Chapter IV: Part 4

And Ee-ee-toy told of his third failure, but promised the people he would try once more, and when the morning came he went to Hawawk and said: "Your grandchildren are going to dance tonight to the song which is called See-coll-cod-dha-kotch Nyuee," (which is a sort of ring dance with the dancers in a circle with joined hands) "and they want you to come."

And she said: "That is what I like. I will come to that. When is it going to be?"

And he said: "It will be this very night."

And he went and told the people she was coming and they must be ready for her.

Hawawk got ready in the early evening and dressed herself in a skirt of soft buckskin. And over this she placed an overskirt of deerskin, fringed with long cut fringes with deer-hoofs at the ends to rattle. And then she ran to the dancing place; and the people could hear her a long way off, rattling, as she came. And they were already dancing when she arrived there, and she went and joined hands with Ee-ee-toy.

And Hawawk was a great smoker, and Ee-ee-toy made cigarettes for her that had something in them that would make folks sleep. And he smoked these himself, a little, to assure her, but cautiously and moderately, not inhaling the smoke, but she inhaled the smoke, and before the four nights were up she was so sleepy that the people were dragging her around as they danced, and then she got so fast asleep that Ee-ee-toy carried her on his shoulder.

And all the time they were dancing they were moving across country, and getting nearer the cave where she lived, and other people at the same time were ahead of them carrying lots of wood to her cave. And when they arrived at her cave in the mountain of Tahtkum they laid her sleeping body down inside, and placed the wood in the cave between her and the door, filling it all to the entrance, which they closed with four hurdles, such as the people fasten their doors with, so that she could not run out.

And then they set the wood on fire, and it burned fiercely, and when the fire reached Hawawk she waked and cried out. "My grandchildren, what have I done that you should treat me this way!"

And the fire hurt her so that she jumped up and down with pain, and her head struck the ceiling of the cave and split the rock. And when the people saw it they called to Ee-ee-toy, and he went and put his foot over the crack, and sealed it up, and you may see the track of his foot there to this day.

But Ee-ee-toy was not quick enough, and her soul escaped through the crack.

And then for a while the people had peace, but in time her soul turned into a green hawk, and this hawk killed the people, but did not eat them.

And this made the people great trouble, but one day a woman was making pottery and she had just taken one pot out of the fire and left another one in the furnace, on its side, when this hawk saw her and came swooping down from high in the air to kill her, but missed her, and went into the hot pot in the fire, and so was burned up and destroyed.

And one day they boiled greens in that pot, the greens called choo-hook-yuh, and the greens boiled so hard that they boiled over, and splashed around and killed people. And they boiled all day and stopped at night, and at daybreak began again to boil, and this they did for a long time; boiling by day and stopping at night.

And the people sent for Toehahvs who lived in the east, and Gee-ah-duk Seeven, or Strong Bow Chief, who lived where is now the ruin of Aw-awt-kum Vah-ahk-kee, to kill the pot for them.

And when they arrived Geeahduk Seeven enquired if the pot slept. And the people said: "Yes, it sleeps all night." Then said Geeahduk Seeven, "We will get up very early, before the pot wakes, and then we will kill it."

But Toehahvs said; "That is not right, to go and kill it at night. I am not like a jealous woman who goes and fights her rival in the darkness. I am not a woman, I am a man!"

And Toehahvs said to Geeahduk Seeven: "I will go in the morning to attack the pot and I want you to go on the other side, and if the pot throws its fluid at me, so that I cannot conquer it, then do you run up on the other side and smash it."

Then Toehahvs took his shield and his club, in the morning, and went to attack the pot. But the pot saw him, and, altho he held up his shield, it boiled over, and threw the boiling choohookyuh so high and far that some of it fell on Toehahvs' back and scalded it. And Toehahvs had to give back a little. But at that moment Geeahduk Seeven ran in on the other side and smashed the pot.

And there was an old man with an orphan grandson, living near there, and when the pot was smashed these came to the spot and ate up the choohookyuh. And at once they were turned into bears, the old man into a black bear, the boy into a brown bear.

And these bears also killed people, and tho the people tried to kill them, for a long time they could not do so. When they shot arrows at the bears, the bears would catch them and break them up. And so the people had to study out other ways to get the better of them. There is a kind of palm-tree, called o-nook, which has balls where the branches come out, and the people burned the trees to get these balls, and threw them at the bears. And the bears caught the balls, and fought and wrestled with them, and while their attention was taken by these balls the people shot arrows at them and killed them.

And thus ended forever the evil power of Hawawk.

NOTES ON THE STORY OF HAWAWK

The Story of Hawawk opens with an interesting reference to the favorite Pima game of football. The ball was about two and one half inches in diameter, merely a heavy pebble coated thick with black greasewood gum. Sometimes it was decorated with little inlays of shell. It was thrown by the lifting of the naked or sandaled foot, rather than kicked. Astonishing tales are told of the running power and endurance of the older Indians. White and red men agree in the testimony.

Emory says of the Maricopa interpreter, Thirsty Hawk, before alluded to, that he came running into their camp on foot and "appeared to keep pace with the fleetest horse." Whittemore, the missionary, says: "Some young women could travel from forty to fifty miles in sixteen hours, and there were warriors who ran twenty miles, keeping a horse on a canter following them." G. W. Mardis, the trader at Phoenix, told me he had known Indians to run all day, and my interpreter told me of Pimas running forty to seventy miles in a day, hunting horses on the mountains. Others ran races with horses and with a little handicap and for moderate distance often beat them. On these long runs after horses the men took their footballs and kept them going, saying it made the journey amusing and less tiresome. And undoubtedly it was, in the practice of this sport, that their powers were developed. Beside the usual foot-races, in which all Indians delight, it often happened that two champions would, on a set day, start in different directions and chase their footballs far out on the desert, perhaps ten miles and then return. The one who came in first was winner. The whole tribe, in two parties, on horseback as far as they could get mounts, followed the champions, as judges, assistants, critics and friends and there was profuse betting and picturesque excitement and display.

But the fine old athletic games seem to have all died out now.

Stories of miraculous conception are not uncommon in Indian tradition, and this story of the bewitching of the young girl into motherhood thru the agency of the football is an instance.

This gruesome and graphic tale is full of insight into Indian thought and fancy. In reading it we are reminded of many familiar old nursery tales of kidnapped child, pig or fowl ("the little red hin" of Irish legend for instance) and of Were-Wolf and Loup-Garou.

And here reappears the old myth of some god's or hero's footstep printed in solid rock.

Here is a hint, too, of transmigration in the various adventures of the soul of Hawawk.

My Indian hosts cooked me a pot of choohookyuh greens, and I found them very palatable.

The reference to the pottery making reminds me of Pima arts. Today the Maricopas have almost a monopoly of pottery making, tho the Quohatas make some good pottery too. It is shaped by the hands (no potters wheel being known) and smoothed and polished by stones, painted red with a mineral and black with mezquite gum and baked in a common fire. It is often very artistic in a rude way, in form and decoration.

The Papagoes do most of the horse-hair work, chiefly bridles, halters and lariat ropes, and make mats and fans from rushes.

The Pimas make the famous black and white, watertight baskets, which are too well known to need description. The black in these is shreds of the dead-black seed pod of the devil-claw and not some fibre dyed black, as some suppose.

There seems to have been no original bead work among Pima Indians.

THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL

And after this the people had long peace, increased in numbers, and were scattered all around. Some lived where the old vahahkkees now are in the Gila country, and some lived in the Papago country, and some in the Salt River country. And those who lived where the mound now is between Phoenix and Tempe were the first to use a canal to irrigate their land. And these raised all kinds of vegetables and had fine crops. And the people of the Gila country and the people of the Salt River country at first did not raise many vegetables, because they did not irrigate, and they used to visit the people who did irrigate and eat with them; but after a while the people who lived on the south side of the Salt River also made a canal, and you can see it to this day.

But when these people tried their canal it did not work. When they dammed the river the water did not run, because the canal was uphill. And they could not seem to make it deeper, because it was all in a lime rock.

And they sent for Ee-ee-toy to help them. And Ee-ee-toy had them get stakes of ironwood, and sharpen them, and all stand in a row with their stakes in their hands at the bottom of the canal.

And then Ee-ee-toy sang a song, and at the end of the song the people were all to strike their stakes into the bottom of the canal to make it deeper. But it would not work, it was too hard, and Ee-ee-toy gave it up.

And Ee-ee-toy said: "I can do no more, but there is an old woman named Taw-quah-dahm-awks (which means The Wampum Eater) and she, tho only a woman, is very wise, and likely can help you better than I. I advise you to send for her."

And the people sent for her, and she said: "I will come at once."

And she came, as she had promised, but she did not go to where the people were assembled, but went right to the canal. And she had brought a fog with her, and she left the fog at the river, near the mouth of the canal. And she went up the course of the canal, looking this way and that, to see how much up-hill it ran.

And when she reached where the canal ran up-hill she blew thru it the breath which is called seev-hur-whirl, which means a bitter wind. And this wind tore up the bed of the canal, as deep as was necessary, throwing the dirt and rocks out on each side.

And then the fog dammed up the river and the water ran thru the canal.

Then the old woman did not go near the people, but went home, and in the morning, when one of the people went to see why the old woman did not come, he saw the canal full of water and he yelled to everybody to come and see it.

And in this way these people got water for their crops and were as prosperous as the others below them.

NOTES ON THE STORY OF TAWQUAHDAHMAWKS

In this story we find proof that the oldest digging utensil was a sharpened stake.

Before these people became agricultural they must have subsisted mainly on the game and wild fruits of the desert. They showed me several seed-bearing bushes and weeds which in old time had helped to eke out for them an existence.

Starvation must have often stared them in the face, and the references to hunger, and the prophecies of plenty, and of visits to relatives whose crops were good, are scattered pathetically all thru these legends.

And indeed, until very recently, mezquite beans and the fruit of various cactus plants were staple articles of food.

Mezquite beans grow in a pod on the thorny mezquite trees. The gathering of them was quite a tribal event, large parties going out. The beans when brought home were pounded in the chee-o-pah, or mortar, which was made by burning a hollow in the end of a short mezquite log, set in the ground like a low post. A long round stone pestle, or vee-it-kote, was used to beat with, and sometimes the cheeopah itself was of stone. But stone mortars were usually ancient and dug from out the vahahkkee ruins.

The beans, crushed very fine and separated from the indigestible seeds, packed into a sweet cake that would keep a year.

Various cactus fruits were eaten. They warned me that for a novice to eat freely of prickly pears produced a lame, sore feeling, as if one had taken cold or a fever. I noticed no symptoms however. The fruit of the giant cactus is gathered from the top, around which it grows like a crown, by a long light pole, made from the rib of the same cactus, with a little hook at its end made by tying another short piece, slant-wise, across. They called the constellation of Ursa Major, Quee-ay-put, or The Cactus-Puller, from a fancied resemblance to this familiar implement.

The giant cactus, or har-san, was eaten ripe, or dried in the sun, or boiled to a jam and sealed away in earthern jars. They also fermented it by mixing with water, and made their famous tis-win or whiskey from it. They had "big drunks" at this time, in which all the tribe joined in a general spree.

A sort of large worm (larva) was also gathered in large quantities, boiled and eaten with salt.

The confusion in the Pima thought on religious matters is well revealed in this tale, in which Ee-ee-toy, who may be regarded as a god, frankly admits that in some matters an old woman may be wiser and more powerful than he. Nothing appears to have been very clearly defined in their faith except that a mahkai might be or do almost anything.

HOW NOOEE KILLED EE-EE-TOY

Ee-ee-toy lived in the Salt River Mountain, which is called by the Awawtam Moehahdheck, or the Brown Mountain, and whenever the girls had ceremonial dances because of their arrival at womanhood he would come and sing the appropriate songs. And it often happened that he would tempt these young girls away to his mountain, to be his wives, but after keeping them awhile he would grow tired of them and send them back.

And the people disliked Ee-ee-toy because of this. And when they had crops, too, Ee-ee-toy would often shoot his hot arrows thru the fields, and wither up the growing things; and tho the people did not see him do this, they knew he was guilty, and they wanted to kill him, but they did not know how to do it.

And the people talked together about how they could kill Ee-ee-toy. And two young boys, there were, who were always together. And as they lay at the door of their kee they heard the people talking of sending bunches of people here and there to kill Ee-ee-toy, and one said: "He is only one, we could kill him ourselves." And the other one said: "Let us go and kill him, then."

So the two boys went to Moehahdheck, and found Ee-ee-toy lying asleep, and beat him with their clubs, and killed him, and then came back and told the people of what they had done. But none of the people went to see the truth of this and in the morning Ee-ee-toy came again, just as he used to do, and walked around among the people, who said among themselves: "I thought the boys said they had killed him."

And that same night all the people went to Moehahdheck, and found Ee-ee-toy asleep, and fell upon him and killed him. And there was a pile of wood outside, and they laid him on this and set fire to the wood and burned his flesh. And feeling sure that he was now dead, they went home, but in the morning there he was, walking around, alive again.

And so the people assembled again, and that night, once more, they killed him, and they cut his flesh up into little bits, and put it into a pot, and boiled it, and when it was cooked they threw it all away in different directions. But in the morning he was alive again and the people gave it up for that time.

But after awhile they were planning again how to kill him; and one of them proposed that they all go and tie him with ropes and take him to a high cliff, and push him off, and let him fall. And so they went and did this, but Ee-ee-toy was not hurt at all. He just walked off, when he reached the bottom, and looked up at the people above him.

The next scheme was to drown him. They caught him and led him to a whirlpool, and tied his hands and feet and threw him in. But he came up in a few minutes, without any ropes on, and looked at the people, and then dived, and so kept on coming up and diving down. And the people, seeing they could not drown him, went home once more.

Then Nooee called the people together and said: "It is of no use for you to try to kill Ee-ee-toy, for you cannot kill him. He is too powerful for men to kill. He has power over the winds, and all the animals, and he knows all that is going on in the mountains, and in the sky. And I have power something like him."

So Nooee told the people to come in, that evening, to his house. He said: "I will show you part of my power, and I want everyone to see it."

And Nooee lived not far from where Ee-ee-toy did, south of the Moehahdheck mountain, at a place called Nooee Vahahkkee, and that was where he invited the people to come.

And so, when the people assembled at Nooee Vahahkkee, Nooee made earth in his habitation, and mountains on it, and all things on it, in little as we say, so that the people could see his power; for Juhwerta Mahkai had made him to have power, tho he had not cared to use it. And he made a little world in his house for them to look at, with sun, moon and stars working just as our sun and stars work; and everything exactly like our world.

And when night came, Nooee pushed the darkness back with his hands, and spread it on the walls, so that the people could see his little world and how it worked. And he was there four days and four nights, showing this wonder to the people.

And after this Nooee flew up thru the openings in the roof of his house, and sat there, and saw the sun rise. And as soon as the sun rose Nooee flew towards it, and flew up and up, higher and higher, until he could see Ee-ee-toy's heart. And he wore a nose ring, as all the brave people did, a nose ring of turquoise. But from his high view he saw that everything looked green and so he knew he could not kill Ee-ee-toy that day.

And the next day he did the same thing, only he wore a new nose-ring, made of a sparkling shell. And when he got up high enuf to see Ee-ee-toy's heart he saw that the ground looked dry, and he was very much pleased, for he knew that now he would, someday, kill Ee-ee-toy. And he went home.

And the third morning Nooee again put on his nose ring of glittering shell, and flew up to meet the Sun, and he flew up and up until he came to the sun himself. And Nooee said to the Sun: "You know there is a Person, on earth, called Ee-ee-toy, who is very bad, and I want to kill him, and I want your help, and this is the reason I come to you."

And Nooee said to the Sun: "Now you go back, and let me shine in your place, and I will give just as much light as you do, but let me have your vi-no-me-gaht, your gun, to shoot with, when I get around to your home." And the Sun said: "Moe-vah Sop-hwah, that is all right. But I always go down over yonder mountain, and when you get to that mountain just stop and look back, and see how the world looks."

And Nooee took the Sun's place, and went down, that evening, over the mountain, stopping, as he was told, to see how wonderful the world looked; and when he came to the Sun's home, the sun gave him the weapon he shot with.

And the next morning Nooee rose in place of the Sun, and after rising a little he shot at the earth, and it became very hot. And before noon he shot again, and it was still hotter. And Ee-ee-toy knew, now that he was going to be killed, but he tried to use all his power to save himself. He ran around, and came to a pond where there had always been ice, and he jumped in to cool himself, but it was all boiling water.

And when it was nearly noon Nooee shot again, and it became terribly hot, and Ee-ee-toy ran for a rock which had always been cold, but just before he got there the heat made the rock burst.

And he ran to a tree, whose cool shade he often enjoyed, but as he came near it the tree began to burst into flame, and he had to turn back. And now it was noon, and Nooee shot again.

And Ee-ee-toy ran to a great post, all striped around with black and white, which had been made by his power, and which had a hollow that was always cool inside, and was about to put his arms around it when he fell down and died.

So Ee-ee-toy was dead, and Nooee went down to his setting, and returned the weapon to the Sun, and then went home to his vahahkkee.

THE SONG OF NOOEE WHEN HE WENT TO THE SUN

The Rising (Sun) I am going to meet.

(Repeated many times)

WHEN NOOEE KILLED EE-EE-TOY [4]

(A Song)

The gun, he gave it to me as a cane;
With it I killed the Brother's heart.

NOTES ON HOW NOOEE KILLED EE-EE-TOY

The hot arrows of Ee-ee-toy, that withered the crops, remind us of Apollo.

The idea often comes up in these stories that a person possessing the powers of a mahkai was hard to kill, having as many lives as a cat. It would also appear that there was a confusion as to what constituted killing, anyway. They perhaps regarded mere unconsciousness as death. Both Ee-ee-toy and Nooee are "killed," but after an interval are alive again. And Whittemore relates: "An Apache, seeing Louis, the Pima interpreter, came to him in high glee. Taking his hand, he said: 'You are the Pima who killed me years ago.' Louis then recognized him as the man to whom he had dealt a heavy blow with a warclub, and then left him for dead on the battle-field."

Is there any connection between the the fact that when Nooee wore a nose-ring of turquoise the earth looked green, and that when he wore a nose-ring of glittering shell the earth looked dry to him?

Could this whole story have been a myth of some great drouth?

EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI

And after Ee-ee-toy was dead he lay there, as some say for four months, and some say for four years. He was killed, but his winds were not killed, nor his clouds and they were sorry for him, and his clouds rained on him.

And he lay there so long that the little children played on him, jumping from him.

But at last he began to come to life again, holding down the ground--as a wounded man does, moaning, and there was thunder, and an earthquake.

And Ahahnheeattoepahk Mahkai's daughter was grinding corn when this happened, and the corn rolled in the basket, and she said: "How is it that it thunders when there are no clouds, none to be seen, and that the corn rolls in the basket?"

And her father said: "You may think this is only thunder, but I tell you wonderful things are going to happen."

Ee-ee-toy, when he got a little stronger, picked up some stones and examined them, and threw them away. He did this four times, throwing away the stones each time, not liking any of them. And the children went there to play, and found him alive, and asked each other: "Why is that old man doing that, picking up stones, and throwing them away, and picking up more?"

And he began then to cut up all kinds of sticks, four at a time, and to lay them down and look at them, but he liked none of them. Then he cut arrow weeds, four of them, and he liked their look. And he lit his pipe and blew the smoke over them, and spread his hand above them, and he liked the light of them which came thru his fingers.

And he put those sticks away in his pouch. And then he rose and took a few steps, and began to walk. And all his springs of water had been dried up while he was dead, but when he walked the earth again they gushed forth, and he dipped his fingers in them and stroked his wet fingers over his breast and he did the same to the trees.

And he went on and came to the cliff, where Vandaih once was, and he did the same to it, putting his hand to it and rubbing it. And he went to see the Sun.

He came to where the Sun starts, but the Sun was not there, but he could see the road the Sun takes, and he followed it. And that road was fringed with beautiful feathers and flowers and turquoises.

And he came to the tree which is called The Talking Tree. And the Tree took of its bark thin strips, which curled as owl feathers do when split, and tied them on a little stick, and put them in Ee-ee-toy's hair. And it gave him four sticks, made from that one of its branches which dipped to the south. And from its middle branch it made him a war club, and from a gall, or excrescence, which grew on its limb, it made him a vah-quah, or canteen.

After that he went along the beautiful fringed road which the Sun travels, and came to the place where the Sun drinks. And he took a drink there himself, putting his knee in the spot where the Sun's knee-print is, and his hand where the Sun rests his hand. And in the clear water he saw a stone like the Doctors' Stone, somewhat, but of the color of slate, with a zigzag pattern around it. And he took his four arrow-weeds and placed them under this stone and left them there.

And he went on, and went down where the Sun goes down. And he went to see Juhwerta Mahkai, to the place where he lived with his people, those who sank thru the earth before the flood.

And when Ee-ee-toy came to where Juhwerta Mahkai was, he said to him:--

"There was an Older Brother, and his people were against him; And he had made an earth that was like your earth; And he had made mountains that were like your mountains; And he had made springs of water, like yours, that were satisfactory; And he made trees like yours, and everything that he made worked well. And they shot him till he bounced, four times on the open ground; And threw him with his face to the earth. And he lay there, dead, but when he came to life he used the strength of his right arm and rose up. But things were changed, and looked different from the old times. He examined the sticks, but none suited him; He eyed along the river, that green snake, which he had made, and found the sticks that pleased him. And he cut those arrow-weeds, he found there, into four pieces, and blew the smoke over them. And out of them came sparks of light, that almost reached the Opposite World, the World of the Enemy, where things are different. And when he saw the light from the sticks he smiled within himself; He was so pleased he had found the sticks that suited him. And he brought the Black Fog from the West, and stroked the sticks with it, and so finished them, And from the Ocean he brought the Blue Fog, and stroked the sticks with it, and finished them; And from the East he brought the Fog of Light, and stroked the sticks with it and finished them; And from Above brought the Green Fog, and put it in hiding, and there secretly stroked the sticks with it, and finished them; From the West he brought the Black Snake, which he had made, and bound the sticks together, and finished them. And from the Ocean he brought the Blue Snake, and bound the sticks together, and finished them; From the East he brought the Snake of Light, and bound the sticks together, and finished them; And from Above he brought the Green Snake, and bound them together and finished them. And then he rose up, and with the first step he stepped on the great doctors of the earth and sank them down; The next step he stepped on the Speaker, and sank him down; The next step he stepped on the Slayer, and sank him down; And the next step he stepped on the rushing young maid who gathers the fruit to feed the family, and sank her down. And then he sank down himself, and walked under the earth's crust a little way, and then came out and found the Light's Road, his own proper way, and walked in it. Where he found his springs of water, which he had made, with their green moss growing, and dipped his hand in them and moistened his heart; And every mountain he came to, which he had made, he entered and there he cooled his heart; And rested his hand on every tree he had made, and so freshened his heart; And came like a ghost to the place, the cliff, where he had killed the man-eagle, and sat there. And there was Someone there, whom he did not know, who asked him what he wanted, coming there like a ghost; Who said: 'I told you that you would be against my people and the earth!' And from there he went to the East and strengthened himself four times; When he arrived at where the Sun arises; Where he came to the four notches which the Sun uses when he is rising. And where the Sun steps it is full of wind; And where the Sun puts his hands it is full of wind. In spite of that he climbed the way, the way in which the Sun rises. And he went Westward, stopping and taking his breath four times; Even at the fourth time, still going, still breathing westward. It was the west-bound road he followed, the road adorned with all beautiful fringes; Fringes of soft feathers, and large feathers; and flowers made from beautiful trees, and turquoises. And he went along this road, pulling all the fringes, and whenever he came to the doctors, tossing them up in the air. And there he came to Nee-yaw-kee-tom Oas, The Talking Tree; And he came to it like a ghost, and fell down on his knees toward it; And the Tree asked him why he came like a ghost, and what he wanted:-- 'I have told you that some day you would be the enemy to my people and to the earth.' There the Tree pulled off its bark and stuck it in his head, like split owl feathers; And it was its middle branch which it cut down in fine shape for a club and slipped under his belt; And it was a nut-gall from its limbs which it made into a canteen for him. And these two together it slipped under his belt. And it was the branch toward the ocean which it broke into four pieces, equally, and handed to him. And from thence he travelled on, on the Middle Road, and where there were beautiful fringes he examined them as he went along. And from the Middle Road he could see the road on either side, the Road of the Enemy. And it was among the fringes, where he was pulling the flowers made from sticks, that he reached the Speaker and tossed him, too. And there he reached the place where the Sun drinks. And tho the print of the Sun's knee was full of wind, and the print of his hand full of wind, there he knelt and drank as the Sun drinks. And there, in the clear water, he found the Doctor's stone, the Dab-nam-hawteh, which is square, and there, under it, left the arrow-weeds. And he started on from thence and went to the Sunset Place. Going down as the Sun goes down, and slid down from there four times, to the home of Juhwerta Mahkai. When he sat down there a strong wind came from the West and carried him to the East and brought him back and sat him down again; And from Above a strong wind came and tossed him up toward the sky, and returned him back and sat him down again. And the Black Gopher, his pet from the West, was rolling over; And the Blue Gopher, his pet from the South, was rolling over; And the Gopher of Light, his pet from the East, was rolling over; And the Yellow Gopher, his pet from the North, was rolling over; Because of their trouble about him." And Juwerta Mahkai picked up Ee-ee-toy like a baby, and held him in his arms, and swept the ground, and set him down upon it. And blew smoke over him, till he felt refreshed like a green tree. One kind of smoke was the ghost-smoke, which he blew over him; And the other kind was the smoke of the root called bah-wiss-dhack. And there they built the O-num of Light: Which means the circle of those great ones around the fire. And thence they sent the Gray Owl, to go around the enemy and breathe over them. Who, when they heard him, were shaking with fear; A fear that pulled out their thoughts so that they knew nothing and were weak in arms and legs, And they could not remember their dreams, and their skins became like the skins of sick people; And their lice became many, and their hair became coarse, and their eyes became sore. And they chose the little Blue Owl and sent him to the enemy, and he breathed over them. And he was invisible because of his blue darkness, and he breathed over them quietly. And they selected a Green Road Runner, and sent him to breathe over them. And the people could not see him because of his green darkness, and he breathed over them quietly. And they selected the small Gray Night Hawk; And he blew a gray dust all thru the enemy's houses and swept their ground. And their springs of water were left dry, choked with driftwood and covered with cobwebs. And their kees, their houses, were full of soot, and their trails like old trails; And after that the fresh foot-tracks could be seen-- And they went out and found the enemy by his fresh tracks and captured him, for he had no weapons. And from the sending out of the birds, even to the end, all this is a prophecy.

NOTES ON EE-EE-TOY'S RESURRECTION

The Story of Ee-ee-toy's Resurrection is perhaps the most poetic in the series, and the opening picture of him lying on the ground, lifeless, with the elements lamenting over him and the little children playing on him, might challenge the genius of a great artist.

It is particularly rich in the mystical element also.

I confess that I am not very confident of my rendering of those of the opening sentences of Ee-ee-toy's speech between "And he had made an earth" and the statement "And they shot him," etc. My Indians seemed to get hopelessly tangled over archaic words and other impediments here and not at all sure of what they told me. The rest I think is correct.

Here we came to the mystic colors of the four quarters, North, South, East and West and of the zenith, the Above, which the Pimas reckoned evidently as a cardinal point. If their mystic power was derived from the cardinal points, might not their inclusion of the zenith make five also sometimes a mystic number? I think that it perhaps was.

Brinton says that among the Mayas of Yucatan, East is Red, West is Black, North is White and South is Yellow.

The Speaker: It was customary in the villages of the Awawtam for some individual, perhaps a chief, or a mahkai, or some representative of these, to mount on a kee, or other high place, and in a loud voice shout news, orders, advice, or other important matters to the people. This was the Speaker, a sort of town crier.

To step on the rushing young maid who gathered the cactus fruit was a blow at the enemy's subsistence.

It seems to have been a custom among the mahkais to have pet animals to assist them in their magic.

A circle of bushes, stood up in the earth, forming a screen for shelter or privacy, was called an onum. One or more may be found near almost any Pima hut.

To work witchcraft on a foe, so that he be left weaponless and helpless, and off his guard against attack, seems to have been the favorite dream of whoso went to war. Treachery was idolized. There was no notion of a fair fight.

Stories of mythical beings who, tho repeatedly killed, persist in coming to life again, are common among many Indian tribes.

STORIES OF THE THIRD NIGHT

THE STORY OF EE-EE-TOY'S ARMY

And after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.

So when his people heard this they gathered together all their property that they could carry, to take to earth with them.

And Juhwerta Mahkai said to Ee-ee-toy: "You go ahead of the people and I will follow."

And they went out in bands.

The first band was called the Mah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.

The second band was called Ah-pah-pah Gum. And their colors were white and yellow.

The third band was called Vah-vah Gum. And their color was red.

The fourth band was called Ah-pah-kee Gum. And their colors were white and yellow.

The fifth band was called Aw-glee Gum. And their color was red.

And the sixth band was called Ah-pel-ee Gum. And their colors were white and yellow.

And these bands were so called because it was by these names they called their fathers.

As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.

And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.

And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: "I don't think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny." And he began to laugh.

And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.

And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And Juhwerta Mahkai was left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.

And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.

And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.

And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.

So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.

And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.

And there were no deer in those days, and Ee-ee-toy said to the wood-rat: "Let me make a deer of you." And the wood-rat said: "Moevah Sophwah" (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.

And Ee-ee-toy asked another rat, the little one with coarse hair, called Geo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said "Moevah Sophwah!" And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: "You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there." And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.

So there were now plenty of deer, and the people had something new to live upon.

And there were two brothers who were especially good at hunting the deer. Their names were Hay-mohl and Soo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.

And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.

And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: "I guess the trouble is that you look for the deer in the old places, where you have already killed them. If you will hunt for them in the 'cheeks' (the outlying flanks) of our line of march, you will find them." And the hunters hunted for the deer in the cheeks but could not find them.

And they went that evening to the same doctor and told him of their bad luck, and the doctor said: "If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there."

And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor of their bad luck. And he said: "If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose."

And the doctor said: "I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these."

The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.

And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.

And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: "O, I never thought of these," and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklace of beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn's ears and of his tail and nose and gave one to each of the brothers.

And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.

And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.

And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called "Tramping Down the Sickness," that the sick might get well. And they did this and all their sick ones recovered.

THE FIRST SONG OF EE-EE-TOY'S ARMY

The White Earth I come to and sing;
Where many war-bonnets are shaking with the wind;
There we come together to dance and to sing.

THE DOCTOR'S SONG TO THE HUNTERS

Sahn-a-mahl! [5]
Haymohl give me the necklace!
Sooadack Ceeavawt give me the turquoise ear-rings!

THE DESTRUCTION OF THE VAHAHKKEES

(The Pima plural of vah-ahk-kee is vahp-ahk-kee, but I have made all plurals English, as more understandable.)

And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy's land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by "The Light," so that they would know about each other in case there was a battle in which any needed assistance.

And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name was Tcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.

So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: "Nothing, I heard a noise there that frightened me, so I ran home again."

And his father said: "That is nothing to be afraid of, that is only the voice of his pet, his frog," and he sent the boy once more.

So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.

When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: "He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything."

So his father said: "I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur."

And in a few days Ee-ee-toy's army came to the village of Stcheuadack Seeven and killed all the people there.

And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven's house, and he told them to come in there.

And the enemy came, and they fought, but it was not easy for Ee-ee-toy's warriors to fight the men of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.

Then Ee-ee-toy's men marched on, north, to where Cheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads called sah-vaht-kih, and there was an old woman among them who said: "When you get those beads, I want them." And so when they had conquered that vahahkkee they gave the beads to her.