — expose was arranged, and Dickie called — “fear of newsman’s questions,” was Ziegler’s explanation, and he was right — those questions were loaded. I found some news people who still possessed a few drops of original, American blood.).
    At any rate, I called. “Mafia or not, Mack, it’s your country ,too, and this is too much. The New York Times, the Press Mafia, did it again — as with the Llellyveld cover-up of the Loeb, Manchester Union Leader, Chappaquiddick phone call records — they deleted the fact that Vietnam was a religious war, a Holy Crusade a la Fatima #2. Also that it was a dope war for Onassis and the CIA and all the other Mafia branches. I knew of the Onassis heroin Vietnam connection long ago, via the back door, through my own stone exportation and my ex-wife — who was there. I just had never assembled the facts. When Alioto clobbered me on Sept. 16, 1968, I was highly sensitive because of experiments which I believed to be the most important thing in the world, I assessed that hit-run and my stones and Onassis’ Vietnam heroin and the dual Kennedy-Diem murder date and my experiments all to be rolled up in that mess together. I was wrong. The hit-run was pure accident.

    But, under that momentary version I sent all the facts out immediately — all the way out, where they would be safe. And in those I was correct. Evidence has proven it all — 100%. That’s too massive to charge to be coincidence. I did this in sheer defense. I jammed those papers and that mineral deep up the collective Mafia ass and held a cable on the pin of that type of grenade. There is no way of recall. Unless the entire shit mess is voluntarily cleaned up now in America you can expect to be combing missiles out of your hair at the same time you get a mineral goose up your ass. That would make a meat sandwich out of you. And me. And all the rest of us. I don’t know everything but I have a feeling the man wants off the cross and I know Mary Jo wants out of her busted nose grave. She’s gotta be sick of staring up into the Pope’s asshole, and Kennedys, and the rest of the Mafia assholes that squat on her grave — in total Mafia handmaiden hypocrisy — and I don’t think she cares much how she gets out. In fact, we all go — sometime. A lifetime isn’t even a speck on geological time. Eternity is the thing. I’m not religious, but I know this — whatever is up there is a friend of mine. If I reach out a hand for a rock to throw I find it. You held one of them in your hand. And some papers. You asked me what I wanted, once. I guess what I want is the no. 2 position in that eternity bit. I’ve been assured I’m going. And I want to be there to slot the rest of you Mafia bastards in your proper slots for eternity. I know exactly where to place cancer. Just as I know what to do with it here. The Hippocratic oath: “Kill Cancer” — 100% human approval. One of the deleted amendments: “Kill Cancer.” His last words on the cross — deleted, of course: “Murderers on the cross, not me.” If we all survive, there’s going to be a new President and a new Attorney General — and the key is that Attorney General. He is the meanest son-of-a-bitch in the world. He wants all the Mafia cancer on crosses — beginning with the Pope. There’s a switch: Christ off and the Pope on. Let him hang there for the next two thousand years. And instead of a skinny spear-stuck skeleton saying “Turn the other cheek — Allow the Mafia cancer to murder you as they did me — it’s holy. Listen to the Pope — he is God — and infallible and he has written a new constitution to prove it,” we’d have a new image of a healthy doctor with a healthy scalpel, cutting out a malignant cancer from 80% Mafia cancer body that is currently a mortal cinch to die from the disease.

    Mack: “Would it do any good if I arranged for you to talk to Mitchell?”
    Me: “Mitchell! That Mafia son-of-a-bitch…” And I was thinking: How could Mitchell do that to me? He’s got one foot up my ass, one on my back, one foot down my throat and the other pounding away any way he can. And him I elected (Doesn’t pay to do any favors — for Mafia — does it, Nader? You of the Onassis bribe which I arranged for you), but I said: “I don’t know.” (then I was thinking: Why not? — needles are for lesser assholes, like Mack and Neilson. For people like Mitchell I’ve got harpoons.).
    Mack: “Well, tell me what you want me to do, and I’ll do it.”
    Me: “I know what to do. The question is — who for?”
    Mack: “Think about it and call me tomorrow.”
    Me: “Onassis wants to talk to me. I get this from Mrs. Merryman’s sister in law to “Hughes” Merryman. Do you know anything about that?”
    Mack: “No.”
    Me: “They want me to do this at Eckersley’s place — same building — he’s one of the surviving five ‘Hughes’ nursemaids.”
    Mack: “What’s the address?”
    Me: “1170 Sacramento Street.”
    Mack: “Good-bye.”
    The next day I had a huge harpoon ready for Mitchell and I called Mack. I forget the exact words (they are noted elsewhere), but the message was clear — “Mr. Mack’s phone lines will be tied up for the next few centuries. He is no longer available.”
    I haven’t checked back since. Maybe he’s dead. It wouldn’t surprise me.
    Back to that Neilson chat on Oct. 1, 1971. Afterwards I went to the Alexis — across the street from 1170 — and repeated what I had told Neilson to friends — and anybody else who cared to listen. In addition, I labeled the son-of-a-bitch who had notified the Chinese of all this shit a son-of-a-bitch. And I carefully explained why it was that the Chinese have the phrase “Chappaquiddick Big Dickie, Chappaquiddick Little Dickie, and Chappaquiddick Alioto.” I expanded somewhat on the Pope’s ass on Mary Jo’s grave. I couldn’t stir up anything. But Strangelove got an earful. I explained how it was that after Kissinger’s first secret trip to Peking in July a Mexican reporter interviewed Chow-En-Lai and found Chow full of strange, mischievous statements, such as: “JFK’s assassination facts have not been released”, ”Chappaquiddick has not been explained” and “Bobby’s murder was strange.” I explained why it was that such things would not be printed by the American Press Mafia — such as Kennedy’s Hearst, or Alioto’s De Thieriat, or Look or Kennedy’s New York Times, etc. — nor would they be recounted by Strangelove Kissinger. (Actually, the Mexican report only got out by chance.)

    So across the street to the Mark Lobby bar where Dr. Peppers Clemens joined me and wanted to know about assassinations and IBM and Chappaquiddick and Hoover’s files — and I told him. He interrupted me once to state: “That’s all true,” and I said “I’m glad you think so, because I spent some time with Blinky Neilson today and his total response was blink, blink — and no bleep to go with it — and I notice you blink quite a bit and I was really wondering whether you were frog or human. I’m glad you made it.” So I proceeded to quote some tidbits about the various Mafia state ownership — such as Marcello’s Louisiana (Ellender, Boggs, Hubert, Long, McKeithon, etc.), Kennedy’s New Jersey, Massachusetts and Illinois, Fellmeth’s California, and on and on — and the bar closed so Clemens and five Texas friends gathered at a table and they asked me over and I proceeded to enlighten these loyal Texans on the rottenest state of all — Texas — and I went through Willie Wilson, Mitchell’s crime leader, and the Guv, Lt. Guv, Insurance Banking, Connally, the Mafia’s back room groups — and finally when I couldn’t stir up anything and they were getting sadder and I was getting hoarser, I said good night and walked over to the door and one of them shouted “That was the smartest thing you ever did in your life,” and I said “Yes, I think so,” and I left with the feeling he was human — not a frog — and that he would be proud if he knew some other stunts currently underway — some against his own state.
    I bought a bottle of Dr. Pepper in a store and while I drank it I thought back to early August (I think) this year, when I went to Derrough, CBS, checking on the press Mafia at the time Stanton was under contempt of Congress for producing “The Selling Of The Pentagon.” Derrough had read the first paragraph describing — concisely — the murder of Mary Jo and Alioto’s connection — when he quickly handed the papers back. So I told him about the assassination series of Maheu — about Ellsberg — and the Nader bribe — (all in a few quick minutes) and suddenly he “Had to be elsewhere for a sudden conference.” He would “call me later.”
    Yes. Donchaknow.
    At any rate, an hour later Christopher Beam pounced on me. From San Clemente. He went at it right. Said he: “I know all elected officials commit treason when they take their oath of office — ‘Defend the Constitution from enemies without and within.’ I know that they have taken bribes to get where they are — and joined the Mafia by accepting candidacy — as lawyers do the moment they are accepted as ‘officers of the court.’ Like the Vatican — they are their own gods — write their own laws. Now, what happened at CBS?”
    I told him. And also about the computer-confirmed Mafia 1968 election in which I elected Nixon. And he mentioned Dick Sprague — of the assassination Investigation Squad. And I called Mrs. Merryman and said I’d be up at Alexis and then I asked him to come with me to meet Mr. Mafia. (All the labor hoods were in town plotting Alioto’s reelection campaign and I somehow expected Onassis to be at the 1170 Merryman dinner). Alexis was closed so we went to the lobby bar of the Mark. I told him that leaders of Non-Mafia countries and Nixon and Mitchell had read the entire script of things but Derrough of CBS was too frightened to read Nader’s bribe letter. He said he wasn’t.

    So he read it and again he said the right things: “I don’t think so much of Nader anymore. He changed.” That was true. Mafia bribes work that way. Again: “You don’t mention IBM much in your works.” Me: “Only to those I want to know.” He: “IBM is important.” Me: “Only for assassinations!” He: “I’m a Catholic.” Me: “So, what? The cancer is only at the top. The Protestants have it too. The Reformation was a bust.” He: “What’s to happen?” Me: “Christ wants off the cross. Cancer is going up. Mary Jo wants out of the grave. We need the grave space for cancer.” He: “I like Johnson.” Me: “He was purchased outright on the plane to Dallas. But he has no excuse. Eisenhower did. By the time Eisenhower knew he was trapped, it was too late. He cried on Russell’s shoulder and died sad. Russell covered up for JFK and he too died sad — issuing his deathbed statement: ‘Oswald didn’t do it.’ The only honest thing Johnson ever did was to publicly speak those same words: ‘Oswald didn’t do it.’ That’s probably why you like him.” He: ”There is one good man in Texas. You should meet him. You probably will.” And he paid the check and left.
    So, as I drank my bottle of Dr. Pepper that night after leaving that Texas group, I wondered if perhaps I had met the man of whom Beam spoke. He did invite me down to Texas to stay at his place — and not many people choose to hold my hand these days. That’s a dangerous place to be, next to me — right, Nader? As we shall see, you canceled a San Francisco visit recently — an important visit, to you, since it involved the coalescence of your consumer third party. You did this because of me, didn’t you, Ralphie?
    You will never have to take a lie test, Nader. A seventeen year experiment in hypnosis — in a non-Mafia country has proven out. Accident, six witnesses, all with partial evidence, all differing — on the day of the accident. Ten years later — under hypnosis — all five (one had died) produced full evidence, all agreeing. Conclusion: the human mind is a camera and a computer. Freed from emotional interference and intentional cover-up, the recall picture is full, free and complete. Censorship? In the United States — complete. Any Chappaquiddick broad — and Maf — would blow the entire shit bubble (I like that one — it fits so good into the Alioto hit-run cover-up picture on Sept. 16, 1968 — currently listed at the Hall of Justice — in a loose leaf book — under the name of Hollister — and a federal “no-see” order to anyone but me. I can look at it all I want to, I guess, unless it gets lost, of course).
    I just checked — that Neilson chat was on a Friday, Oct. 1, 1971. You were due to appear at this major consumer coalition on the 8th. So on Monday, Oct. 4th, I called Harry Miller’s secretary (answering service) and said: “Look, I’ve been waiting for Miller to call. He hasn’t. It’s about life and death — his, for one. He helped write the Fellmeth “California is Mafia” report, and I have reason to believe that he, Fellmeth and Nader are to be assassinated this weekend because of nasty remarks about big Mafia people. This weekend is to be the formation of a political threat to the other two Mafia parties.

    Fellmeth, Nader and Miller know about Iron Bobby Maheu’s assassinations — about Chappaquiddick. Martin Luther King and Bobby were murdered because of their potential political threat — Bobby for “The Enemy Within” thing, plus his hatred for the group for murdering his brother, Martin Luther because he represented reform. The Yablonski’s got it because they were jabbing at the Union Mafia. Pre-knowledge could have prevented any of those murders — plus Mary Jo’s. Now be sure that he gets this message. Have him call me. Maybe we can prevent these murders.”
    She: “I gave him your messages.”
    Later, I called again.
    Said she: “He said he’d call you.”
    Later, I called again. “Give him the message again.”
    Said she: “I can’t. He’s out of town and I don’t know when he’ll be back.”
    So I called Neilson-Green.
    “This is Roberts. Is Mary Pongales there?”
    “Ugh — no.”
    “I can’t seem to get through to Carlson to give him money, and now I can’t get through to Mary Pongales. Is she dead?”
    Her: “No, she’s around somewhere, but she’s not available.”
    Me: “Well, who are you?”
    She: “Pat Gonzales.”
    Me: “Can you take a message for everybody there?”
    She: “Ugh, yes.”
    Me: “Tell Neilson he can personally have all of the $12.5 million Alioto is suing Look Magazine for because of the Carlson-CIA-Nixon-FBI-Alioto-Mafia web story. I will give it to him. I can raise it to $50 million that assassin Maheu wants from Onassis. I have offered Alioto a clean victory in that suit — it was deliberate evasive persecution to attempt to avoid the exposure of the Alioto hit-run cover-up that led to Nixon’s election in an exposed Mafia election process. He can beat the federal rap for legal bribery because I can prove that it is an established American custom, and I can prove why it is that the entire Mafia — from Hoover and Nixon to Onassis — are using the courts, in common Mafia fashion, to ease Benito Alioto down the ladder, because he has committed the cardinal sin ( The Pope is considering Alioto for Cardinal when he gets ousted from his Mayor’s job — they had a meeting in Rome and the Pope said this) of omerta. He has blown the whistle on everybody. All Alioto has to do is confess to his part in the hit-run cover-up that led to all the other events, and included Chappaquiddick. I have offered to make Alioto an American hero, granted him partial immunity and promised to keep him off the cross. What I asked him specifically for are the complete story of his Mafia involvement, way back to the Justice Department in World War II where he peddled information furnished by Luciano about secret German war plants, and specifically, I wanted him to open all of Hoover’s blackmail files (Later, he went back to Washington and asked the Senate to do just that — and I thought maybe he had accepted the deal. He didn’t. He welshed. He’s lied enough to think he can still beat it.). At any rate — all money from that cooked up frame is mine — and I will give it to Neilson — no matter what Alioto does. Tell Neilson to call me and I will give him the concrete details.

    [Page Thirty ? Missing ]

    acclaim of consumers — who vote — and to whom all Mafia politicians shape their images — for it is they — the tax-paying, producing consumers, who are the ultimate target of all Mafia branches — history’s pigeons — whom you wish to pluck (for what, Nader? The Presidency?) by the same old process — a legal Mafia society — controlled by you. You run — with the rest of the Mafia — from the real key — clean-up of the shit — which is the only solution to a suddenly potent international suicide. Anyone — in any authority — since the cover-up of Christ — 2,000 years ago — could have straightened it out. A pope and Emperor Constantine — both Roman — worked out a Mafia deal in the year 325. That set the Mafia pattern. The Reformation failed. But a branch of it sputtered momentarily in 1776. A beautiful constitution — passed in a free house — with a batch of amendments. Already perverted by that Mafia-Vatican-political mob in the year 1800. Today, the murderer of Chappaquiddick is a candidate for President against the incumbent — Chappaquiddick Dickie. American Mafia/Vatican Mafia dictators all over the world — more being set up daily. American-Vatican wipe out of the U.N. just because one of the worst — Taiwan — got kicked out. Murder, treason, conspiracy, cover-up, and on and on. Daily — and legal.
    The greatest mistake of your life, Nader, was made the day you deposited that $457,000 from Onassis and didn’t grab the first flight to San Francisco. You knew where it came from and why. That was more than a year ago. (I left those stones with Mack for a year — for Nixon to sell — but two weeks after I left them, others were going out to U.N. nations. We now see what that did. Then I had to remind Nixon — a la Kissinger — to Peking — and suddenly the U.N. has a breath of non-Mafia air. I offered Nixon, Mitchell and Reagan — Alioto on a platter — two weeks after the hit-run. They refused — and witness the murder, treason and bribery that followed. I elected Nixon — by accident — all alone. Today, the Vatican hierarchy is in trouble. Many of the flock carry pictures of Mary Jo. And Fatima #3 is a stalemate. It will not be a Mafia blow-off of the other half. The nuclear noose has been reversed. I saw a map with strange new names: Gulf Of Skorpios, Gulf Of Hyannisport, Gulf Of Alioto. If that isn’t enough, there is a new thing around. Since it is new, for verification ask your friend, Chappaquiddick Dickie. He knows a little. Or try Breshnev or Mao. They know a little. Or me. I know a lot. Specifically, the dirty end, and what else is needed to dispose of cancer.
    I sent a proposition to Teddy. To stand up in the Senate and let it all hang out. Congressional immunity. Unravel himself like a ball of string and expose himself for the Mafia shit that he is.

    Take the rest of the Mafia cancer with him. A truly American service. As his Mafia brother stated (as he and the Pope leaped into the “Holy Crusade of Vietnam”), “Ask not what your country can do for you — but what you can do for your country.” Were Teddy to perform such a thing, it wouldn’t help him much. No portion of manhood can ever be attributed to cancer. But — if we survive, because of that action — maybe within a few centuries people would stop spitting in the general direction of his cross — where he would be — along with the Pope, Onassis, and a host of treasonous, murderous, cancerous, bribing public officials and back room Mafia — all branches. This Mafia “congressional immunity” has little meaning to the man who’s been hanging there for two thousand years — nor does the Mafia “statute of limitations” on crime. He wants off the cross and out from under his cover-up. So does Mary Jo. These are the actions of anti-matter.
    Apparently, Teddy won’t do it. Cancer espouses the perpetration of cancer. It will never expose itself. Well, will you, Nader? Anti-matter. When anti-matter collides with matter — Zilch. It’s here and waiting.
    Last week, a cockroach jumped out of the woodwork. From Hoover. He opened with “The Irish are a strange breed. You’re Irish and it took an Irishman to do it.” (He was speaking of Teddy and he was wrong. Actually I was born Welsh, Scotch and Irish — apparently in equal thirds, but I shit daily and I reason that after 52 years of that I have lost my Kennedy Irish and I am by now pure Scotch and Welsh. However, some brief records list — for brevity — just the nationality “Irish” — once I was proud of it.)
    So, I told him “You are a friend of Hoover’s, and he is one of the hugest globs of Mafia shit. Gallinaro dug up the crud on Hoover’s connections — back in the 1920’s with Rosensteil and Johnny Torrio and Joseph P. (Hoover’s been riding blackmail on the greatest murderous Mafia crud since the cover-up of Christ — for 47 years). On the day following Gallinaro’s expose, the Mafia — not Hoover, the Mafia — put a $250 thousand contract on his head. That’s close cooperation. Last week in Texas, while Gallinaro was snooping into Mafia Justice Criminal Chief Will Wilson’s Mafia activities, the Mafia — not Hoover or Wilson — almost beat him to death in a hotel room. Back east, Nixon and Hoover hate Stern, who rocked up Kennedy-Addonizio and Kennedy-Whelan (Mary Jo’s last employer and the one who sent her to Chappaquiddick loaded with loathing of the Kennedy Mafia). The Mafia put a $150 thousand tag on him — the Mafia, not Hoover or Nixon. I like Gallinaro and Stern. I do not like Chappaquiddick Dickie or your boss, Mafia Hoover. I elected Nixon — and the Mafia (not Nixon and Mitchell, the Mafia) put an unlimited price tag on the murder of me and my family and my friends — then, supposed to be a Yablonski type wipe-out — and since, changed to a CIA type slow torture, die on the vine type of thing. They know how to hurt, all right. I watch my mother and father rot daily — in total torture. Yes, they know how to hurt. And so do I. Hoover’s Catholic boys have been plugging for the “three secrets of Fatima.”

    Fatima #I: World War II was rigged by Roosevelt. Fatima #2: conversion of the entire world to Vatican rule, has long been in progress. The Mafia is the handmaiden in this, just as it was for any Political-Religious “Holy Crusade” since Constantine. Legal secrecy and Vatican confessionals to cover it all. Vietnam is a current example of Fatima #2 — and the seven South American countries, the CIA and the Vatican have announced they will overthrow — working together. The saving of Cardinal Lin and Heroin Chiang in Taiwan was the basis for the U.N. fight that the Mafia, in losing, will now use as an excuse for wiping out the U.N. Fatima #3 is the Mafia blow-off of the other half. The Pope — in subtle refusal to announce — has “leaked” it — as the Mafia Pentagon “leaks” — in the form of “nuclear holocaust” — and the “soldiers of the church” around the world are spreading it — for prior justification. “If you can’t convert the heathens, kill them.” — the final “Holy Crusade.”
    But, Breshnev and Mao are not stupid — they too can read. And the nuclear noose has been reversed. America has a noose around it. It’s gonna be a Donnybrook. But it’s gonna be a fair fight. This is very distasteful to the Mafia. On the other hand, those billions on the other half don’t particularly care to disintegrate at the holy whim of the Pope and the Mafia.

    Those sea-bed nuclear plantings — some years ago — are now like leftover World War II land mines. They will still work. They are still there. The Amchitka test — a mile deep on a geological fault — was to determine Nuclear effect on earthquakes. Good reasoning. Proved to have only local effect. But local effect changes land into gulf. And these things exist off San Francisco, Hyannisport, Skorpios and Dubai. Some son-of-a-bitch has figured out a way to short-circuit the deal. And that is why one map lists funny names: “Gulf of Alioto” (right where we sit, by the way), “Gulf of Hyannisport”, “Gulf of Skorpios”, “Gulf of Dubai…”

    Said he: “I can understand Hyannisport, Skorpios and Dubai — there’s nothing there anyhow. Me: “Except Mafia.” He: “Yes, but why where we sit?” Me: “As of Nov. 1, there are 254,471 hard-core Mafia — Alioto, Genovese, Bonannos, etc. — in San Francisco. That’s out of 700,000 total population. That 250,000 is passively supported by another 350,000 who pay 41% take out of each paycheck to the Mafia. And that’s an 80% cancer. The other 100,000 pay under protest. But the cancer couldn’t exist without the voluntary payment — by all of the 41% Mafia siphon. It’s getting worse — 1% a month in loot and its handmaiden, murder. Cancer is certain death. That Mafia has been undisturbed for a century. For instance: your Mafia boss — Hoover — will not furnish one — not one — FBI man to work with the local strike force. And the strike force itself is run by Willie Wilson.

    He’s one of Connally’s Texas boys. Dallas bullet Connally — Hoover’s ancient racetrack caper.
    There just isn’t any doctor to cut this cancer out. So — take me, for instance. I’m dead. I get this message occasionally. And I — like Breshnev and Mao — am aware of the power and malignancy of this monstrous group that rests on the grave of Mary Jo and Christ — and a host. They murder and loot at whim — for personal gain, revenge or pleasure — whatever — with immunity. So I look to the future. Mine happens to be eternity. So I want the No. 2 job there — in charge of personnel placement. The man on the cross is a friend of mine. He wants off. Mary Jo is a friend of mine. She wants out of her grave for a nose patch job. No lady wants to go to her own funeral without her purse, or a properly straightened nose. What I must do is what every doctor takes an oath to do: kill cancer. One of Christ’s covered up commandments. Primarily because this group desires to kill me — and that is self defense, and it is the primary law of the world. And I have arranged for such a thing to occur — dead or alive. Remember: 80% cancer. the patient is dead anyhow. I know exactly how to cut that cancer out — leaving the patient mighty sick, but alive. But, the tools? Who’s gonna give me a scalpel? Nixon? I elected him and he said “Fuck you. I’m gonna murder you — and your family.” Nader? I set him up in business and he said “Fuck you. Now I can be President.” Teddy? “I wanna be President.” No, Cancer won’t furnish the tools to kill itself with. “So I use what I happen to have — a bloody fucking meat-ax.”
    He: “Shhh. There’s a lady over there.”
    Me: “Excuse me. What I said was “a bloody fucking meat-ax. For instance: Just in case Missiles won’t get the job done — there’s a new thing around — and now we’re back at sea-bed devices — since one of them rests amongst a very funny mineral — and it — particularly it — is completely short-circuited.
    He got up to leave.
    Me: “You are an intelligent person. By now you should be curious. As one of Mafia Hoover’s very own, you should be asking questions. And I know the answers. And I’ll answer.”
    He: “You’ve given me enough to think about. Don’t get worried.”
    And I thought about that: “Don’t get worried.” Let’s see — the whole clan and friends on a murder chart — and they know it and shudder quite a bit. A missile-noose around America, debating first strike to avoid Fatima #3 — and bringing those papers out afterwards to justify it — and still unaware of the new thing. Certain scheduled gulfs. Two wounded, sick and worried snakes: Vatican-Mafia and Mafia-Mafia — just about frightened enough to pull Fatima #3 in the possible hope of blotting it all out — as Roosevelt, Onassis and Kennedy did in World War II. Mafia everywhere — Nixon through Nader (Mafia is what Mafia does), and the true name is MMORDIS (Moldering Mass Of Rotten Dribbling Infectious Shit). I’ve been rubbing it on Alioto’s face, and Teddy’s, and Nixon’s, and Hoover’s, and the Pope’s, and a host. Take a check and see. And now I have a ripe handful for you. All Mafia need this. And like the man said, “Don’t get worried.”

    There was more to that conversation — something about an experiment involving 100 proven murderers, with attached crimes such as bribery, conspiracy, cover-up and the blowing off of their heads with the biggest gun in the world — one by one — until the remaining group began to sing a Mafia chorus about their crimes — and then walking out the door, leaving behind a grenade with the pin pulled, to finish splattering that cancer all over the walls and then incinerating the building to insure the total sterilization of the malignant cancer. But what bugged him were the names of the first 100. I mentioned Presidents, Senators, Congressmen, Governors, Mayors, Supreme Court Justices, back room Mafia — and I think that was when he decided to leave — just as I was beginning to list exact names and crimes — from memory — from Hoover’s files — his boss. I guess he didn’t want to know.
    Jim, who had been listening to all this, asked me please, not to frighten any more good, clean FBI customers out of his place. He said he liked the FBI. And I agreed. This guy didn’t bat his eyes or look away when you talk, or develop rattling hands, and I’ve grown weary of people who bat their eyes and rattle their hands — normal people, that is. I also don’t care for normal people who develop a stutter…Do you stutter, Nader? Are you a traitor, Nader? Hanging offense (I prefer crosses) — defined as “aid and comfort to the enemy within” — and that’s Mafia cancer. Do you take bribes from the Mafia, such as Onassis? Or “Ted, Simon, Ted?” Are you an accessory after the fact to Mary Jo’s murder — and before the fact of every murder since you received notification of that one on Aug. 13, 1970? Do you deal with known traitors, for instance, Senators who are murderers and cover up assassinations? Your closest Senatorial friend, Ribicoff, and another friend, Kennedy, proposed an American Invasion of Northern Ireland — a Holy Crusade for the Pope — like Vietnam. You support these two — work with them — and criticize never. Where would you prefer to be mounted? To the right or left of Jesus Christ Teddy, who walks on water? Ask Ribicoff if he’d like a spot next to the Deputy Of Christ From Auschwitz — or is it God himself, as the Pope’s new constitution declares? How do you feel about Fatima #3? Or would you rather have them coming in? Like it direct or prefer to rot from fallout? How do you feel about assassinations? Any of IBM’s or let’s say IBM’s assassination of you because you know of his? Can you spell “Chappaquiddick?” President Teddy will help you. He’s the expert on Health and Legal Matters. Potent with Press and Phones, too.
    At any rate, I informed Pat Gonzales of the Alioto hit-run cover-up that elected Nixon and caused Chappaquiddick and the murder of Mary Jo, of the Carlson-Best-Mack-Greenagel-Martin part in the pre-election bit, and Nixon’s and Mitchell’s — and that leading to the solution of the assassinations, and the entire general bit. I informed her of the “Chappaquiddick Big Dickie, Little Dickie and Alioto” Chinese quotes, and quotes from another non-Mafia country that labeled Greenagel, Martin Best and Mack as the “true manipulators of Mafia Alioto.”

    And I went into the key: the rigged Mafia election process — beginning with Nixon’s 1968 win — accidentally engineered by me — in spite of the $60 million rigging part of which were the Onassis-Maheu bribes to all candidates. I pointed to 1970 — for reference — Murphy’s loss to Tunney because the lid must be kept on — the rigged Kennedy win in Massachusetts (the best way to keep the lid on a crime is to give the criminal the lid) — since his opponent was hand picked by Nixon, given no money, and told to keep his mouth shut and be a good stooge — Spaulding, who also happened to be a Kennedy friend and the best man at Jackie’s wedding to Teddy’s brother Jack John. Of course, all the monstrous mob on Mary Jo’s grave helped and it was easy. Spaulding himself was sick of the fraud and one night moaned, “I go to bed nightly, hoping someone will drop the bomb on this stink.” And I quoted the rigged election of Thieu — Catholic Mandarin Dope Pushing Thieu — which restored Vietnam to the same status as Diem in 1963 when the Papal Mafia Holy Crusade first mounted into high gear. American Mafia loves to deal with Mafia dictators of countries — be it Vietnam, Taiwan, Greece, South America, Dominican Republic — anywhere. They have never set up a democracy. Only a Mafia hierarchy — self-regulated and self-perpetuating — a la the complete constitutional defacto reverse which rules America with a tight-fisted Mafia glove. Margenthau said it — in 1969: “The Mafia owns it. Why not admit it and let them have it? Pay the 40% siphon and hope they don’t murder too many of us. And leave them alone.” Mitchell fired him for that statement. No kind of truth — no way — is allowed into print. If it leaks they cover it up — a la Llellyveld’s N.Y. Times cover-up of Loeb’s Union Leader Chappaquiddick phone calls. Or Nixon’s “Look.” Or Alioto’s “Chronicle.” Or Kennedy Hearst’s “Examiner.” And I quoted the rigged Alioto election here (once again, the best way to keep the lid on a crime is to give the criminal the lid). No Republican effort at all — no candidate. A purchased one third of the votes by Alioto — and that won for him easily — all other candidates pledged to “keepa da moutha shutta” about Mafia or crime and play the good stooge — even one hopeless Republican, who, just in case, had Police Chief Cahill, Hoover’s friend, at his elbow. Cahill sat on that insurance fraud cover-up on me in ‘67, and again on the Alioto cover-up on me in Oct. ‘68, and in February, 1970, Alioto switched Police Chief Cahill to Security Guard at the local phone company — same salary. Job: sit on the end of the Tunney-Alioto-Chappaquiddick phone call records. I then mentioned that Mary Pongales wanted to meet Nader and that Nader would be in town that weekend and I would bring him out there to meet her — and also investigate the entire Alioto hit-run affair — starting with that CIA office — and I would also bring portions of 14 separate “Mary Jo Kopechne Public Research Groups” — all unpublicized and quiet — like the CIA she worked for — and certain people want to know who they are — and I would introduce them and we could have a barn raising investigating party and probably solve the whole shitty mess right there in that office and put the proper people on crosses.

    She: “No one will be here anytime after Thursday.”
    Me: “Well, we’ll hunt you up or write notes on the sidewalks or go through your files then — whatever it is that private eyes and Nader’s Crusaders and private people who resent Mary Jo’s murder would do. And, by the way, secretaries who know the things I just told you wind up murdered. In ponds and in other ways. Nader is scheduled for assassination because he knows. This weekend. Have a happy weekend, Pat Gonzales.”
    She: “Thank you. I’ll be gone. Good-bye.”
    Projection from this, Nader: Four days later — on Friday morning, Oct. 8th — the day of the start of the 3-day consumer coalition meeting that was to be the highlight of your consumer movement — a third political party — with you at the head of a 40 million, already registered consumer block — on that morning 100, count ‘em, 100, FBI men combed the town and picked up 34 miserable two-bit bookies who are in and out of the jug every week. “Why?” asked local cops. Never in the history of S.F. has this happened. Hoover has left us strictly alone. Jeez. It’s an invasion. What? It’s crazy.” Not exactly. Hoover’s FBI army was here to prevent any questioning of anyone connected with Neilson — or Green, Carlson, Pongales, Gonzales — anybody. It was a huge harpoon in the shit bubble. Perhaps he wanted to know who else was working on the defense of poor dead Mary Jo. But at any rate, Mafia Hoover was clamping down the lid on any questioning of Neilson. And by publicity on it — warning. On the 5th (Tuesday), this Mafia voice warned me not to talk to secretaries — or else. It also mentioned bringing a horde of police on my back, and it wound up warning me to heed the advice — or else (You will read of these calls from Tuesday to Thursday — 5th to 7th — on the next few pages).

    Are 100 FBI “police,” Nader?

    On that came morning, Fri., Oct. 8th — the start of your most important convention — and a new political party — you phoned and canceled out — “A sudden development in Washington.” You would conduct your speeches by phone from a hidden, secret pace in Washington — by phone. Martin Luther and Bobby were knocked off because their political power was becoming dangerous to the Mafia — Bobby from revenge (“The Enemy Within”), Martin Luther from conviction. But you also know that an assassination attempt — exposed in advance — never happens. It was exposed in advance. I did this. You were safe. You know that. But you didn’t wish to see me — or go with me to Neilson, or go into anything. The Mafia are ever like this. And of course, Nixon and Hoover wouldn’t want a really potential reform party to come into being, now, would they? So they preferred that you not come to S.F. for political — Mafia political — reasons, true, but specifically in fear of the harpoon burst of the bubble. You go along with these people, don’t you, Nader? And Teddy. And Ribicoff. Truly one of the boys. There is one good thing about Mary Jo’s murder: she at least was spared the disillusionment of learning what it was — you — that she was running to from that cottage — after knowing what it was — Mafia Teddy — she was running from.

    I think, Nader, that it’s probably her intense nausea — as she looks back now from where she is and sees what has gathered on her grave — that penetrates to so many people. No amount of Press or Legal or Vatican Mafia can censor that. Everything she held dear, squatting their dribbling assholes on her grave and shitting on her dead face. Ma and Pa: “We’re satisfied.” Kennedy: “Impossible. But I can live with that. Ma wants me to be President.” Chappaquiddick Dickie: “American Dream.” The Vatican (Pope down to Kopechne priests): “On to Fatima “#3. Angel status to those who cover up. Straight to Hell if you talk.” Hoover: “National Security.” Onassis: “Fucking whore.” Alioto: “I’m now as big as Hoover.”
    Christ went through this. His last words, deleted were “Murderers on the cross — not me.” I’ll guess at yours: “I wish to Christ I’d talked to that man about Aug. 15, 1970 — just after I cashed my Onassis bribe.”

    The following pages were written around Oct. 7th, 1971 — but crudely describe a few phone calls from Oct. 5th to Oct. 7th, and simply amplify the projection of the total Mafia clamp.
    (I will, you may be sure, Nader, be very careless with copies of this letter. I am careless. That’s just the way it is. Besides, I’m curious to see which way I can shape the events that are certain to follow. Let’s see — today is Nov. 29, 1974. I may get it to you by Christmas. Mafia time sets it as Dec. 25th. The Vatican had a church Holy Day vacancy on that day so they hung Christ on that peg. And that’s the way it’s been ever since. As I said before, geological studies prove he was born in April. The real Christmas or the phony one — it doesn’t make much difference. That promised present — a handful of infectious shit in your face, will arrive on schedule. (I love to rub shit on Mafia faces — as they do to Mary Jo.)

    Oct. 15th, 1971 — (After weeks of previous calls) — at about 11:a.m. another call to 285-6115 — “Mr. Miller’s Office.” “Ask Mr. Miller to call OVI-6718. Tell him it’s about Ted, Simon and Ted. He’ll understand. It is urgent.” “All right.”
    Within minutes, my phone rang. Subject: Ted Sorenson — original author of Chappaquiddick “walk on water” TV speech of Ted Kennedy — and law partner of Simon Rifkind, Kennedy attorney and participant of entire 47 year Mafia jobbing, way back to 1920’s when he was a key in the Mafia Judge Crater experience and disappearance — both of whom delivered the $457,000 cash settlement to Ralph Nader — four days after my announced letter to Nader, relative to the Alioto hit-run of Sept. 16, 1968 that exposed the Mafia election process — and elected Richard Nixon (Hubert’s run out and loss of California) — and caused the phone calls to the cottage to and from Alioto, Tunney and Teddy — which murdered Mary Jo.
    “Harry Miller just called,” said Mother. “He called and asked for Mr. Roberts and I called your father.” Miller announced himself and said, “ I understand you’ve been making a nuisance of yourself and calling my secretary.” My father: “I haven’t called you. It might have been my son.” The voice: “Well, tell him I don’t want him to call me anymore. I’m not going to talk to him at any time. I’m making no appointments with him at any time. Tell him he’s making a nuisance of himself and I don’t want any more of it.” That was all.
    11:a.m.: I called back the number and asked his “secretary — “Why didn’t you tell me this several weeks ago, that Mr. Miller didn’t want to talk to me? You have wasted several weeks of my time. He called my father and told him that, or at least a voice did.” She: “I don’t know anything about it. I just gave him your message.” Me: “Well, I have no way of knowing that it was him. I would like to hear that from him personally. Would you ask him to call me at this number,” and I gave her my number. She: “I gave him your message, that’s all I can do.” Me: “Would you please give him this number,” and I quoted again before she could cut me off, “and since he responded to the other number in a matter of minutes ask him to call me back right away. I have no desire to talk to you or any old ‘voice’ — only to Harry Miller, the crusader, the Nader Raider.” She: “All right.”
    Mr. Harry Miller — or the voice — did not call me back.
    No one has called back from Neilson, Green, Carlson or any of those people.
    1:30p.m.: I called back (It only took him 30 seconds to respond to the “Ted, Simon, Ted” message — to the other number where I was not — as I was not when “Dick Carlson” called). “Did he get my message?” She: “Mr. Miller hasn’t called in yet.”
    2:00p.m.: I called again. Me: “Like ‘Howard Hughes,’ tell him to send me a handwritten note with his fingerprints on it, then I won’t have to leave messages for him — or wait for him to call.” She: “If you don’t stop calling me, I’m going to get mad.” Me: “Don’t do that, just give him that message about the handwritten letter and that will end it.” She: “I won’t give him anything. Good bye.”

    But she did give him something. As with “Ted, Simon, Ted,” the phrase “Howard Hughes” brought an immediate response. Within 5 minutes, about 2:00p.m., the phone rang. Me: “Yes?” He: “This is Mr. Miller.”(Before this, a long pause.) “Is Mr. Roberts there?” Me: “Yes.” He: “Well, this is Mr. Miller and I don’t want you calling me any more, or calling my secretary.” Me: “When did I last speak to you? Can you tell me this — for identification purposes?” He: “I don’t know.” Me: “Well, repeat some of our last conversation so that I’ll know whom I’m talking to.” He: “I don’t remember and I don’t want to go into that.” Me: “Well, send me a written letter to that effect — handwritten with fingerprints on it.” He: “No, I won’t do that, but if you don’t stop trying to talk with me — or my secretary — I will call the police.” Me, full of joy: “Fine! Can we really get the police into this? Beautiful!” He, in fury: “You would be well advised to heed this advice.” Me: “Iron Bobby Mahue.” He hung up.
    The voice, of course, was not that of Mr. Miller.
    (I forgot — at this point I specifically stated that he send the letter “…like poor, dead Howie Hughes sends his — handwritten and with fingerprints.”)
    And the whole thing, of course, is rank. When Ma and Pa Kopechne state, smiling and in public: “We don’t care if there was foul play.” (And that includes murder.) “We are satisfied.” — the extent of the pressure is obvious. There is no closer tie than this — a mother and father to their only beautiful daughter.
    Later — it could appear that Nader might have been paid to become a replacement for Teddy. It could be that “Ted, Simon, Ted” relates to a critical situation — just as critical as “Howard Hughes.”
    Could be if the mob realized it’s got to give up a little to retain the keys — this it will do. Hoping for Nader to nibble at the fringes but to faithfully preserve “for the Mafia system” the three real keys to the rest: (1) The Legal Mafia (to which Nader belongs and wishes to rule the government), (2)The Press and Media Mafia monopoly (which favors Nader as long as he doesn’t attack any of the three keys — which he doesn’t), and (3) The Vatican — and other church — The Mafia — which covers up Christ.
    9:15 am, Oct. 6, 1971 — a call to 285-6115 — Her: “Mr. Miller’s Office.” Me: “It’s a federal offense to tap phones and intercept messages. The voice that finally called me was not that of Mr. Miller. You can do anything you please about it…” She hung up. That’s all. Not a word — just a hang up.

    9:30 am, Oct. 6, 1971 — a call to 285-6115 — She: “Mr. Miller’s office.” Me: “I…” She hung up.
    10:30 am, Oct. 7, 1971 — a call to Neilson-Green — A secretary answered.

    Me: “At this stage of the game when I call a Mafia call I get warned not to call anymore. I was calling friends recently to warn them about Nader’s planned assassination this week-end in San Francisco, when I mentioned to a secretary “Ted, Simon, Ted.” Magic phrase relating to bribery of Nader by Ted Kennedy, Ted Sorenson and Simon Rifkind — all murderers in their own right. Within seconds, Alexander Onassis called my father — not me — and left a message not to call secretaries any more. So I called this secretary back and told her please to have that voice write me a handwritten note on that — with a fingerprint — like Onassis has to do for poor, dead Howard Hughes — and within 5 minutes Alexander Onassis called me and told me not to talk to any more secretaries — or else.
    So, I thought I’d call a few secretaries, starting with you, dear
    The procedure for you now is to hang up. I have a message. Will you take it?”
    “Of course,” she stuttered.
    “I wish to report the attempted assassination of Nader, Fellmeth and four of his assistants this weekend in San Francisco. And I was talking to Neilson last Friday about ‘Chappaquiddick Big Dickie, Chappaquiddick Little Dickie and Chappaquiddick Alioto’ (that’s the way the Chinese phrase it), and now Strangelove Kissinger is on his way to China to check it and…” (See note, Page 50)
    She interrupted, “Just a minute. I have to go. Will you wait…” she put me on hold.
    I waited about 25 minutes and then someone opened the connection and I quickly asked, “Is this the Mafia Central? Hello?” I went back on hold and waited ten more minutes and hung up.
    Then I called again. Another secretary. Me: “Can I leave a message with you?” She: I’ll connect you with someone else,” and I went back on hold. I waited ten minutes and then I called back again. Another secretary. Me: “Can I leave a message?” She: “There’s no-one here to receive it. Everybody is gone.” Boggle boggle. Me: “What’s your name?” She: “I’m the secretary.” Me: “Do you have a name?” She: “I don’t know.” (Shades of Bill Best’s ten year old son.) Me: “Then probably you are not proud of it.” She: ”Yes.” Me: “Are you an American?” She: “Yes.” Me: “The reason I asked is that all the secretaries, and Neilson — all of you — all smile when I discuss murder. You apparently enjoy murder.” She: “No.” Me: “I was just checking. I’d better get off the phone — I’m tying your lines up. I wouldn’t want to disturb anybody.” She hung up.

    Re: note, Page 49 — At about this point in my message to the first secretary I mentioned that someone should listen to the message rather soon since I could be in the spirit world within ten minutes and I would be a very dangerous ghost. The mention of my demise brought laughter. Great joy. I think that ghost part went over her head. But at any rate, I was on hold of about twenty five minutes (Sorry about tying up your line, Mafia Neilson) — and that was long enough for me to get demised two and a half times — at ten minute intervals. The second secretary who answered was disappointed when she heard my voice. Like all Chappaquiddick broads, I could almost hear her stamp her feet and mutter “Damn, Damn, Damn — he promised he’d demise in ten minutes.”
    Sorry about that, you all down there at Murder Incorporated. Come to the Assassination Ball at Nader’s consumer group Coalition this weekend, and you may see a batch of gore.
    Of course, all this crud was really only to publicize the assassination future — and therefore possibly to stop it.
    Just as World War III — the combined nuclear noose Vatican-Mafia plan — Fatima Secret #3 — is now in a Mafia frustrated stage because of advanced publicity — in the other half of the world — has made it a fair fight. Fair, that is, in that the whole cancer goes — not just the “other half.”
    And some dirty sons-of-bitches have mixed up a chemical to add to the flames. The names of these sons-of-bitches — who are friends of mine, since I, too, am a son-of-a-bitch — are Christ and Mary Jo Kopechne — both of whom want off the cross. Christ wants his spear and nail holes patched. And Mary Jo wants her busted nose fixed.
    I’m the one who’s operating on the cancer — and the only doctor around — so I guess I’ll have to do the patching on those two dirty rotten bastards.
    It is too bad that Martin Luther King couldn’t have advance publicity about his murder — or Newsom’s nieces, Pelosi’s daughters — the barbecue — or John Tunney’s sister’s hubby’s head hatcheting off — or Eugenie Niarchos’ belly kick and pill sauce — or Yablonski’s family blasting — and Mari and Adamo wouldn’t be pressed into baled scrap steel — and, and, and on into the millions — 40 million in the Roosevelt-Kennedy-Onassis World War II, Truman’s Korea, Kennedy-Onassis-Vatican Vietnam.

    All right. Oct. 8th, in the a.m. Mobs of FBI — 100, they say — combing the town. In the a.m. — you called to cancel your trip — “unexpected developments” — but you’d speak to your loyal followers by phone of Oct. 10th.
    In the afternoon, a legislative advisory commission conducting hearings with experts to determine whether to raise all banking interest rates in California from 12% to 26%. The advisory commission? Fourteen bankers. The hearing experts? Twelve bankers. Hard core Maf was there — I checked my list later. The rest will — as usual — check out on the bribery list. How do you think the totally bribed legislature will vote on that interest increase? That’s right. It’s quietly going through Sacramento now.
    Next morning, in a speech, Sylvia Siegel, some local Association Of Consumers official, specified two things: 1. “That Banking Legislative Advisory Committee — it stinks, a fraud, pure shit.” (She did not mention the Mafia at all) and 2. “I’m totally sick of Nader. His cancellation was the most idiotic reason I’ve ever heard. This is the highlight — this meeting — of years of work — and it could mean make or break for the consumer movement. It could be the real springboard for positive political action — a movement with teeth. And his appearance here was to be the highlight, the spark that ignites the flame — finally. It was long in planning. We have here the core of the vote of 40 million consumers — three groups — and he cancels — for an absolutely idiotic, impossible reason — and instead will honor us with a phone call from some secret, hidden phone in Washington on Saturday night. Hell, we’re not hiding — from anything. We’re here. Who does he think he is? I don’t know about the rest of you, but I’m damn mad…” It this point she was interrupted by a long ovation. “…And I hate to say it but I think this movement will fall apart right here.” And I remember covering the Progressive Party Formation for the Wisconsin State Journal — in Madison in 1936 or ‘37, and at age 16 passing on the quote that if it were not for the presence of its leader — a La Follette — it would have been a busted bubble, right there (actually, it flamed for a while). Correct quote then. And Sylvia was correct — “Shit” for the Banking Legislative Committee, and “Shit” for you.
    That night, a consumers’ union meeting. Miller showed up in a bodyguard group headed by Bronson La Follette, Attorney General of Wisconsin, and remained sheltered. He wouldn’t speak to me. Warne, head of the Consumer’s Union, was asked why he hadn’t done anything about all the known crud in the country. His answer: “We’ve only been in business for 35 years. We only have a budget of $14 million a year. We can’t do anything about anything.” Vail, head of the Association Of California Consumers was asked what he was doing about land rape in California during those same thirty five years. His answer: “Nothing. That is a political matter.” The third consumer group — whatever it was — was probably to be addressed by Miller, but he didn’t move out of his huddle. This meeting — a gesture in frustration, polite release — collapsed. What happened to this generation’s breed of La Follettes?
    Oct. 9th, a.m. Miller huddled in front again. No speaker. Mafia Alioto welcomed all ( me, too. And when he left, he waved at me — and I checked the arm length for fit on the left bar of the cross). Said he: “Labor unions should run the consumer movement. The President of the California Consumers loves me because I am truly a trust buster. Nader likes me too.” Ovation here, and Miller clapped like hell.

    Mafia Moscone (our next Guv) welcomed all. Said he: “Get Your power base from the unions. You’re too weak, politically. Work with the labor boys.” Heevey (AFL-CIO briber in Sacramento, and also on the Board of Directors of the California Consumers Association): “You need organized labor in your group. You need money to buy the legislature. We have the money.”
    (And on the final day — Oct. 10th, Sunday afternoon — when the original group of 100 — scheduled to be a thousand — until you canceled — had dwindled to 31 — election of the Board of Directors was held — and in the remaining group were 11 hard core Mafia. The lady next to me told me, “This is ridiculous. Some of them voting here don’t even belong to the Consumers Association. Nader himself couldn’t get elected to this Board of Directors. What’s going on?” Me: “Have you eaten?” She: “No.” Me: “Then I won’t tell you. You’d puke on your pretty dress.” And about then a few sincere consumer people asked politely to be placed on the ballot for consideration — The labor hood contingent roared, “Out of order. Disturbers. Sit down. Close the meeting. Election over.” And the meek sat down, and Heevey (the AFofL-CIO legislative briber) declared the election over and the meeting closed and the lady next to me said, “I see what you mean” — and she was puckering to puke about two inches from my tie, so I left. I only have one tie.)
    Anyhow, after the Alioto welcome — Miller left. Later that afternoon He appeared at the back door, staring at me and I gave him a telepathic several minutes and he left again. I didn’t see him again. He didn’t even show up on Saturday night to hear your telephonic sermon from a secret phone booth in Washington (Were you changing into your Superman cloak in that phone booth, Nader?).
    In the meantime, Florence Bernstein made a speech — “Mafia in action — that Legislative Committee on the interest rate raise — composed of banking attorneys and others who were appointed by the Financial Company owner who was the chairman of the Commission.”
    And Miller’s friend, Pachtner, spoke: “We need money and people who know things and do investigative research. We have a pipeline to the Dept. of Motor Vehicles” ( this is where the Alioto hit-run records get all twisted up). “We need an issue to unite all the little groups. We are not powerful because we are all in pieces. We have to sneak our reports through the media.” And there I was — sitting there with my bare face hanging out. And she must have known what you and Fellmeth and Miller know. And I just didn’t listen to the rest of the speech because I was busy identifying the Mafia in the room.
    Most enjoyable was a luncheon speech by Illinois Law Professor O’Connell — he quoted from John Rothschild: “The Mafia take is 30% of everything. That’s why they went legitimate — into government and all business — more loot there. The Pope has the sweetest racket of all. He sells Blue Sky.” But he was wrong on that. The take was 40% then — and it went up 1% last month — in loot and murder — to compensate for heavy bribes regarding Chappaquiddick and Alioto and the UN fight on China. (They write off $457,000 bribes as petty cash, Nader.)

    There you are, Nader. Your consumer coalition meeting: Mafia to start — and Mafia to end.
    Except for your telephonic speech. No Mafia there. No Miller. And no crowd. At the end of your speech a public questioning period. First question: “What kind of a fraud is Nader? This is rank. He raves about false packaging. You have just promoted it. He didn’t show. It’s phony.” Petris: “Mumble, mumble, mumble.” Next question: “Nixon is a fraud. Why aren’t you getting this out to the public?” Furness: “Yes, we must try.” Judge Brunn (M.C. and Consumer Expert): “These three arrived safely — to replace Nader — and answer your questions — and we were lucky to get the call from Nader. We had no idea which phone number he would call from or if he would call or anything. It’s like waiting for a ghost. The public just has to protect itself from everything…” A voice: “Nixon and Nader too?
    Judge Brunn: “We have run out of question time. These people must hurry back to Washington to save us all from the most frightening fate in the world: bum deodorants.”
    And that’s the truth, Nader. Something stinks. How could you stand yourself in that phone booth? You need fresh air and a cross to dry out on. Or a swim in Poucha Pond. Teddy will tell you how refreshing that is.
    Recently, odd things have happened: Japan, for instance. Nixon screwed Sato properly. The Peking bit, UN bit, surcharge, etc., and Sato himself is a rucked duck. So Connally — on a con trip — smiled and said, “Hi y’all, Sato, ole buddy.” And Sato grinned — like Chow — and responded, “I’ve been meaning to ask you — how is the bullet hole in your neck from Dallas and the fragments in your belly? Do they still bother you? What actually happened there? And how is Teddy and Dickie?” A photographer caught a picture of Connally then. I have it. Man, what a mad Maf. Then he hastened on to Vietnam to inaugurate Thieu as President. It has been said that if Connally can’t be VP for Dickie — he will be transferred to Vietnam as VP to Thieu. He can’t be Prez there because Reagan has declared Thieu to be as great as George Washington. Perpetual No. 1.
    And Dickie reshuffled Intelligence: sent Gayler to Iceland and CIA Cushman to the jungles. “Cheerist! Can’t anybody keep the lid on that son-of-a-bitch? You crud. He can have dinner with Breshnev of Mao anytime. I know that. Hey! Maybe he already has! Oh shit! And that would be my place in history.” (These days, Nader, Dickie blinks — and rattles his hands. Stutters too.) “Bust up the UN — -Shut off all foreign bribes — check that — Keep ‘em going — raise taxes instead — keep the surcharge on all over — hit ‘em where it hurts.”
    The Bishops said to the Pope: “Fuck you. We won’t sign a constitution declaring you to be God. Like the U.S. Senate, we all want a shot at that.” In fact, they wiped out the Synod. No declaration at all. One resolution, though — “We now think the war in Vietnam to be profitless. We don’t condemn it and won’t issue a Papal order to our “soldiers” to that effect — but we’re beginning to wonder if we can convert those bastards and we might lose our big one — the U.S. — in the process.

    There is one son of a bitch there who caused Chappaquiddick and elected Dickie, and he started on Alioto, Kennedy and Onassis and went on to paralyze Congress — Dickie and Hoover. He’s boobytrapped both of our loyal parties, shuffled the UN, and set up a UN Knapp Commission on Chappaquiddick. Cheerist! His next step would be to go to the boss himself — you know — the real one — God, I’m talking about — but, wait a minute — one of us is God — and the rest of us are Deputies of Christ. I’m confused. And call the janitor and sweep up all those Mary Jo Kopechne pictures. How the hell do they keep getting in here, anyhow? Cheerist! Things are getting tight. Let’s get Fatima #3 on the road. Go next-door and get Ambassador Lodge for us. He handled Diem for us real good and helped on the Kennedy hit. Call in Body Count McNamara. Shit. Collect the whole Chappaquiddick group. Move, move, move!”
    And immediately, Dickie pledges loot to Archbishop O’Boyle and the K. of C. Says he: “Fuck the Supreme Court. Fuck ‘em on El Paso. Fuck everybody — but us Mafia. It’s in the National Interest.” And of this — newsman Schorr stated: “That K. of C. speech proves positively that Nixon is both a liar — and a traitor — deliberate violation of the constitution and the Supreme Court.” And immediately the FBI clobbers Schorr. They follow him like a shroud and he will soon disappear like the witness to the aborted JFK assassination crew did in Chicago, or as Hampton and Clark did.
    And Archbishop O’Boyle tells Meany in confessional, “Check that Yablonski lid, stupe. Things are leaking out.”
    And Dickie is boiling because Loeb, in Manchester, is mad at both he and Teddy — but not really worried, since Loeb won’t blow the whistle on the Chappaquiddick phone call records on account of the millions he received from Hoffa.
    LBJ issues a Mafia version of the Pentagon Papers — is paid a mill and a half. Ellsberg — for free — passes out a verbatim report. The press Mafia censors the key parts of that. Ellsberg will go to prison for life. $50 thousand in debt. “Justice” wants his ass.
    This day, Nov. 30, 1971, James Heisterkamp began nailing up “Alioto For President” posters. Says he: “We can image him for president. He is next to the people. He knows what they want. The people want him to run.” Says Alioto: “ That’s nice. And I like James. But I prefer to run silently — like Teddy.” Street interviews — a dozen S.F. Mafia: “Beautiful. We want: Alioto for president.” On the Channel 2 news room (which filmed this) three newsmen went into convulsions and the program ended.
    Yes, Nader — historical Massachusetts. In 1776 Minutemen on the bridge at Concord, punching Mafia. Today, the breed is under Dyke Bridge, at Chappaquiddick, passing out Mafia bribes, pushing heroin and running in Mafia elections for positions from President to God.
    The Chappaquiddick Brigade — 24 hour platoons to hold Mary Jo’s head under, and fiddle with Fatima #3 buttons.
    Aren’t they a fun group, Nader? You, and Alioto, and Dickie, and Teddy and all the rest of MMORDIS — Mouldering Mass Of Rotten Dribbling Infectious Shit.

    Some CIA ghoul was talking to me one night about murder. It seems he wanted me to know how many means were available.
    “Necrophilia,” said he, “is defined in the dictionary as ‘fucking the dead’. In our group we have a motto — ‘If you can’t eat it, or fuck it — kill it. And then fuck it. Do you dig me?”
    Me: “Yes. One of the fringe benefits of you job. You appear to enjoy it. Did you get in on Mary Jo? Terrible tempered Teddy must have been frustrated and tortured terrifically when he couldn’t make the back seat under the pond for a quick fresh dead bang. Poor boy. Had to wait until she was stretched out in the Edgartown morgue, and then the entire necrophiliac Kennedy mob was there taking turns — in secrecy — behind locked doors. And only his aides had the fun of dead-fucking on that hasty secret flight to Pennsylvania, where Pa Kopechne joined the hump group and Ma Kopechne was kept under ‘Holy Heroin.’ Like ‘Gang-rape Cover-up Ladar’ (S.F. Criminal Chief Investigator for U.S. Attorney Peek-a-Boo Browning, from Greenagel’s office), the thing to do is bury all the broken-nosed, dead-fucked evidence. I understand, and I quote you a phrase from Erskine Caldwell: ‘Fuck you!’.”
    He: “Don’t get nervous. I’ll see you again.” —
    And now I know why Onassis labels Mary Jo a ‘whore.’
    A nation of necrophiliacs gang banging on her grave. The Mafia World — all gathered there, on all fours, slobbering. You and the legal Mafia. The Press Mafia — Loeb, N.Y.T., Look, Hearst, Sarnoff, Paley, Onassis’ (Hughes) satellite Comsat. The Vatican Mafia — Pope to Kopechne priest, Cushing to priest Costa at Judge Paquet’s side, Meany’s Archbishop O’Boyle to Alioto’s Archbishop McGucken, K. of C. to Hoover’s Catholic Boys, Cardinal Slipyji in the Ukraine to Cardinal Lin in Taiwan. Syphilitic Mafia cocks from all branches — Banking, Insurance, the Mafia Parties, all elected public bodies, Foundations. Some astronauts.
    Congressional statutes exist, Nader. Death penalty — to any — who demean the Presidency, Congress — or any “elected” body — The Vatican — or any religion — and on and on. As all branches of Mafia do, the legal Mafia disposes of its own. So go, Nader, you hypocritical necrophiliac Mafia cancer. This letter is not confidential. You don’t have to hide it from Fellmeth. Tell him he can save some time by dropping that congressional investigation. We talked about that last February — and the specific Mafia relations of each — the murder, the treason. It’s covered completely in another form. Any crime of omission is as serious as any crime of commission and you and he and Miller already have an oversupply of charges. In history, necrophiliac Rome committed suicide, but it was so rotten it spawned the Vatican Mafia and the Mafia Mafia. This infectious shit spread over half of the world — and look at it today — Vietnam to Greece. Teddy and Dickie circle the globe, whipping it into line. One of the two plans to be the next president.

    And someone has stated that the last word ever spoken would be: “Why?”
    You know why, don’t you, Nader? And you’re a stickler for correctness. You, then, should be delighted at that moment — to realize — “Well, they were correct.”
    Sylvia Siegel — one of yours — labeled you ”Shit.” She was very kind.
    Mary Jo Kopechne — running from Necrophiliac Teddy to Necrophiliac Nader, was gang-banged, dead — by both of you, and all the rest of the Mafia. “National Interest,” this huge mob, drools as it humps on her grave. Today. Now. And tomorrow.
    Mary Jo, and Christ, and me, all have other titles for you.
    I have a Christmas present for you. From them — and me. Much better than your Onassis bribe.
    Don’t get worried — as some keep telling me. I’m not after you — or Teddy, or Alioto or Onassis. I don’t want any single cancer cell. I want all of them.
    And a Christmas greeting:
    Happy Chappaquiddick, you slobbering necrophiliac Mafia cancer.

    Roberts

    P.S. Consumer note —
    I gave Clemens — Dr. Pepper — and advertising campaign. On the label: “Kill a Maf at 10, 2, and 4. Send in the ears and we’ll collect their loot and split it with you — so that you can buy more Dr. Pepper. Consumers — have a Boston Tea Party — Dump all Mafia products in Poucha Pond. Don’t pay the 41% tribute. Buy Dr. Pepper instead — and send in ears. 140 million Dr. Pepper drinkers could turn in 6 million pairs of Mafia ears by tomorrow noon. The loot from those 6 million is 90% of all of it anywhere. It comes to many millions for each of you. And billions to us. And then we’ll diversify. We’ll take our billions and put it with your millions and incorporate and go to work collecting from crime — back through time. We’ll scrap any statute of limitations on crime — any expost facto limit of crime — and go after all of it — right back to the year 6 BC — when the man was born — In April. Send to us — for lists — we have them compiled — from all districts. You can make millions — tax free — before noon tomorrow. If you can’t afford a stamp — start working on any of the daisy-chain necrophiliac drooling mob that dances on Mary Jo’s grave — all the handmaidens squatting there — Cardinal Cushing-Onassis, Pope-Kennedy, McGucken-Alioto, Daley-Chicago Cardinal, Pope Billy Graham-Nixon, Pope Nader-Nixon —

    You all know the names in the group. Chappaquiddick stands for stark naked (as in murder, treason, bribery, conspiracy, cover-ups — capital crimes described in our own constitution).
    Crime — back through time. Now, we’re talking about trillions. And we’ll give it all back to descendants and relatives of the fucked dead — the victims of the necrophiliac group.
    Crime only: Defined in our own constitution. MMORDIS only. Cancer only.
    Dr. Pepper goes to war on cancer.
    Do it! By noon tomorrow. We’ll set up that corporation in the P.M. and dance till dawn. All of us corporate millionaires. And then dump all of our Dr. Pepper in Poucha Pond. We’re sick of pushing that slop anyhow. Champagne is better — on Onassis’ yacht.
    See y’all. At the ball. Tomorrow night.”
    He didn’t use it Nader. I was right to begin with. There isn’t one good one in Texas. Or Massachusetts, or Illinois, or New York, or…or…or…
    Where do you live, Nader? Which secret phone booth?
    “Nader’s Nation of Necrophiliacs.” How about that for your place in history, Nader? How many of all those bribed, treasonous, self-appointed necros — currently running for president — fit that phrase? How many have their balls tied by cable to that orgy on Mary’s grave — and who holds the end of that cable? Such a Eunuch-making process has a tendency to reduce Mafia aggressiveness — right, Ralphie?
    Poor Garrison. Framed — now — for everything from extortion to income tax to spitting on the sidewalk. And he was only right on one thing: Ferrie, who piloted portions of the assassination crew from Chicago and Dallas. Ferrie’s alibi? “I was with Marcello.” Marcello? The Maf who owns Louisiana — McKeithon, Boggs, Ellender, Long, Hebert, the Archbishop and everybody else. Illegal Mafia alien since 1919. Murder a day. Onassis cocaine and heroin ever since. Mucho murder. Hoover’s Catholic Boys have known since 1932 (actually before). That’s 40 years. Ain’t that sweet, Nader? He does not live in a phone booth. He alone, sponsored the Mafia statute of limitations laws. He ordered the Legal Mafia to pass them. They did.
    Do you work for him, Nader? or Onassis, or Teddy, or Dickie? Or all of them? Johnson said it again, yesterday — to Maryanne Means — “Our system is in trouble — we hang together, or we hang separately” — and his message is going out to all of you. Right, Ralphie?
    Be careful passing crosses, Nader. That one is angry. He might jump off and nail you up there for the next few thousand. Crusader Nader — necro…

    Dec. 8, 1971
    An English interviewer quotes Chow-en-lai — ”An inevitable trend is often manifested through accidental phenomena” ( referring to the China UN victory).
    Ah, so, Nader. Do you think he knows something?
    And another quote: “To solve a problem you must first recognize it.”
    Do you recognize the Mafia-Vatican screwing that begins at birth — 41% tribute the rest of the way — and includes screwing the war dead, and many more types, and as in the hospitals for the aged? Then the dead fucking commences. The coffin roaches of the Legal Mafia pluck the estate and destroy the dreams the dead ones had developed — however suppressed. In the early years it’s legal Mafia indoctrination. Middle years: legal Mafia war — and the legal Mafia writes the laws. The Vatican sanctifies. And then — Chappaquiddick. The Legal-Vatican-Press Mafia clobber the grave of Mary Jo to fuck the dead and drool on the lid.
    What are you — and the Vatican — and the Legal Mafia — the Press Mafia — and all the other Mafia branches — doing on Mary Jo’s grave? Necro-Nader, Chappaquiddick Dickie, Pope Pontius, Rosie to Teddy, Burger to the beat cop, Onassis to Alioto, Greece to Vietnam, 1932 to 1972, Congress to City Hall.
    From the Princeton Study — “Hoover needs informers because his entire FBI staff are ‘white Catholic boys’ — and therefore cannot penetrate most groups.” A quote: “If a town or a nation is Mafia, you can bet the top cop is too.“ In the 47 years (or 2,000 if you will) described briefly herein, you can see the top cop’s bosses in Mafia action. So, what about you, Nader?
    Nixon’s forthcoming trips around the world — hasty — to government leaders — and Agnew’s recent world trip — the trips of most of the government figures — are based on finding out who knows what about Chappaquiddick (which leads to the Mafia election process — the key — exposed by the Alioto hit-run on Sept. 16, 1968 — and forward from there to the 1972 swindle shaping up — and backwards through assassinations and wars).

    The reason for the hasty trip to China — on his belly — and Russia — on his belly — are partially to determine how much those people know — and determine this far enough in advance of the 1972 elections in order to

    (1.) release part of it himself (and thereby get elected) if he believes it will be released elsewhere anyhow, or,

    (2.) decide whether to clamp the lid on tighter and bull through the election, winning — and still retaining the Mafia election system — and Teddy, or,

    (3.) cancel the 1972 elections (the reason for the raid. Agnew research memo) — thereby being re-elected, or,

    (4.) flip Fatima #3 — and carry out the prophesy — making him permanent president of a half-world.

    The handmaiden? Oh, yes — Billy Graham of Pope Pontius to keep the souls turning the other cheek for the Mafia to Masticate or fornicate — whatever. There are other reasons of course but election is about 90% of it — just as “Body Count” McNamara listed the reasons for the Victorious war as “90% kill ‘em and profit — and 10% help the peace pill” — as it was with JFK in 1963 — “Keep the troops in Vietnam until I am re-elected” (his quote to O’Donnel) — and Roosevelt in 1940 — “Joseph P., we’ve bled them pretty good, so now let’s get me re-elected and I’ll drag us in and we can blot out all that Onassis shit and other shit and we can proceed right on down the line — and we’ll see that your Mafia sons are presidents forever. Do you realize that this war — World War II — is Fatima #1, and that would set up Fatima #2 and #3 for the Pope?”
    Reasons — 90% Mafia election — 10% something else. I know this — because I elected Nixon — on the promise of “law and order” and “reform.” He responded with “Suffocate the slob — and his family — and his friends.” The slow way. Much slower than Mary Jo Kopechne. It took her 2 hrs. and 13 min. to suffocate in that bubble — through a busted beak, while Teddy called for Onassis and Mafia cover-up.
    Anyway — the result would be the perpetration of tyranny. A foreign policy of divide and conquer, or purchase and deal. For the handmaiden — conversion to the Pope. That’s the carrot. The stick is Fatima #3. Look around — Ireland to Vietnam, Argentina (ah, Peron) to Taiwan. And it is a desperate situation. Exposure on all sides. This is why yesterday, the Press Mafia — in the form of McGraw-Hill and Life Magazine (a la Look, N.Y.T., Chronicle, Examiner, Loeb, etc.) are issuing an “authentic autobiography of Howard Hughes” — dictated by “him” to “balance the lies and rubbish which ‘I’ know will be published about me.”
    Poor Howie — hyped and caged since 1957 — died and buried April 16th, 1971 — is as visible a solution to this mess as is Chappaquiddick. Onassis’ “Hughes” is an exposed segment of the Mafia ownership of all branches of government — its purchase thereof — and its looting therefrom — from defense contracts ( Bechtel, Hughes Satellites, Lockheed) to Nevada and Caribbean gambling — and general murder.
    And poor Ralphie — that’s you — From “Ted, Simon, Ted” to “Chappaquiddick Dickie” and “Onassis and IBM” are exposed right in the middle.
    Happy Chappaquiddick, Ralphie.

    May 24th, 1971

    To Whom It May Concern,
    Mary Jo Kopechne was murdered at Chappaquiddick because of a hit-run accident to my car on Sept. 16, 1968, at 10:45 pm — Franklin and Lombard, San Francisco.
    Mayor Alioto covered it up — since a member of his family did it.
    It is buried in the hit-run files under the name of Hollister — report #522225. My name is Roberts. Report #522223 is involved. Witnesses listed on that one know the names of witnesses to the Alioto hit-run.
    My exposure of that hit-run cover-up led to Humphrey’s flight from a presidential election finale in the Bay Area — and caused the election of Nixon.
    Republicans Nixon, Mitchell, Hoover — and staffs all the way down to locals such as Carlson, Greenagel, Mack and Best — were informed and watched this. Democrats such as locals Alioto, Ferrari, Savero, Newsom and on up to Humphrey, Muskie, Kennedy — knew and leaped to Alioto’s assistance. Attorneys Belli, Davis, Lewis, and, after the election, Wright — were informed — and sat on the lid. Onassis and the hard core Mafia watched with vital concern. Onassis married Jackie, just before election. Cardinal Cushing blessed the pair. Said he: “If the world knew what I know, they wouldn’t believe me. Bring your checkbook, Onassis.”
    On election day — with victory in his pocket — Nixon lifted Dick Carlson from the story. He opened all federal files for Carlson to write a story on Alioto’s Mafia web — an already established local fact. He opened Treasury files for Knowland, Oakland Tribune, to expose Alioto fee splitting arrangements — an already established national practice. And Nixon ordered the slow murder of me and my family. Yes, Presidential murder of the family of the man who elected Nixon to the presidency. For “National Security” reasons, he will say. That “National Security” is the preservation of the unconstitutional, self-imposed, Mafia two party system, which permits — unqualified by any tests — Mafia back room selection of candidates, and their immediate treason and bribery and conspiracy. The Mafia election system then follows. Directed by imagery and fraud and rigged voting procedure — and with only two back room Mafia selected and purchased candidates to choose from — such a thing follows as happened to him. 30 million votes elected him president — out of 206 million bodies who live here. That is one-seventh of the total. And neither candidate qualified by any test other than the purchase price of the back room Mafia who selected them.
    The reason for the slow murder — instead of sudden, like the Yablonski family — are 1. these papers, poised overseas, and 2. my interrupted success in a new field of atomic physics. Today, the American CIA is 200 miles into Yunnan Province searching for jungle rocks.

    The Chinese — Burma, Thai, Laotian border areas are open to opium smuggling, saturation bombing and geological surveillance because of this. The geological surveillance area — by the CIA on foot, and bombers above — corresponds (check any map) with an overland escape route by a group of French prisoners from the Hanoi Hilton in the days of Dien Bien Phu — a walk from Hanoi to an American air base in China, Kunning, followed by a flight to Calcutta. My ex-wife was a member of that escape group. My field is minerals. She, a consul’s daughter, remembered things. So did I. Unfortunately, in my naïveté, I notified Nixon — through local channels — of this in February, 1969, just after inauguration. He took over from there. He sent Mitchell to S.F. to set up the Alioto Crime Commission to complete the lid on me, while he

    Part  2