Chapter XI: Section I: is moderately long and describes the journey home, but now (5)

63. Practice trial.--Now a man was standing outdoors, north of the house: his name was Ampoṭ-kwasanye. Mastamho said: "Let us see who of you will be lucky, who will kill men." Then Ampoṭ-em-kutšu-kunuly-ke-va rushed through the darkness and caught this man. Thus he learned how to do, and all shouted and laughed. Mastamho said: "Now you four know how. You will be the ones to do that."

64. Weapons to be made.--"Now I will tell you what to make in order to fight with. Make the bow of black willow. Make the arrows from dry arrowweed. Make the knobbed war club[83] from (bean-) mesquite.[84] Make the straight war club[85] from screw-mesquite.[86] That will be four weapons. Sometimes birds' feathers will fall on the ground. You will pick them up and use them on your arrows.[87] That is how you will fight."

[83] Halyahwai, potato-masher shape, for end-thrusting from
below into faces.

[84] Analye, Prosopis glandulosa.

[85] Tokyete, for cracking skulls.

[86] Aya, Prosopis pubescens.

[87] War arrows simply had the end of the shaft sharpened--no
head or foreshaft.

65. Cremation of warriors.--"Perhaps later on, when people fight, some will have dreamed badly and will be killed. Then, when they are burned, their bows and arrows, their clubs and their feathers, will be laid on their breasts.[88] Now here you are, you four. I have made you brave. I have given you everything with which to fight. In the morning I want you to become birds. I myself will become one."

[88] This seems to be a hereditary privilege, being performed
also for the relatives of brave men, and not limited only to
those killed in battle.

66. Dreamers of journey will be runners.--Mastamho said: "You know what I did: when I went to plant seeds, I went a long way, to several places; that was what I did. Some will dream of that journey of mine, and they will be foot racers."[89]

[89] Because Mastamho traveled far and fast.

67. Eagle unintelligent; to dream of him unlucky.--He said: "There is a large man here, with long hair. His name is Ampoṭ-em-makakyene. He is a good-looking man, but he is not intelligent. When I say anything, he does not look at me: he looks away. If he had looked at me when I spoke, he would have been an important man. But since he turned away and did not listen, he will not be a chief. He does not talk loudly, and no one listens to what he says. Some will dream of him: they will be great men among the people, but they will not live long. This man too will be a bird in the morning. He will be Eagle."[90]

[90] The golden eagle; Mastamho himself becomes the bald eagle.
Both are treated depreciatingly compared with the hawks
(falcons).

68. Crane ugly; to dream of him unlucky.--He said again: "There is another one here who is large and good-looking: his name is Ampoṭ-hamθarka. He also will not be important. If you dream of him, you will be quarrelsome, taciturn, poor, and lazy. I call him Umas-akaaka.[91] He, too, will turn to be a bird, and will be called Crane.[92] He will stand on the sand flats at the edge of the water and will eat fish. He will not be good-looking, and men who dream of him will not be good-looking."

[91] Umas (from humar, child?), common as first element in myth
names.

[92] Nyaqwe.

69. Hawks will wear morning star in fight.--He said to (another one called) Soqwilye-akataya:[93] "I call you Ampoṭ-malye-kyita because you talk of fighting and stand by the dust. You will be chief over the others. I give that to you, and you will know what I say, and will teach it to some people. You will do that before you turn into a bird. I myself shall be a bird before you are. Before you change, I want you to say everything that I have told you. When there is war, put katšetulkwa-'anya-ye on your shoulder. It is bright: that is how you will be able to see clearly." He called it katšetulkwa-'anya-ye and no one understood him; but he meant the morning star.[94] "You will see it in the morning," Mastamho said.

[93] Said to be the largest of the hawks, and distinct from the
four mentioned before.

[94] Hamuse-ku-vataye, "great star."

_G. Thrasher Mockingbird, and Mastamho's Dream Names: 70-75_

70. Gnatcatcher to be rich: women will dream of him.--He said again: "There is Ampoṭe-ku-vataye,[95] a small man. He is the older brother of Eagle's father; but he is smaller than Eagle. I give it to him to be a rich man. He will have much food, and all the people will come to him to dance. They will sing and dance and jump and wrestle and play. Whoever dreams of Ampoṭe-ku-vataye will be such a man. But you, Ampoṭe-ku-vataye, will be Gnatcatcher.[96] I will not let you go to a distance: I want you to stay here in this country.[97] I want you to be near the river. There you will live."

[95] "Great dust."

[96] Hanavetšipe. Described as building small-mouthed nests in
mesquite trees.

[97] Evidently the narrator has in mind the Mohave country,
though Mastamho is still at Avikwame.

71. Tšoaikwatake in cottonwoods: women also dream of.--He said once more: "There is another man: you, Ampoṭe-'aqwaθe. When you have become a bird your name will be Tšoaikwatake. I want you to stay below where Gnatcatcher will be. You will be among the cottonwoods and the sandbar willows. Gnatcatcher will take the land where the mesquite grows; you will have the overflow land. Between you, you will divide the low valley. You, Gnatcatcher, when the mesquite-screws are ripe, and you want to store them, ask Tšoaikwatake for arrowweeds with which to make a granary; he will give them to you. Not men, but women, will dream of you two."[98]

[98] Such women are diligent and never tire of work.

72. Thrasher and Mockingbird-to-be named.--Again he said: "There is one to whom I give it to tell what he knows. He will talk to you. I shall go south and become a bird and tell you nothing more: then he will teach you. His name will be Ikinye-istum-kwamitše.[99] With him will be Hatšinye-kunuya,[100] a woman: I name those two. They will be the ones who will show you how to be happy. They will tell you how to feel good."

[99] Boy-istum-cry (?).

[100] Girl-kunuya.

73-75. Three new names of Mastamho.--73. "Now I have made everything. I have also given you those who will tell you more. Now I am standing here. When at first I stood in the north, you knew the name I had then. It was Pahutšatš-yamasam-kwakirve. Now I stand in the west and have another name. Now my name is Pahutšatš-yamasam-kuvatš-kye."[101]

[101] Food-white-walk-about.

74. Then he stood at the southwestern corner of the shade. The Mohave stood north of him. Then he said: "Now my name is Pahutšatš-yamasam-kuvatš-inalye.[102] Watch me! I shall be a bird: but I shall have told everything before I become a bird. There was a large house, the oldest house.[103] I was a boy then, and came here and built the house here. Now all raise your arms." Then all raised their arms, laughing, and pulled at the posts and made the shade shake. Then he said: "The house I built is still new and young. It still moves and shakes."

[102] Food-white-stand-off-from.

[103] Ha'avulypo.

75. He went off a short distance and stood, away from the people. He said: "There is another name by which I will call myself. It is Pahutšatš-yamasam-kuvatš-kaδutše.[104] That is four names that I have." Now he was standing still farther towards the south[105] from them than before: he had stepped backward. Each time he moved farther away and took a new name.

[104] Food-white-stand-at-a-distance.

[105] One would expect a circuit, but the directions are N, W,
SW, S.

_H. Pottery and Farmed Food Instituted: 76-78_

76. Pottery vessels each given two names.--Again he said: "This is the last before I become a bird. But no, I have forgotten one thing. I want you to use something to bring water in: mastoyam. And I want you to use something to cook in: umas-te-tooro and umas-te-hamoka." But no one understood him. He said again: "You do not understand. You call them water jar,[106] and cook pot,[107] and large stew pot.[108] I also want you to have umas-uyula, but you do not understand me. I mean spoon.[109] I want you to have what I call han'ame, but you do not know what I mean. It is an oval food platter.[110] And I want you to have what I call umas-kasara. I mean the stirrer.[111] You do not yet know it, but when you boil food you will stir with this. I am telling you these things, though you do not understand me, because I want you to know everything. Some of you are listening to me and know what I say: they will be doctors. But some do not understand me and do not listen. And there will be what I call umas-iaδa. You do not know what that is, but it is a bowl.[112] There will be another one: I call it umas-eyavkwa-havik. I mean the parching dish.[113] You will use that when you toast corn and wheat."

[106] Hapurui.

[107] Taskyene.

[108] Tšuvave, set on three supports; hence the name applied by
Mastamho: hamoka being three.

[109] Pottery spoon or ladle, kam'ota.

[110] Kakape.

[111] Three or four sticks tied together in the middle and used
to stir stews; called so'ona.

[112] A round bowl without lip: kayeθe.

[113] Katele of pottery, pointed at two ends.

77. Planted foods named.--"I will tell you also what you will eat without cooking: you will eat umas-kupama. I mean melons.[114] But there will also be umas-kupama which you will cook: I mean pumpkins. And there is still another thing. You will have corn and wheat and beans to grind. To do this you will use umas-oapma. I mean the metate.[115] And I will show you tšamatš-ke-hutšatše: I will give you that. You do not know what it is; but I mean food (tšamatš). I mean white beans, yellow beans, black beans, spotted beans;[116] and white maize, blue maize, red maize, white-and-yellow mottled maize, and yellow maize.[117] You will see all these: you will call them thus. Now I have given you these names, and this food: I have finished that."

[114] Topama, melons of all kinds.

[115] Ahpe, the grinding slab or "saddle quern."

[116] Beans are marika, teparies: the colors are,
respectively, -nyamasave, -akwaθe, aqwaq-itšierqa (deer
excrement), hatša (Pleiades).

[117] Maize is taδits: the colors, in order, are:
-nyamasave, -havaso, -ahwaṭa, -arrova, -akwaθe--five
in all, where four or six would be expectable.

78. Chutaha singing with basket.--"And if you dream about these things, you will sing Tšutaha. I will tell you what you will use, for singing that. You will beat umas-ekyire: I mean a basket, karri'i." Then all said: "Karri'i." "And I say: Umas-ihonga. When you strike the basket with your hand, it will make a noise: hāng. At Miakwa'orve you will have samelyivek and itšimak. You will call that arro'oi, play. You will do that at Miakwa'orve: all the people will dance; that is what I mean."

_I. Thrasher and Mockingbird Delegated to Teach: 79-81_

79. Thrasher and Mockingbird appointed to teach play and sex.--Then Mastamho said again: "Now everything is finished. You, Ikinye-istum-kwamitše, and you, Hatšinye-kunuya, are the man and the woman I have appointed. Now they do not yet marry each other and do not love. You two will make it that all will marry. You will marry. Then you will have a child: it will be another person. I give it to you to do that. All will do what you do and as you say."

80.--Avikwame named.--He said again: "This mountain Avikwame that I have made and where I have built my house, I call it avi-nyamaθam-kuvatše.[118] Men who are not doctors will call it Avikwame, but some of you will dream about me and they will call it avi-nyamaθam-kuvatše. That is what I mean."

[118] -nyamaθam for (?) nyamasam, white; kuvatše, stand (?).

81.--What Thrasher and Mockingbird are to do and be.--Meanwhile Mastamho had walked backward from where the people were, until now he had reached Avi-kutaparve.[119] From there, still looking north, he saw Ikinye-istum-kwamitše and Hatšinye-kunuya, whom he had appointed to arrange about marriage, making the people stand in a row in order to talk to them. So he said to them: "That is right: that is what I want. You will do that: you will tell them everything about marrying. Then when you have told them all, you also will be birds, as I shall be. You, Hatšinye-kunuya, will do that. When a woman dreams of you, she will be loose.[120] You, Ikinye-istum-kwamitše, will be dreamed of by some men. Those men will be ugly, but they will be successful with women;[121] they will always be marrying. When you turn into birds, you, Ikinye-istum-kwamitše, will be Curve-billed Thrasher.[122] You, Hatšinye-kunuya, will be called thus while you are a girl, but after you are a woman, you will be called Kuvuδinye. When you have said everything that I have told you, and have become a bird, you will be Mockingbird: Sakwaθa'alya is how people will call you."

[119] Near Fort Mohave. See ante, par. 34. It is near
Miakwa'orve of note 52 and par. 85 ff.

[120] Kamaluik. Cf. note 148.

[121] θenya'aka-'itθak.

[122] Hotokoro.

_J. Mastamho's Transformation into Bald Eagle: 82-84_

82. Turns into Bald Eagle at Avi-kutaparve.--Mastamho was standing at Avi-kutaparve. Now he proceeded to leave (change) his body. That is why the little mountain there is now white in one place. Mastamho was looking to the north, standing close by the river. He wanted to have wings and flap them. He moved his arms four times to make them into wings. Then he said: "See, I shall be a bird. Not everyone will know me when I am a bird. My name will be Saksak."[123]

[123] The bald or white-headed eagle; or possibly the
fish-diving osprey.

83. Floats downriver to Hokusave.--Then he turned around twice from right to left, facing south, and then north, then south and north again, and lay down on his back in the middle of the river. Four times he moved his arms in the water. Thus he reached Hokusave.[124] Then he had wings and feathers, and rose from the water. He flew low above the water so that his wings touched it.

[124] About eight miles north of Needles City, in California,
not far from the Nevada line.

84. Flies south to sea, is crazy (unknowing).--He flew southward, looking for a place to sit. He settled on a sandbar. But he thought: "It is not good: I will not sit here"; and he went on again. He sat on a log, but thought again: "No, I do not like this," and went on. He sat on a bank, but thought: "No, it is not good," and went on. So he went far down to the sea where the river emptied into it. There he stayed, and lived near the river eating fish. Now he was crazy and full of lice and nits.[125] Now when he had told everything and was a bird, he forgot all that he had known. He did not even know any longer how to catch fish. Sometimes other birds kill fish and leave part of them. Then Saksak eats them, not knowing any better. He is alone, not with other birds, and sits looking down at the water: he is crazy.

[125] Hatšilye, "louse-excrement." When a bald eagle is killed
it is said to be always lousy and to smell of fish. People who
dream of Mastamho after he became the bald eagle know nothing
and are crazy (yamomk) like him.

SUPPLEMENT: THRASHER AND MOCKINGBIRD INSTITUTE SEX LIFE

_K. Courtship Instituted at Miakwa'orve: 85-92_

85. Thrasher and Mockingbird face people on playground at Miakwa'orve.--Now when Mastamho had died,[126] the man and woman he had left at Miakwa'orve, Ikinye-istum-kwamitše and Hatšinye-kunuya, took his place. So wanting to make a field for play, matāre, they drew their feet in a line over the ground for the people to stand on facing north. "No, it will not do;" they said. Then they drew lines for them to stand on facing east, and south, but again they said: "No." Then they drew a line so the people could look toward the west.[127] Then they said: "Yes, that will be right." Now they marked four such lines and made the people stand along them in four rows, one behind the other, all facing west. In the middle, between the first and second lines, they set a stick of sandbar willow.

[126] Left his human body.

[127] Sunwise circuit beginning in north.

86. Tortoise chosen to be approached.--Then they said: "Who is a beautiful woman? I think Pahutšatš-yamasam-iarme. Mastamho did not call her by that name, but he told us to. After a while she will turn to be Tortoise: then she will be called Kapeta." Now that woman stood there, with long hair reaching to the middle of her thighs and white paint[128] on it. The two said: "Some of you go to her. If she does not like you, she will not have you; but if she likes you, she will marry you. Go and try to take this good-looking woman's hand. If she takes yours, it will be because she likes you; but if she does not like you, she will refuse to let you take her hand. In future there will be men who dream that they have taken her hand: such men will always be able to become married as they like. When she turns to be a tortoise, those who dream of her will sing Kapeta.[129] And other men will dream of what we are making you do now, making you stand in four rows. Those men will sing Yaroyare."[130]

[128] Amaṭ-ehe.

[129] There is a reference to Kapeta or Tortoise singing and
story in Handbook, p. 763.

[130] There is little on record about the Yaroyare song-cycle.
The narrator, on another occasion, coupled Yaroyare and
Ipa-m-imītše (person-wail) as dealing with Matavilya's sickness
and death at Ha'avulypo, of the dreamers laying their hand on
him, and the like. They sing and tell about this at people's
death, he said. He knew one man who had dreamed this: his name
was Kolhonyešuδuk (alive in 1903), who was a doctor, but only
for ahwe'-ahnok, "foreign sickness" due to eating alien tribes'
food.--Another informant, Atšyôra-hunyava, did not mention
Yaroyare but coupled Ipa-m-imītše with Humahnān, a cycle named
after a black, hard, stinking beetle. Both singings use no
rattle or other instrument and belong to doctors who cure
sickness due to eating hawk-wounded birds, or birds killed by
oneself, or to birds which cause young babies to be sick with
white stools.--All this does not sound like having much to do
with courtship and play.

87-90. Sparrowhawk, Quail, Ah'akwasilye, Oriole rejected.--87. The people were still standing in four rows, facing west.[131] Before them, at the southern end of the rows, stood Ikinye-istum-kwamitše, looking at them all, and Hatšinye-kunuya stood at the stick they had set up. Now the first who went to take the hand of the woman was Sparrowhawk.[132] As he came up to her, he said: "Liklik."[133] But the woman said: "That is a bad word to say to a woman,"[134] and all four rows of people laughed.

[131] Mohave dancing is described in Handbook, pp. 746, 765.

[132] θinyere.

[133] The bird's call.

[134] Have-lik or have-kwet means clitoris.

88. Now when a man will have great supernatural power he dreams of Hoatšavameve and Amaṭ-ku-matāre.[135] Quail[136] came from those places. He was a good-looking man, with fine eyes, and hair tied at the ends below his hips. Now as he approached the woman and tried to seize her hand, she, knowing that where he came from was where they gave power, was dissatisfied with him and folded her arms, so as to cover her hands. So Ikinye-istum-kwamitše and Hatšinye-kunuya said: "This is not the place to acquire power and learn to be a doctor: we are teaching other things: we are showing how to sing and dance. This is no place for a doctor to come to." Then Quail went back, and stood at a distance, and all the people laughed and clapped their hands. Now these two men, Sparrowhawk and Quail, were good looking, but it was with them as it is with some men now, who are good looking but fail to marry women they want. As Quail came from where doctors are made and was not wanted, people now are afraid of doctors.[137]

[135] East of Avikwame, close to the river in Arizona. The
second name means "playfield-place."

[136] Ahma.

[137] One of the rather rare explicit "because then, therefore
now" explanations.

89. Now there was a man called Ah'a-kwašilye,[138] who came from Avi-kunu'ulye.[139] He went and stood before the woman holding his privates in his hands. Then the woman said: "I do not want him! I do not want that sort of a man to come here: it is bad." So he went back to Avi-kunu'ulye.[140]

[138] A bird with red wing pits. It lives in cottonwood trees.

[139] A small peak, sharp and erect, about six miles north of
the Hoatšavameve just mentioned. Ku-nu'ulye, tumescence.

[140] "Some men dream of this place or this man. Then they will
fail to obtain wives. They will say of a woman: 'I should like
to have her,' but they will never marry her."

90. And there was a man called Yamaθame-hwarme. When he became a bird, he was called Oriole.[141] Now he too approached the woman. He was a man who knew too much and spoke constantly. Ikinye-istum-kwamitše and Hatšinye-kunuya said: "He talks too much: he chatters."[142] When he came to the woman, she swung her arms and pushed him back. So he returned and stood at the rear of the four rows, and all laughed.[143]

[141] Sakumaha.

[142] The oriole is reputed noisy.

[143] The three preceding suitors did not come from among the
people standing in rows at Miakwa'orwe, and are evidently
thought to have returned to their homes after being rejected.

91. Blue Heron accepted by Turtle.--Now when Mastamho had turned into a bird and gone south, one other man went also. His name was Ampoṭ-yamaθam-kuvevare. He, too, reached the sea. Now he said: "I thought that everything had been made and that all had turned into birds: but it is not finished yet. I hear a noise at Miakwa'orve: I will go there." Then he started to return. He came to Aksam-kusaveve, and from there he went on to Hanemo'-ara, where there is a lake.[144] When he looked into the water there, he saw little fish, atši-mikulye, and caught four. He put leaves of black willow through the gills of the four fish, and so made a head dress like the feathers worn on a stick at the back of the head: he called it atši-sukulyk. From there he went on to Miakwa'orve. He did not go among the rows of people, but stood at the side and looked at the woman. He had whitened his face with dust which he had rubbed on his hands on the ground. Now he stretched out his arm toward the woman. She put out her hand, and he took it and pulled her over to where he stood. Then they said: "That man has her: he is married to her." And all laughed. He was Great Blue Heron.[145] He is not a handsome bird now and was not a handsome man then, but he was easily married. So some men are ugly but dream of him, and then easily obtain women, even virgins, and if they leave these, they readily secure others. And so now all the people said: "He has taken Pahutšatš-yamasam-iarme: she is his wife: her husband is Heron." Now Ikinye-istum-kwamitše and Hatšinye-kunuya said: "That was what we wanted you to see and to learn. Now when you want to marry, do that way."

[144] An overflow lake or slough from the river. Hanemo means
duck.

[145] Atšqeuqa, the American bittern, or great blue heron, whose
cry is qau, qau.

92. Dove arrives: Loose women dream of her.--Now there was a girl called Hatšinye-kwora'e. When all went away from Ha'avulypo at night, after the house there had been burned, she came back next morning alone, looking for food that might have been thrown away. From there she did not go with the others to Avikwame and Miakwa'orve, but traveled westward[146] until she came to Otahvek-hunuve.[147] There she made with her hands a round level place on top of the mountain. Now, as she stood there facing north, she heard the noise from Miakwa'orve. Then she started for it. When she came to Oyatš-ukyulve and Hokusave, she stood still and heard the noise from Miakwa'orve more loudly and saw the dust rising. So she went on and reached Miakwa'orve. Then Ikinye-istum-kwamitše and Hatšinye-kunuya said to her: "We have made every thing: it is finished, and the people here have the knowledge. But we will tell you the same that we told them. You are a handsome girl. In future, some women will dream of you. Then they will be loose.[148] And you will turn into a bird. You will become Dove."[149]

[146] Through the valley in which Ibex lies.

[147] South of Ibex.

[148] Kamaluik, as in note 120. Such women do not stay with one
husband, but have no children and change from one man to
another.

[149] Hoskive, the mourning dove.

_L. Transformation of Water and Valley Birds: 93-97_

93. All go downriver to Hokusave.--Then they said: "She was one who was away and did not see what we did; but now all have come and have heard. Now you will all become birds. We will go with you to Oyatš-ukyulve and Hokusave[150] and there we will turn you into birds."

[150] Where Dove had just come from, and where Mastamho rose
from the river (par. 83).

94. Noses of racers pierced there.--Then they started to go to those two places. When they arrived, Ikinye-istum-kwamitše and Hatšinye-kunuya made a large circle on the ground. Then, standing to the west of it, they said: "Let us see you all run with your mouths shut tight, holding your breath. Do not breathe until you have gone around the ring. If you breathe only then, you will be footracers." Then they pierced the septum of the nose of those who were about to run, for four at a time; when four had been pierced, they ran. Then Ikinye-istum-kwamitše and Hatšinye-kunuya would pierce another four, and these ran. Now some of them could not run all the way. Some went part way and breathed out, "Wh!" and everybody laughed because such as these could not run well. Then Ikinye-istum-kwamitše and Hatšinye-kunuya pierced the noses of four and with them of Kasunyo-kurrauve,[151] so that five of them ran together. The other four became exhausted after one circuit, but Kasunyo-kurrauve ran around four times with his mouth still shut. Only after the fourth circuit, he said: "Wh!" Then Ikinye-istum-kwamitše and Hatšinye-kunuya said to him: "You are the one who can run. Those who will dream of you will be racers."

[151] Kasunyo is the American gold-eye; kurrauve seems to refer
to running.

95. Yahalyetaka's nose pierced with difficulty.--Now all of the runners had had their noses pierced, and Ikinye-istum-kwamitše and Hatšinye-kunuya said to them: "Now we will throw you into the water." But there was one left inside the ring, who sat crying because no hole had been made in his nose. He wanted his nose pierced too, but it could not be done, for it was too flat to perforate; therefore he cried. He said: "If you do not pierce me, I shall not be able to go with the others but must stay here." So he sat crying with his hands together, and all stood there about him. Some said: "Well, why can we not pierce his nose?" But others said: "It cannot be done. It is too flat, like my hand." "Well, let us try it anyway," they said. Then Ikinye-istum-kwamitše and Hatšinye-kunuya went to him and, by drawing out his nose, succeeded in piercing it. Then he was glad. He is Yahalyetaka.

96. Racers become water birds.--It was not all the birds who had had their noses pierced, but only those that live in the water.[152] There were Scaup Duck,[153] Mallard, Wood-duck,[154] Mudhen; also Hwat-hwata, Tšuyekepuyi, Sahmata, Minyesa'atalyke,[155] Moviθpa,[156] Sakataθere, Western Grebe,[157] and Minyesahatša.[158] They said: "Now we all have holes in our noses. Hereafter, people who dream of us will have their noses pierced and will be able to go far without becoming tired or hungry. Some who dream of us will be chiefs: they will have ornaments hanging from their noses and people will know them and say 'That is a great man.'" Then they ran a short distance and returned four times; then they jumped into the river. "Now we shall be water birds," they said.

[152] That is, dive, evidently.

[153] Av'akwaθpine. The identification is not sure.

[154] Or pintail? Hanemo. Cf. note 18.

[155] Probably red-headed, since the name was misapplied to a
specimen of a pileated woodpecker.

[156] A bird similar to the king rail.

[157] Halyekūpa, to be distinguished from halyepūka, the loon.

[158] Said to be a land bird, the varied thrush; see
minyesa'atalyka just above.

97. Some others become valley birds.--Then Ikinye-istum-kwamitše and Hatšinye-kunuya said to the others: "You know in what places you will like to live, whether among the willows or the cottonwoods or elsewhere. This country will belong to you, and you will stay here."[159]

[159] They became land birds.

_M. Mountain Birds Transformed at Rattlesnake's Playfield: 98-101_

98. Rest led back to Miakwa'orve.--Now some of them had not yet turned into birds. Then Ikinye-istum-kwamitše said: "We will go back to Miakwa'orve: we want to do something more." Then he started with Hatšinye-kunuya and with those that were still people. When they came to Avi-kutaparve, they stood there. Then Ikinye-istum-kwamitše and Hatšinye-kunuya said: "We have done what he wanted us to do: we have made them birds. We have made it that those who will live in this country in the water and near the river will be here. And they know how to marry: they will have children and so they will continue. You know how: you saw Ampoṭ-yamaθam-kuvevare become married. Those who will live here have learned from that. But some will marry a woman and feel well, but later they will become sick. We will tell about that also. There will be men who dream about that, and such men will know how to cure venereal disease. We will not tell you that here, but we will go where the darkness goes, and when we come to another place like Miakwa'orve, we will tell you there. Rattlesnake's Playground[160] is that place. We will make you birds there, mountain birds, who will not be about here. And there will be some who will dream about us at that place."

[160] Hayekwire-nye-matāre, a dry lake bed which the railroad
crosses between Mojave station and Kramer. It is described as
about fifteen miles east of Mojave, wide, level, entirely
without vegetation, and surrounded by mountains.

99. Thrasher and Mockingbird at Rattlesnake's Playground teach veneral cure.--Then they started; and near sunset they arrived at Rattlesnake's Playground. Then Ikinye-istum-kwamitše and Hatšinye-kunuya said: "When you have intercourse, you will think you feel good. But some of you will be sick from that. Some women will have a baby. When it is born, it will cause them great pain in the belly. The pain will go back into them and will be a sickness in the bones." Then they hooked their middle fingers into the middle fingers of the people who were still with them and swung them to the left. This they did to all of them, saying: "You will understand." After they had been swung, all sat looking at the ground, and appeared thin and sickly. Then the two talked to them again, and sang four songs. When they had sung the four songs, the flesh had returned to them and they were healthy once more; and they all shouted and laughed.

100. More songs for this.--The two said to them: "You have seen us do that: you all know it now. When someone dreams about us, let him tell what we have said. When they cure sickness, let them say what we have said, and the sick person will get well. Sometimes a man will like a woman. She will sleep with him and soon he will be sick. Or she will like him, and kiss him, their saliva will come on each other, they will become sick, and have pains in the body. Then sing about us and you will cure them." Then they sang again for them.[161]

[161] Making the total number of songs used by the doctors of
such sickness much greater than the four first mentioned. In
addition, the narrator stated, Ikinye-istum-kwamitše and
Hatšinye-kunuya sang other songs, later learned by other people,
to cure different kinds of sickness; but of that he himself did
not dream.

101. At Three Mountains, Thrasher, Mockingbird, and rest turn to mountain birds.--Now in the morning Ikinye-istum-kwamitše and Hatšinye-kunuya wanted them to try to fly; they wished them to learn flying. Four times they all rose into the air and settled again, Ikinye-istum-kwamitše and Hatšinye-kunuya with the others. Then they flew off, northward to Three Mountains.[162] When they arrived there, they were birds, and no longer knew where they came from. Then Ikinye-istum-kwamitše and Hatšinye-kunuya said: "Now we know nothing. Now we think no more, for we are birds. We are Thrasher and Mockingbird. When you dream of us, and tell of us and of Three Mountains, for a person that is sick, you will cure him. Say: 'I saw them do that: I heard them say that.' Then the person will become well. Tell them that we said so and so."

[162] Avi-hamoka, described as being "near Tehachapi."

_N. Leftover Straggler Reaches the Sea: 102_

102. Hakutatkole, left for Pošoik sickness, goes south to sea and becomes a bird.--Now when the others had all flown off to Three Mountains, one of them, Hakutatkole, nevertheless had stayed at Rattlesnake's Playground. He was sick with pošoik[163] in his mouth. Ikinye-istum-kwamitše and Hatšinye-kunuya had said: "We do not want that kind of man with us," and had left him. So he went south, alone, until he reached Halyuilyve. Now at Konyokuvilyo and Ha'tana there was another man, Himeikwe-halyepoma, who also taught, but about other things. Hakutatkole, coming to where he lived, approached him with his hand over his mouth; but Himeikwe-halyepoma, coming to meet him, pulled away his hand from his mouth, and said: "Do not come here!" and pushed him away. So Hakutatkole went south to the sea,[164] and there he, too, became a bird.

[163] A minor skin disease, for which the Mohave do not employ
doctors. They fear it as contagious, however, and others do not
use the clothing or food dishes of the person afflicted.
Hakutatkole is said to have received this sickness from
swallowing sea fog: the bird is spotted inside the mouth.

[164] Cf. his illness being from sea fog.

THE LISTS OF MANUFACTURED WORDS

The most concise analysis of the counts in paragraphs 44-47 of the story is given by a comparative tabulation such as follows. With its subjoined notes, this table probably is as explanatory of the processes followed in the distortions as is possible in the present lack of analytic understanding of the Mohave language.

_First try_ _Second try_ _Third try_ _Final_
1. si-ntš si-_nye_ _ha_-TESA seto
2. _tšeku_-va-_ntš_ _mi_-va-_nye_ _ha_-KIVA havika
3. _tšeka_-mu-_ntš_ _mi_-ma-_nye_ _ha_-KOMA hamoka
4. _tšeka_-pa-_ntš_ _mi_-pa-_nye_ tšim-KAPA tšimpapa
5. _tšeka_-θara _mi_-ra-_nye_ θa-PARA θarapa
6. *umo-_ta_ {_mi_-*yu-_š_ TIN-_ye_ sīnta
{_mi_-*ka-_š_
7. _ku_-*tšye-_ta_ _nya_-_va_-hak-_um_ _še_-KIVE vīka
8. *koa-_tša_ _nya_-_va_-mok-_um_ KUM mūka
9. *kwisan _nya_-_tšu_-pai _a_-YAVE pāye
10. *noe {_nya_-_va_-*li _a_-PARE arrapa
{_nya_-_va_-*lak

_Underlined_: jingle increments.

CAPITALS: metathesized parts.

* Asterisks: stems or bases not found in any Yuman language (except possibly 6, *umo-, cf. Yuma xumxuk; 7, -*tšye-, cf. Yuma pāx-kyê-k).

Remaining syllables are those parts of normal Mohave count words which have survived the playful mutilations. They are of course not the etymological bases, except sometimes by accident.

2, 3, 4 in actual Mohave appear also as havik, hamok, tšimpapk.

* * * * *

The made-up directional names, paragraph 49, do not yield to analysis or relate to the standard forms.

_Trial_ _Standard_
_ha_-YE-_me_ matha-k
_ha_-KYE-_me_ kavei-k
_ha_-_yi_-_me_ inyohave-k
_ha_-_yi_-KE anya-k

The trial names for tribes, paragraph 51, are built around the accented syllable of the normal Mohave form of the name. To this is prefixed _ham_-, followed by the vowel -_a_- or -_i_-. This prefix may possibly be taken from the Mohaves' name for themselves, Hamakhava or Hamakhave. There is also a suffix -_vek_; which may or may not be suggested by the final syllable of Hamakhave and Tšimuveve. These devices yield a list that jingles with initial and final rhymes: but the parts seem unetymological.

_Trial name_ _Mohave name_
_Ham_-_a_-PAI-_vek_ Walya-PAI (Hoalya-paya)
Yava-PAI (Yava-paya)
_Ham_-_i_-VE-_vek_ Tšimu-VE-ve
_Ham_-_i_-TŠAN-_vek_ Kwi-TŠAN-(a)
_Ham_-_i_-AI-_vek_ Kam-i-A(I) (Kamia)
_Ham_-_a_-HA-_vek_ Ham-ak-HA-ve

_Underlined_: jingle increments.

CAPITALS: retained accented syllable of real name.

The concocted names of objects having to do with preparation of food seem not to be made by jingles or twistings, but to be descriptive ritualistic circumlocutions somewhat like the long compound names of myth personages. I cannot translate most of them; but there are a few indications. The large tšuvave cook pot is called umas-te-hamoka because it rests on three (hamoka) supports in the fire. Katela, a double-pointed parching bowl, is spoken of as umas-eyavkwa-havik, the last element meaning two. The frequent prefix umas- occurs in the names of many myth personages; it seems to be a form of humar, child; why it is used here is obscure. Umas-ekyire seems to be a distortion of karri'i, the usual word for basket. Tšamatš-ke-hutšatš for tšamatš, food, suggests Pa-hutšatš, another name for Mastamho, as in paragraphs 73-75; also his name in the Goose myth (Handbook, p. 767). The name may mean "food person."