THE MYTHOLOGY OF THE WICHITA Collected under the Auspices of the Carnegie Institution of Washington BY GEORGE A. DQRSEY ^^^' Curator of Anthropology, Field Columbian Museum WASHINGTON, D. C. : Published by the Carnegie Institution of Washington 1904 CARNEGIE INSTITUTION OF WASHINGTON Publication No. 21 PRESS OF THE HENRY E. WILKENS PRINTING CO. WASHINGTON. D. C. PREFACE. This collection of Wichita myths is largely the result of investiga- tions ibegun in 1903, under a grant from the Carnegie Institution of Washington. In 1900 I .began work of this- nature for the Field Columbian Museum, and continued it interruptedly for three years. Throughout the three years I -used as interpreter Burgess Hunt, a well- educated Wichita of full blood. For assistance in the final arrange- ment of the myths, and especially for a large part of the information embodied in -the introduction, I am indebted to the well-known chief of the Wichita Towakoni Jim. To his great knowledge, always freely given, and for his unfailing kindness it is a pleasure to acknowledge my indebtedness. Inasmuch as the present work forms but a part of my investiga- tions among the tribes of the Caddoan stock, I have deferred until a later publication references to tales of a similar nature of other tribes, while in the "Introduction" I have confined myself to such matter as would assist in understanding the references made in the tales to the customs and beliefs of the Wichita. The music accompanying certain myths has been transcribed by Mr. Frederic R. Burton, who is also responsible for the comments made on the songs. GEORGE A. DORSEY. FIELD COLUMBIAN MUSEUM, CHICAGO, October i, 1904. . CONTENTS. Page. Introduction i FIRST PERIOD: CREATION. 1. The First Creation 25 SECOND PERIOD: TRANSFORMATION. 2. The Deeds of the .Coyote and Young-^Star 30 3. The Coyote and iHis Magic Shield and Arrows 36 4. The Coyote and His Magic Shield and Arrows 41 5. The Great- South-Star, the Protector of Warriors 47 6. The Great- South- Star, the Protector of Warriors 52 7. The Great-SouthnStar, the Protector of Warriors 58 8. The Seven Brothers and the Woman 63 9. The Seven Brothers and the Sister 69 10. The Seven Brothers and the Sister 74 IT. Owner-of-Black-and-White-Flint-Knives and His Son 81 12. The Deeds of After-Birth-Boy 88 13. The Thunderbird and the Water-Monster 102 14. The Deeds of Wets-the-Bed 106 15. The Deeds of Wets-the-Bed 114 16. The Thunderbird- Woman 120 17. Healthy-Flint-Stone-Man and Woman-Having-Powers-in-the- Water . 124 18. The Hawk and His Four Dogs . . . . 129 19. The Story of Child-of-a-Dog 130 20. The Old-Age-Dog Who Rescued the Chief's Son 149 21. The Old- Age-Dog Who Rescued the Chief s Son ..... . .155 22. Young-Boy-Chief Who Became an Otter . . . . . . .161 23. Younig-Boy^Chief Who Became an Otter . . . , . . . 167 24. The Man Who Became a Flamingo . . . 172 25. The Spiders Who Recovered the Chief's Grandson 177 26. The Origin of "the Eagles . . 187 27. The Coyote and the Buffalo 191 28. Half-a-Boy Who Overcame the Gambler 194 29. Young-Boy-Chief Who .Married a Buffalo 199 30. The Swift-Hawks and Shadow-of-the-Sun 207 31. The Swift-Hawks and Shadow-of-the-Sun 212 32. Young-Boy-Chief and His Sister 218 33. The Story of Not-Know-Who-You-Are 224 34. Early-Morning-Deer-Slayer Who Overcame the Elk 229 35. Trouble Among the Chiefs Children ... ... . . .234 36. The Turtle's War-Party . . 239 37- The Turtle's War-Party . . . .... 242 38. Little-Crow Who Became a Sparrow-Hawk . . . . . . . 243 CONTENTS. Page. 39. The Little-Brown-Hawks . . 247 40. The Coyote Who Lost His Powers . .. ... ..* . . 252 41. The Boy Who Led War-Parties and Became a Hawk < . . . 257 42. The Coyote and the Warrior 263 43. The End of the Trickster-Cheater 267 44. The Coyote, the Prairie-Turtle, and the Squirrel 271 45. The Coyote, the Rabbit, and the Scalped-Man 274 46. The Coyote and the .Skunk Who Inaugurated the Feast . . . .276 47. The Coyote Who Became a Buffalo 278 48. The Coyote and the Artichoke 280 49. The Coyote and the Wildcat . . 281 50. The Coyote, the Opossum, and the Crow 284 51. The Coyote and the Fish-Hawk 285 52. The Coyote and the Bear . 287 53. The Coyote and the Smallest Snake 289 54. The Coyote and the Turkey . . .289 55. The Deluge and the Repeopling of the Earth 290 56. The Deluge and the Repeopling of the Earth 294 THIRD PERIOD: THE PRESENT. 57. The Woman Who Married a Star 298 58. The Man Who Went to Spirit-Land 300 59. The Man Who Rescued His Wife from Spirit-Land 306 60. The Crippled Boy Who Disobeyed the Gods 310 Abstracts . . . 315.35! THE MYTHOLOGY OF THE WICHITA. INTRODUCTION. The Wichita, at the time of their first contact with the United States Government, occupied a village on the North Fork of the Red River, about four miles below its junction with Elm Fork, in Oklahoma. Soon afterwards they were removed to a place called Rush Springs, twenty-five miles east of Fort Sill, in 1882. The Wichita, with affiliated bands, were transferred to the north side of the Washita River, on lands a portion of which had been assigned to the Cheyenne and Arapaho in 1869. It is probable that they have now reached their final home, as they occupy their land in severally and the tribal relationship has ceased to exist. It seems probable that, at least for a hundred years or more, their permanent villages were never out of sight of the Wichita Mountains. Their range may be said to have been confined by the ninety-seventh and ninety-ninth parallels, and to have extended south from the Washita to about that part of Texas where the city of Waco now stands. The territory occupied by them in general may be char- acterized as a high, rolling, broken prairie, fairly well watered in places, of a sandy nature, and in the main treeless, except for irregular clus- ters of scrub oak, with heavier timber, chiefly of elm, cottonwood, and willow, along the water courses. According to Powell's classification, the Wichita form the third of five groups of the Caddoan stock, the other groups being the Pawnee, Ankara, Kichai, and Caddo. With the Wichita proper, therefore, ac- cording to this classification, belong the Waco and Towakoni, which may be regarded as sub-tribes of the Wichita. For a very long time, however, the Kichai have also been closely affiliated with the Wichita, and to-day are regarded as an intrinsic part of the tribe. According to the well-known chief of the affiliated Wichita of to-day, Towakoni Jim, there is but little difference in the language of the Wichita proper and the Towakoni and Waco, while neither of these three tribes is able to understand Kichai. The same informant maintains that but four full- blood Kichai exist. He is of the opinion that the Kichai is more closely related to the Hainai group of the Caddo and the Pawnee than to either the Wichita proper or the Towakoni or Waco. The manners and customs of the four bands 'have been practically the same from very early times, and they have intermarried and lived i 2 THE MYTHOLOGY OF THE WICHITA. together to such an extent that it is no longer possible for one custom or another to be considered as the exclusive property of a single tribe. This holds good also regarding religion and mythology, and no at- tempt, therefore, has been (made to group the myths according to tribes, though in the note giving the name of the informant his tribal affinity has been indicated. The population of the four bands, according to the reports of the Bureau of Indian Affairs, was as follows : In 1874 Wichita, 300; Waco, 140; Towakond, 125; Keobai, 106; total, 671. In 1885 Wichita, 176; W'aco, 64; Towakoni, 145; Kichai, 63; total, 448. This total diminished slightly but steadily from year to year, until 1896, when the total for the four tribes was given at 365. The census of 1903 gives the total of the four tribes at 433, but in this is included the Delaware. It is evident that there 'has been a material falling off in the number of the Wichita in the last thirty years. It is believed, however, that at the present time they are almost, if not quite, holding their own. But that they are to suffer a further decline seems probable^ owing to the fact that in the recent opening of their reservation they suffered a decided change in their method of life, and especially to the fact that it is possible for them to obtain whisky without great effort. Previous to this time they kept up with great conservatism their ancient method of living, and, on the whole, were in the enjoyment of a robust and vigorous constitution. In stature and color, the Wichita present a decided contrast to the Plains tribes by whom they are surrounded, such as the Cheyenne, Arapaho, Kiowa, Comanche, and Apache. They are decidedly of a shorter and stockier build, with a somewhat darker skin. The men pierced the lobe of the ear, generally in four places, from which were suspended innumerable metal pendants. Both men and women in for- mer times practiced tattooing, that of the man differing radically from that of the woman. The men were tattooed both on the upper and lower eyelids, and from the outer corner of the eyes extended a slight line about half an inch in length. From this design the Wichita claim is derived their name, owing to the resemblance of the eyes thus tat- tooed to those of the raccoon Kidikides (Raccoon Eyes). These marks about the eyes are made on a boy when young, at which time he is told that they will prevent him in the future from having sore eyes. The men bore two additional marks on the face, consisting of short lines passing downward from each corner of the mouth. On the back of each hand is tattooed a small design resembling the bird's foot. This is made immediately after the boy has killed his first bird. Up INTRODUCTION. 3 and down the arms and across the breast may be found additional marks in the form of a small cross. These indicate the number of times the individual -has acted as a spy for a war-party which has been successful, one mark being made for each incident. These crosses are symbols of the stars and represent a well-known mythical 'hero among the Wichita called "Flint- Stone-Lying-Down- Above" (Tahanetski- hadidia), who, as is told in one of the myths, is one of the guardians of the warriors. The marks tattooed upon the women differ from those of the men, the entire group of designs differing but slightly among individual women. The most complete, as well as the most common design, is here given : A single line passes down the ridge of the nose and is carried on to the end of the upper lip, from which a line passes in each direction to the corners of the mouth, where each joins a short line passing downward and terminating in another line directed toward the center of the lower lip. Before these lines meet they turn down- ward to the chin. The space between these two lines is occupied by two short parallel lines, and all four terminate in a line which passes entirely around the jaw from ear to ear, and which is surmounted by a row of solid triangles. Similar rows of triangles pass across the neck and across the upper part of the breast. Down each arm are two series of four parallel zigzag lines, while four long lines pass down the middle of the breast. Above each of the breasts are three pairs of lines, each pair crossing at a wide angle, the open space at each end being occupied by V-shaped connecting lines. The nipple is also tat- tooed, and around it are three concentric circles. It is claimed by the Wichita that the chief object of the tattooing was to distinguish the woman, not only from other tribes, but especially from the slaves, of whom in former times they seem to 'have held many. The whole tat- tooed design is said to have been derived from the buffalo. The girls are told that by receiving these marks they enjoy a more perfect life. They are also told that the concentric rings about the breasts prevent them from becoming pendulous in old age. In character, the Wichita stand high among the Plains tribes as regards morality. Their home life seems to have been exceedingly well regulated, and intertribal strifes were rare. They have given very little trouble to the United States, and from an early time they manifested a uniformly friendly disposition, from which, 'however, they have re- ceived no apparent benefit. Of all the tribes of the Plains they seem the best natured and most kindly disposed toward the whites; indeed it would be 'hard to find anywhere people of finer 'nature than that pos- sessed by the Wichita. 4 THE MYTHOLOGY OF THE WICHITA. In culture, the Wichita belonged to the southern Plains group, and the pursuit of the buffalo was secondary to that of agriculture. Even to-day their cornfields are not inconsiderable, and with encourage- ment would become a source of great profit to them; for apparently throughout their whole career they have been devoted to agriculture, raising large crops of corn, beans, melons, etc. The produce of their fields was, of course, 'Supplemented by the flesh of the buffalo and other wild game, but unlike the more nomadic tribes of the north they were by no -means dependent upon the buffalo. As among the Pawnee, many of their most important ceremonies were concerned with the cultivation of their fields. The Wichita were village-dwellers, occupying substantial and spacious habitations of a bee-hive shape, commonly known as "grass- lodges," of which a few still remain, and the construction of which has not been entirely given up. In building this lodge, upright forks of cedar are erected, varying in number from eight to fourteen or six- teen, according to the size of the lodge desired. Transverse beams, also of cedar, connect these forks. Leaning against them, one end rest- ing on the ground, and so placed as to form a circle, are long, slender cedar poles, which are united at the top. Transversely over this frame- work are placed long, slender, decorticated willow 'poles, held in position by thongs of slippery elm bark. A long, coarse, bunch grass is spread over the entire surface in layers, beginning at the bottom and continuing upward till the top is reached. The grass covering is held in place by additional slender willow poles. Where these poles cross the uprights bunches of grass are tied. The lodges vary in diameter from fifteen to thirty feet. The beds are two or three feet from the ground and are arranged around the wall, the upright forks serving to mark the position of the beds. The number of beds varies according to the size of the lodge, six being the usual number, while twelve is not an extraordinary number. Houses of diminutive size are occasionally built to 'hold a single family. The lodge has two openings, about two feet wide and three and a half feet high, one on the east and one on the west side. Each opening is pro- vided with a door made of grass over a willow framework. These doors do not move on hinges, but are easily set aside, either from within or from without. The eastern door is usually left open in the morn- ing, while the western door is used in the afternoon. Generally a similar opening is found on the south side of the lodge. This at the present time is not used as a door, and seems to be a survival of a time when the lodges had both a north and south door, which, however, were used INTRODUCTION. 5 only during ceremonies, especially the ceremony of the medicine-men. In the center of the lodge is an excavation for the fireplace. The smoke makes its exit through a circular opening about eight inches in diameter on the eastern side of the roof, near the top. The top of the lodge is continued to a height of about three feet above the point where the upright cedar poles meet, by means of tightly wrapped bundles of grass, while from the base of this peak project four poles about three feet in length, one pointing east, another south, another west, and another north. The four projecting poles outside stand for the four world quar- ters or gods, while the upward peak is symbolic of Man-Never-Known- on-Earth (Kinnekasus), the Creator in Wichita mythology. It is said that a door is placed on the east side that the sun may look into the lodge as it rises, and that the west door is so placed that the sun may look in as it sets, while through the small circular opening over- head the sun may look in at noon. The south door is still retained that the god of the south wind may enter. The fireplace is considered sacred, for here offerings are made, the food is cooked, medicines heated, etc. The furnishings inside the lodge are not unlike those found in the Pawnee lodge. The beds consist of mattresses made of slender willow rods and coverings of buffalo hide. Over the bed and hanging down in front, is a long curtain of buffalo hide, which can be raised or lowered at will; this is often painted with war scenes. In the same place, be- tween the west openirfg and the fireplace, stands the corn mill, consisting of the trunk of a tree about a foot and a half in diameter and four feet long, implanted in the ground. The pestles are long, with a heavy end. Usually two or more women engage in grinding corn at once. Formerly, pottery was extensively manufactured by the Wichita, but its use was long since abandoned. Beautifully made wooden ves- sels of large size and buffalo horn spoons are still occasionally found. A small, flat granite rock was used for crushing seeds and medicines, and a small wood hand mortar was used for a similar purpose. The parfleshe, similar to that used by other Plains tribes, is found among the Wichita, together with long rawhide bags used as food receptacles. For dressing hides they used a flesher similar in shape to that used by the other Plains tribes; the handle, however, was of wood and beau- tifully fashioned. At one side of the lodge, in well-to-do families, was a large summer arbor, built like the grass-lodge, but of elongated shape, and with open sides to a height of about four feet. These arbors were often of great size, and were provided with a platform raised a foot THE MYTHOLOGY OF THE WICHITA. above the ground. Here they worked and rested in the shade during the summer months. A third structure was the corn drying arbor, varying in size from ten to twenty feet square and reached by a ladder made of a single notched slender tree. Upon this was placed not only corn, but meat, etc., to dry, while from its sides and underneath were suspended great masses of pumpkins cut into long, thin strips and beautifully braided, for which purpose a specially constructed pounder was used. Reference is frequently made in the tales to a sleeping arbor, upon which it was formerly the custom to make beds for the maidens ; these were usually smaller in size than the corn drying arbors. In addition to the structures described, the Wichita also made use of the skin tipi, when on the march, and the sweat-lodge. These differed in no essential particular from those used by other Plains tribes. The houses were grouped in villages, which occupied the lower levels of a hill slope in some well-watered valley. The clothing of (the men, as a rule, consisted of a loin cloth and moccasins. This was supplemented by leggings and the buffalo robe. The shirt, such as worn by the northern Plains tribes, was not known. The costume of the women consisted of a skirt, generally of buckskin or of young buffalo hide, tanned on both sides and wound around the waist and reaching 'below the knees. The feet and lower legs were en- cased in moccasin leggings. It has been said that the women formerly wore an apron made of bark, but the Wichita deny this. The basis of the social organization of the fo*ur tribes was that of the village, at the head of which was a chief and a sub-chief. . Election to the chieftainship was never through heredity alone, it being neces- sary that the chief's son should show not only marked ability, but bravery and generalship equal to that of his father. It was possible, as the stories themselves abundantly illustrate, for the youngest and mean- est born boy of the village, through exhibition of bravery, to rise to the position of chieftainship. But more than bravery was necessary, for the aspirant to this high place must have won the love and respect of the members of his tribe by acts of generosity and kindness cover- ing the entire period of his life. The power of electing the chief was in the hands of the head warriors, who virtually controlled the village, and could make or unmake a chief, as they wished. Next in rank to the chief was a leader, whose title was The-One-Who-Locates (Oko- nitsa), and whose duty it was to 'be constantly on the lookout for better village sites. It was he who was responsible for the removal and laying out of new villages and for everything, in fact, pertaining to the loca- tion of villages. Next in rank were the medicine-men, who were also INTRODUCTION. 7 priests of certain ceremonies, one of their number being known as the "crier," or "announcer." From the remaining inhabitants of the vil- lage were selected one or more known as "servants." Their duty was to do the bidding of the chiefs and of the medicine-men, especially in time of ceremonies. After years of apprenticeship they became medi- cine-men. Of the remaining inhabitants of the village the basis of rank was that of prowess in war, and wealth. Although manifesting almost from the beginning a friendly dis- position towards the whites the Wichita have never been accused of cowardice, and in spite of their small numbers, were probably as suc- cessful warriors as any of the Plains tribes. As is so often illustrated in the tales, the time and nature of the war-party was determined by some one who desired to lead an expedition, at which time he would invite his friends to his lodge, tell them his plans, and select a head leader and two second leaders, the latter serving as spies or scouts, while on the journey. The chief object of war expeditions was the taking of scalps and the capturing of women- to 'be used as slaves. The hereditary enemies of the Wichita were the Apache, Osage, and Tonkawa. These three tribes, in the order named, were considered the bravest of all their foes, and as a consequence, the taking of a scalp of an individual from one of these tribes was looked upon as a high honor. The Wichita had the usual grades of showing prowess in war ; such were counting coup, stabbing, scalping, and killing. Their war records were usually de- picted in detail on the robe, or the more salient features of the record mig^ht be indicated on the tipi. The significance of the marks describ- ing these war records was always supposed to be known by the other warriors of the tribe, and when an individual misrepresented his rec- ord, either on his robe or on his tipi, 'he was at once proclaimed a liar throughout the camp, and 'his robe or tipi might be destroyed. It was also the custom of warriors to proclaim their prowess by contests in the lodges during the long winter evenings, when war tales exclusively were told. The return of a victorious war-party was always the occa- sion for great rejoicing in the village, the news being transmitted by the signs made by the leader of the party as he arrived at a certain high hill overlooking the village, which was always set apart for this pur- pose. Then followed days and nights occupied with scalp and victory dances. Often before birth, a name was selected for the forthcoming child. This name might be due to .some dream of its mother or some relative, the sex of the child being revealed at the same time, and th.e name would 8 THE MYTHOLOGY OF THE WICHITA. agree with its supposed sex. Naturally the dream did not always come true, as, for example, in the case of a certain well-known Wichita still living, 'who bears the name "Ignorant-Woman," although he is a robust man and is far from being ignorant. Should nothing occur to indicate to the parents a suitable name for the child before its birth a name was given it soon after birth. The name, 'however, was not hastily chosen, but they waited until the child itself had done something which the parents believed to be characteristic or indicative of deeds he was to perform during the course of his life. Again, the name might be de- ferred until the child could crawl, or walk, or until such time as it should have done something, or manifested some peculiarity, which would suggest a name to the parents. This name the child usually bore until it was well-grown. Should the child continue to live and be pros- perous it might retain this name throughout life. If, for any reason, it should seem desirable to change the child's name it was done, sometimes by women for the girls, or by men for both boys and girls, for it was supposed that a man, having been on the war-path, had a wider range of experience than a woman. Should the child 'be sickly and have much bad luck in its early years its name might be changed in- numerable times. Several other men would be invited to the lodge, their names pronounced, and the child would be asked the name it liked best. The individual whose name was chosen walked up to the child, saying: "The name that I shall give you is the one you shall bear throughout life. As I give you this name you shall live to 'be as old as I am, for I myself have enjoyed life without sickness, and so you, too, shall enjoy the same sort of life that I have enjoyed, and you shall have my powers as well as my name." Instead of giving his own name to the child, the man might give it some name which had refer- ence to some act or deed of his on the war-path, or of some particular enemy. Should the man marry and have children, and be unfortunate with them, he would change his own name, thinking thus to bring about a cessation of sickness or death among his children. Thus he would call in an old man, spread robes on the ground and ask him to sit down, thereby presenting him with the robes. He then presented the old man with a pipe. The visitor now realized that he had been called for some particular purpose, and asked why he had been invited and what he might do that was in his power for the man. Then the unfortunate man would reply about as follows : "I realize that you have enjoyed a successful life and good health and I wish that you may have good luck for the remainder of your life; and INTRODUCTION. 9 as you are getting old, I hope that your good fortune will continue. I have had bad fortune, and I desire to obtain your name." The old man then pronounced his own name and the other man 'bought it. The old man then stated that, for example, this name was given to him in childhood. He told how he got his name, and that throughout life he had always had good luck in everything, and he thought that as the young man took his name he also would enjoy good life. Then the name was transferred without ceremony, and the village crier was requested to go through the village and ask the people to give their attention. He then cried out that such and such a man had desired to have a new name to prevent sickness among his children; that he called an old man to his lodge and obtained the old man's name, and that hereafter he was to be known by this name. The old man either obtained a new name for himself or he went for the remainder of his days without a name, in which case he would be given a nickname, such as "Old-Man," "Old Woman," "Gray-Hair," "Dog Hair;" or he might say at once: "My name I have given to so and so, and I have given myself a new name." Should a man meet death on the war-path, or die prematurely, his name was never mentioned. Am instance is told of a man by the name of "Two," who died. After his death this word was never pronounced, but in expressing the numeral the sign language was used. If a person died through the influence of a witch, or if some one killed him because he had brought sickness upon some one, his name was not used, but he was referred to thereafter by a nickname, such as "Buffalo-Calf," "Corn-Bread," etc. 'Characteristic names in use to-day may be found in the names of the informants, given in footnotes to the myths. During the early life of a girl she was closely watched, not only by the parents, but by relatives ; as she grew older she was warned to have nothing to do with men, to keep away from them, and in the choice of a husband she was supposed to have no part. It being decided by the parents of some young man that a particular girl was desirable for a daughter-in-law, they asked some individual to go to the lodge to ob- tain the parents' consent. This go-between was usually a middle-aged woman and a relative of the boy. She asked of the girl's parents if they were willing that their daughter should marry, and in case of an affirmative answer the relatives of both families were called together. First, however, it was supposed that the parties had learned all about the boy, whether he was of good or (bad reputation, and especially whether he was able to support a wife. The parents of the young man were informed that 'their proposition had been accepted, and the young man himself went to the lodge of the girl next evening. Should the 10 THE MYTHOLOGY OF THE WICHITA. parents of the girl still favor him he remained. Then, after this, the girl was watched, that she might not associate with other men. Should she prove unfaithful at any time she was beaten with a stick by her father. But should the parents of the girl at any time disapprove of their son-in-law they told the girl to send him home. This constituted divorce. The duty of the young man was to watch over the property of the family, and in the faithful fulfillment of these duties and in the providing of food rested his claim for favor with his wife's parents. Again it might happen that the parents of a certain girl desired a certain young man for their son-in-law, in which case the girl's parents sent some middle-aged woman to ask the parents' consent for him. Should the young husband die the girl's parents cut her hair, the length being determined by the favor in which they held the young man. The parents of the deceased husband might also visit her from time to time and cut off a portion of her hair. The girl remained single for a certain number of months, during which time she kept secluded and permitted her hair to remain uncombed. During this time she wore old clothes. After the requisite number of months had passed, the parents provided new clothing for the daughter. The par- ents of the deceased husband now went to the young widow's lodge. She, having been forewarned, had carefully swept the lodge. Upon en- tering, they washed her face, combed her hair, and painted her face, and then placed upon her, her new clothing. They then began to talk to her, telling her that they thought as much of her as when their son was alive, and now they had come to tell her that the period of mourning was over; that they had given her the things that they had brought; that she might laugh, eat heartily, and that now she might marry anyone she pleased. The woman, having her liberty, after the re- quisite period, might 'meet with some man whom she conversed with and who desired to marry her. She then reported the fact to her parents and to the parents' of the deceased husband, in which case she was usually told that she might do as she liked. Should she have been faithful to her former husband during the time of mourning, her hus- band's parents then said that they thought just as much of her as when her husband was living, and they might take her and her new husband into their lodge. ' Occasionally a man might wish to marry a woman who had a brother, and who had >been separated from her first husband by death, in which case, the suitor went to the brother and asked him if he might have his sister, taking with him a present, such as a robe or a bow and quiver full of arrows, on his pony. INTRODUCTION. II The usual age of marriage among the girls was sixteen or more years, by which time she was supposed to 'be able to cook and look after the lodge, as well as to assist in the fields. The men were supposed to marry when old enough to be able to provide food and safety for a family. During the period of the woman's monthly sickness the husband did not sleep under the same roof. S'he did not prepare food for him; otherwise he would suffer illness. Having recovered, the woman went at once to the river and bathed, and her relations with him were resumed as before. Delivery was performed by old women especially trained for tEis purpose. After the birth of a child the husband did not enter the lodge of the child and mother until after four days ; otherwise he would invite sickness, especially consumption, on his wife and child. Immediately after the birth some old woman was selected to take the child to the river and bathe it. She had to be well versed in the mythology of the tribe, and especially had to know the instruction given by the Moon to women when she instructed them about the birth of children. Arrived at the river she prayed to the Moon and Man-never-known-on-earth. Then she carried the child into the water, praying to all the gods in the water. She asked that the child might grow as fast as they did. The child's 'head was then sprinkled with water, after which it was immersed. On the appearance of the moon the child was taken outside of the lodge and held up to the moon, and a prayer was made that it might grow as she, the moon herself, grew from day to day. The after-birth was always wrapped in a cloth and placed in a straight young elm tree the elm because it produced splendid, straight offspring which grow well, and always seem prosperous. They prayed to the tree: "Keep this until it decays. I beg that the child which was in this may ihave power. May it grow like your children." The after-birth was never put on the ground, lest animals should harm it ; nor was it thrown into the water, lest fishes should eat it, in which case the child would be sickly and die. In the story of After-Birth-Boy may be found another reason w'hy the after-birth was never thrown into the water. Shortly after the birth of the child the father looked about the vil- lage to discover some woman who had grown fast and who had always had good 'health. His choice having been made he went to the timber and cut twenty-four small, slender willow rods, the longest of which, to form the sides of the cradle, were cut first. Before the stick was cut he addressed it: "Now you were made to be used for many different 12 THE MYTHOLOGY OF THE WICHITA. purposes. I have now come to take your life. You are to be used for a cradle." Standing on the south, he cut the stick on the east side, then stepping to the west of the stick, he cut it on the south side. He then stepped to the north and cut it on the west side, and then he took hold of the stick and made it fall towards the north. He then trimmed the sticks and cut them into the proper length. During this time he neither sang nor made any noise. Having cut the twenty-four sticks, he returned home. He now decorticated the rods, carefully saving the bark. He dried and straightened the rods, and if any were too large he trimmed them down. The shavings also were carefully saved. The rods having been prepared he took them, together with the bark and shavings, to the woman he had selected. She took the bark and the shavings toward the north and hid them either in a tree or in the ground ; otherwise the growth and health of the child would have been impaired. Returning to her lodge she took up the twenty-four rods, prayed to Man-never-known-on-Earth, then to the Moon, that as she made the cradle they would help her to make it in a proper manner, and that the child might grow rapidly. The sticks were then painted red or yellow and were 'bound together in the form of a flat mat by sinew from the back of the neck of a buffalo. As soon as the cradle was finished she took it to the parents, and handed it to the mother, telling her that she had finished the cradle ; that while making it she had prayed to the maker of all things and to the moon ; and that the moon would see to it that the child would grow rapidly and he healthy. As soon as the child began to walk the cradle was put aside and kept for future use in the same family. A cradle which had served for several children in one family, all of whom had been healthy, might be sought after by another family, believing that by the use of it their children would grow without sickness or any trouble. Should the child die during its cradle days the cradle was carried out and placed upon a tree, that it might never be used again. A single form of burial was recognized among the Wichita. This varied slightly, according to the rank of the family of the deceased. Immediately after the death of a chief or of any prominent person, the parents or near relatives called upon some friend to take charge of the funeral. This friend invited three or four to assist him, and together they went to the burying ground, always situated on a near-by hill, and dug a grave, about four feet in depth. In the meantime the body had been bathed by other friends of the family and had been carefully dressed in suitable clothing, and the face was painted with the symbols which were the especial property of the individual in life. With the body INTRODUCTION. 13 were placed all war trappings except the shield, which was never buried, but was either turned over to .some friend who might know its medicine, or was placed by the grave, or more generally,' in a tree re- mote from the village. By the side of the body might be placed leg- gings by some relative or friend who asked the deceased to keep them for him. During this time the body had remained in the house, and was visited by all the relatives and friends of the family, who came to mourn over it. After two or three days' mourning the body was carried to the grave, the parents and near relatives (remaining at home. Before placing the body in the grave a prayer was addressed to the earth by the one in charge of the ceremony : "Now you have been made to contain all things, to produce all things, and for us to travel over. Also we have been told to take care of everything which has come from your bosom, and we have been told that in your body everything should be buried. I now come to bury this man." The body was placed full length in the grave, with its head to the east, that when the spirit should rise it might without delay take the road which leads upward towards Spirit-Land. The body was then covered up. At each end of the grave was erected a forked upright about four feet in 'height, the forks being connected by a cross-bar. Against this cross-bar, with their lower ends resting against the sides of the grave, were uprights, thus entirely encircling the grave. The one in charge of the funeral rites then returned to the parents of the deceased and told them that he had finished, whereupon they might offer to take him into their family as son or brother, as the case might be. Formerly it was the custom for one or more horses, especially the best horse of the deceased, if he had had many, to be slain by the side of his grave, or a horse, or many horses were given to his brother or to the one who assisted in the funeral rites. It is not known that slaves were ever killed at the time of the burial of a chief or prominent indi- vidual. It is told, however, that a well-known Wichita once lost his life in a fight with the Tonkawa, and that he was the owner of four Tonkawa slaves. One of these was put to death on the return of the war-party. Death while in battle was held preferable to any other form of death among the Wichita. At least they preferred to die in full health and in some open place. Thus, a man injured in fighting would be told not to go into the timber to die, but to go out on the prairie, where the wolves would eat him. Should two individuals be about to die while in battle, they were told not to separate further than a crow could jump. 14 THE MYTHOLOGY OF THE WICHITA. Immediately after burial the spirit of the dead was supposed to rise and ascend toward the east to Spirit-Land, the rank of the spirit in Spirit-Land being determined by that held by him while on earth. To take one's own life was held to be the most dishonorable form of death, and the spirit of the suicide was supposed to wander just outside the entrance of Spirit-Land, not being able to enter and share in the pleasures of the village. Between the time of the death and the burial the parents and friends continued to mourn, going about with uncombed hair and in ragged clothing. In the village no one was heard to sing or give evidence of joyfulness, and if the children were noisy they were hushed into silence. This continued for four days after the burial. On the morning of the fourth day a certain individual of the village, who must be of good character, informed the mourners that they must watch for them. He then selected two or three additional individuals of good character, and together they entered the lodge of the mourners, bearing a pipe and a wooden bowl. The inhabitants of the village 'had already been notified of the coming event and 'had gathered outside. As they entered the lodge the leader spread a robe on the ground, upon which he placed the mourners. Lighting the pipe he handed it to the father or next of male 'kin, and 'said : "I have come to tell you this. I have come to tell you to stop mourning. You have mourned long enough. Take my pipe and smoke. Thus you will signify that you have ceased to mourn." The pipe was passed to all the mourners, the father or the brother first. All of them smoked, thus signifying their assent, whereupon the leader turned to the people and told them that the mourners had accepted the pipe. He again talked to the mourners: "Now I want you to tell me what you have in your heart, to say how you feel. I want you to tell me that since you have smoked, the people in the camp may be allowed to sing and dance and be happy as here- tofore; that you will release the camp from mourning; and that you yourselves will eat, enjoy life, and that we may enjoy life with you again." After giving their assent to this the whole village mourned for a few moments, then the leader wiped the tears from the mourners, told them to cease weeping, and took the bowl of water and washed their faces. Now followed the mourning feast, provided by friends of the mourners, after which the village returned to its normal con- dition. In case the deceased belonged to one of the singing societies, the members now at once went to the lodge of one of their number, sang four songs, mourned for a few minutes and then dispersed to their homes, and the entire village assumed its normal condition. INTRODUCTION. 15 Often the leader of a returning war-party was obliged to admit to the village that he had not only failed to return with a scalp of the enemy, but that one of his own party had lost his life. Approaching the village, some man of the party was chosen to precede the war-party, and as he came within sight of the village he 'began to mourn. The village at once was on the alert and sent a .servant to meet him, to see who (had been killed. As soon as the -servant learned the name of the unfortunate member of the party 'he returned to the silent village and called out the name, saying, "So and so has been killed in manly fashion." Immediately on such a return the head warrior went to the parents (or brother) of the warrior killed, and said to them : "I have been the leader of a party, and in this party was your son (or your brother) who lost his life. I failed to save him. Here I am. Do with me as you like, for it was my place to have brought him back to you alive." The'person addressed said: "No, I do not deside to take your life," and going up to him, cut off the end of his hair and told him to go and live. Everyone in the village now mourned, especially the near relatives of the one who was killed. The (parents at once gave away all of their property, including that of the son, retaining only their oldest dresses for mourning costume. Now followed four days of mourning. Then a certain self-appointed man of the village, and he must be a brave man, undertook to bring about a cessation of mourning. He collected ob- jects of various kinds, and clothing, for use in the forthcoming rite. On the morning of the fourth day he went with his bundle of clothing, etc., and a filled pipe, to the lodge of the mourners and seated them out- side of the lodge. He took his pipe, lighted it and offered it to the head mourner, thus asking him to smoke, saying : "I want you to allow me to tell you that you must stop mourning. Tell me what you think in your heart. Shall the people go on mourning, or not? The people want to know. The people want you to tell them that you will stop mourning and permit them to sing and beat the drum and play." The head mourner took the pipe, smoked, and passed it to the other mourn- ers, whereupon the leader said : "Here are your gifts, for your mourning has ceased. Now, then, mourn for a few minutes," where- upon he wiped away their tears and bathed their faces and then fol- lowed the feast as above. By so doing this individual had made it known to the village that within a short time he was going to lead a party on a war expedition, in which case, should he be successful in securing a scalp, he would give it to the mourners. In the meantime the life of all the members of the village was continued as before the i6 THE MYTHOLOGY OF THE WICHITA. death, except for the mourners. They continued to mourn in silence, however, and in their lodge, until he had returned victorious from a war expedition, with a scalp. In the religious organization of the Wichita, the same liberality which is so characteristic of the tribe in general was strikingly mani- fested. While we find certain religious ceremonies in control of quasi- secret societies, they do not prove to be esoteric to the same extent as are those of the Pawnee. As a consequence, not only the salient features of their religious belief, but the mass of tribal lore constituting their mythology is open to all who can afford the slight compensation asked by the narrator of traditions. While intensely conservative in many ways, as already pointed out, the religious ceremonies of the Wichita began many years ago to de- cline. This was largely due to the fact that the Wichita were a race of warriors, and their societies were largely concerned with acts of war. We do not find the extended and beautiful rituals, so characteris- tic of the Skidi and other bands of Pawnee, nor do we find, to any degree, extended ceremonies based upon the dramatization of myths, so characteristic of the tribes further to the west and south. Member- ship in all religious organizations seems to have been based almost en- tirely upon the wish of the individual. No organization is known to have existed the basis of membership in which was hereditary. Standing at the head of the ceremonial societies was the deer dance, or the ceremony of the medicine-men. According to my informant, the last ceremony was performed in 1871. From my iscant knowledge of the ceremony, it seems not to have been unlike that of the Skidi. No one could participate in the ceremony except medicine-men, each of whom had his own song or .songs, in which was set forth the story of the origin of his magic power. In addition there were certain rituals sung, in connection with the opening and closing rites of the ceremony. The dance was held generally three, occasionally four, times a year; the first occasion when the grass had just appeared, the second when the corn was ripe, the third when the corn was harvested. The cere- mony was never held in the winter. One of the special features of the ceremony was the administering to the novitiate of a small red bean, which produced a violent spasm, and finally unconsciousness, this condition being indicated by the inability of the novitiate to suffer pain when the jaw of a gar-pike was drawn over his naked body. During the ceremony offerings were made to the different gods, and at the end of the ceremony and following the feast was a ceremonial foot race, in which all members of the tribe, 'both male and female, were permitted to compete. This was followed on the part of those engaged in the INTRODUCTION. 17 ceremony by violent vomiting. The foot race was supposed to give the participants great endurance while on the war-path. The chief efficacy of the ceremony was the removal from the camp of all evil influences and the promoting of good health, long life, and general prosperity. Next in importance was the ceremony of the calumet pipe sticks, during which feathered pipe-stems were carried to some chief or other prominent individual of the tribe or to some neighboring tribe. This ceremony abounded in ritual and had its origin in one of the early myths, and its performance was supposed to confer lasting benefit upon the tribe. It is claimed by the Wichita, and there is evidence that their claim is valid, that they originated this ceremony, and that it was ob- tained from them by the Skidi, who, in turn, passed it on to the other tribes of the Pawnee. Next in importance, and having their origin in times comparatively modern in the legendary chronicles of the Wichita, were the rain bundle ceremonies, the first having to do with the maturation of the corn ; the second with the propagation of the buffalo. The chanting of the rituals was the chief feature in both of these ceremonies, the time of the singing being marked by the drawing of a stick over a notched club, one end of which rested on a buffalo rawhide resonator. Both had their origin in the animal gods. Next in importance were two ceremonies similar in nature, and known as "Surround-Fire," and "Small-Robes." These ceremonies also were of ritualistic nature, the first having its origin in the stars, and the second from the animals. The performance of both cere- monies was supposed to be efficacious in obtaining certain power or magic from various animals. Next in rank were two societies, the first known as the Many-Dogs, and the second as the Horn. The time of the origin of these societies, like that of the rain and buffalo, was comparatively recent. They may be characterized as singing societies, in which ritualistic songs were sung, and they were preparatory to the setting out of a war-party. Forming the last group were certain ceremonies or dances, all of which had more or less to do with the return of the successful war- parties. These were the Scalp, the "Etwats," the Rubbing-Bone, the Turkey, the Squng, the Singers, and the Flat, the last four being danced exclusively by the women. In addition to the ceremonies just enumerated, the Wichita played the well-known forms of games common to the other Plains tribes, but always in a ceremonial manner. Among the most noted and sacred of these games were the shinny, the double-ball, and the ring-and- javelin games. l8 THE MYTHOLOGY OF THE WICHITA. The religious system of the Wichita, like that of the Pawnee, though to a less extent, may be characterized as a star cult. The chief of all the gods is Man-never-known-on-Earth, who, as is related in the first myth, was the creator of the universe, and to him is made the first offerings, both of food and of smoke. Next in importance and -dig- nity is the Sun, who not only gives his light, but assists in the growth of everything and in keeping the earth fresh and sweet. Closely following the Sun in importance is the Morning-Star, whose duty it is to drive the stars along and keep them in place, espe- cially to usher in the daylight. Next in importance is the South-Star, the protector of warriors and of chiefs. The next in rank is the North or Pole- Star, who stands still, and out of regard to the people on earth, at night, he shows them which way is north. He is the guardian of the medicine-men, who derive their powers from him, and who in their ceremonies give smoke to him be- fore recognition is made of the other gods. Next in importance are the stars of the Great Bear. Their powers are not unlike those of the Sun and the Morning-Star. They are made to circle about the North-Star, and are to be prayed to, for in their hands is placed power to be given to those who pray to them, especially to those who are about to undertake a war expedition. It is said that those who pray to them and follow their direction will have good luck and have a prosperous expedition. Next in importance is a star in the north known as the "Ghost- Bear." This star is of comparatively recent origin, for it is said that a certain man who traveled in the far north saw a human being stand- ing before him, who said to him : "This is my burial place. I live in the far north. There I live. Should you like some of my power, and should you accept whatever I offer you I will give you power. You shall have the power over the herbs to cure people, for I am a medicine- man. If an accident should happen, or if sickness should arise, I will give you a way to heal, and in your doctoring you should look to the Sun, for my powers are derived from him. Before you begin doctoring, offer me smoke." Thereupon the man was informed that it was the Ghost-Bear who was talking to him, and upon looking again he saw that it was a Ghost-Bear. The man looked back and the Ghost-Bear had become a star. Flint-stone-lying-down-above is the next in importance in the Wichita pantheon. This star, which is said to be immediately overhead, and which can not be seen except in a moonless night, is always to be INTRODUCTION. 19 prayed to as one of the important gods. Smoke and food are also to be offered to him, inasmuch as we know, according to the tales, that while upon earth he took pity upon the people, that they might have good fortune, live long, be free from sickness, and have good success in war. The Moon is the special guardian of the women, for she is a woman and possesses all the powers which women desire. She it was who taught the first woman on earth and gave her power. She instructs the women as to the time of the monthly sickness, informs them when they are pregnant, and when the child is to be born, and has told them that after birth the child must be offered to her by passing the hands over the child's body and raising it aloft, offering it to the Moon, at which time she is asked to bestow her blessing upon the child, that he may grow into power rapidly, for she herself has the power to increase rapidly in size. Furthermore, she regulates the increase not only of human beings, but of all animals, birds, and plants. Somewhat similar in her power to the Moon is the woman known as "Woman-having-Powers-in-the-water ( Otskahakakaitshoidiaa) . She it is who has power over the water. She is chief of all water potencies and things living in the water. She not only furnishes drink, but cleanses and heals the people by the action of water. The child is taken to her at birth and she bestows upon it the power to grow to old age. She is also the special guardian of the wife left at home when her husband has gone on the war-path. She it is who encourages her to remain virtuous, and thereby make sure of the good fortune of her husband while on his journey. Thus the wife repairs to the river in the morning, just as the Morning Star rises, and also late in the evening, and bathes secretly. As she goes to the river she wears a new skirt of buffalo drawn up tightly over her shoulders and held at her waist by a buffalo hair lariat rope, while her feet are encased in mocca- sins tightly wrapped with rawhide strings. These .she changes each night before retiring. Again, putting on her costume early in the morning, as, before, she hastens to the river and during this time, at any meal, she eats only four spoonfuls. Next in power and in reverence is Mother-Earth, who gives birth to everything, is mother of everything, who keeps everything, even her bosom for the people to walk upon. Prayers are offered to the earth before journeys : "As I start on this journey, and as I take this first step, carry me through to the end of my journey." She is also a great medicine chest, keeping upon her body various roots, etc., used in healing: "We are children of the earth, and a>s we go on a journey 2O THE MYTHOLOGY OF THE WICHITA. it means that we are like children crawling upon our 'mother, and as we exist -upon the earth we are kept alive by 'her (breath, the wind, and at the end of our time we are put in the ground in -the bosom of our mother." Prayers are also offered to the god of the Wind, which is breath, and hence life. Especially in case of sickness, prayers are frequently offered to the Wind god : "Now, good Wind, I ask you to come and breathe on me, so that I may be healed and feel comfortable. I pray you, good Wind, enter me, so I may breathe and be healed." Finally, offerings and prayers are made to the animals, especially to those which are supposed to have magic power, and which are the special guardians of the medicine-men. Thus, in the ceremony of the medicine-men, after the novitiate has been placed in a trance, he usually holds speech with some fierce wild animal, who visits him and in- structs him should he prove brave and not become scared. Thus he obtains power which he uses in doctoring, and in his songs, sung dur- ing the medicine-men's ceremony, he tells of -his experience with the animal. In general, the gods of the Wichita are spoken of as "dreams," and they are divided into four groups: Dream s-that-are- Above (Itskasanakatadiwaha), or, as the Skidi would say, the heavenly gods; and (2) Dreams-down-Here (Howwitsnetskasade), which, according to the Skidi terminology, are the earthly gods. The latter "dreams" in turn are divided into two groups: Dreams-living-in-Water (Itska- sanidwaha), and the Dreams-closest-to-Man (Tedetskasade). The myths of the Wichita tell of the story of the origin of the world, its transformation, its present existence, and foretell its end. There are thus recognized four distinct eras or epochs in the history of this earth, these four to .be replaced by another four in future years. In this scheme the succession of events in these four eras may be categorically stated as follows: In the first era, that of creation, ap- pears the land floating upon water, the first man and woman, who were given an ear of corn and a bow and arrows. Darkness still wanders over the earth. The shooting of the third of three deer ushers in the daylight, and certain stars are seen. Then follows the promise of more people, and when day appears the promise is fulfilled, for villages are seen, and animals. Then the first creatures are instructed. The first man lives to become the Morning Star, and the first woman, having, like 'her husband, wandered from one village to another giving instruc- tion and power, 'becomes the Moon. INTRODUCTION. 21 In the second period, that of the transformation, the people scatter out over the earth. They again learn of their power and of their nature. Especially do they begin to give themselves names, turn by groups into the animals whose names they have taken, or, should they not give themselves a name, remain as 'human beings. Certain ones during this period forget their duties. Everything seems to have gone wrong, and both planets and animals overstep the bounds of respectability. This period of change and unrest and of transformation finally culminates in a woman giving birth to four monsters whose heads tower upwards toward the heavens. To destroy them and other insolent creatures is sent the deluge, which marks the termination of the second period. The third period, or the present, was inaugurated by the survival of two individuals after the deluge. They again are provided with corn and the bow and arrows, and are taught the use of various imple- ments, as well as the construction of the lodge. These two degenerate, and teach their offspring concerning the times of the ancients. People do as they were taught, and are given power by the animals. During the early days of this period the people were not only taught the mys- teries of the animals, and were told that, they could exercise great powers, but they were told that they would have to die, whereupon, on the return of a certain individual from a journey to Spirit-Land, they learned of the other world and the consequent belief in life after death. The fourth period, or the end, which the Wichita suppose to be rapidly approaching, is known as "Things-running-short" (Wadawa- kahitstsiaitsquawaskina) , or "When-everything-ibegins-to-run-out" (Dakawaitsakakide). The belief in the end of the world as now be- lieved by the Wichita,- 'has prevailed from early creation, for even then it was foretold. At the end, the supply of the necessaries of life will run short. People will no longer accomplish anything. As the time approaches Mother ^Corn will cease to grow, and in her stead will ap- pear some despised weed. At that time, animals will begin to speak to men, even the trees and flowing water will talk. Children of the same families will intermarry and cease to ihave offspring, and this is to be one of the indications of the approaching end, for they will lose their judgment. The animals will cease to reproduce their kind, and human beings likewise will give birth to animals. The ^old world will be com- pletely worn out and no longer fit to be inhabited. Furthermore, the man who has been following the three deer throughout the ages, when the end approaches, will overtake the deer, for he has been following them since the beginning, in order to recover his arrow, and it is be- lieved that he is drawing nearer to them. 22 THE MYTHOLOGY OF THE WICHITA. The end 'having arrived, some great star will return to earth and will pick out some man who is of a kind disposition to explain to the people what is about to take place. Then all the stars and the sun and the moon will be human beings again, as in the first days. Thereupon will begin a new cycle of four eras ; another world will be created ; an- other transformation period will follow, and other generations will live as have lived the generations of the present era. The belief that this period is approaching Is strong among the Wichita, for they say they are no longer surrounded by the animals which they formerly made use of in so many ways. Everything seems to be different from what it used to be. There are no more wild flowers or green trees. Nothing seems to grow any more. Even the fowls of the air have disappeared, and they were forewarned that their dis- appearance would be a sign that the end was near at hand. Furthering this belief is the frequency with which the people in their dreams con- verse with stars. Another evidence that the world is getting old and going the other way, is the realization that the tribe is constantly grow- ing smaller and that, like the offspring of the pair saved out of the deluge, they will soon be obliged to intermarry. The myths of the Wichita naturally refer to the first two epochs of the world's history, and are spoken of as "old" or "true" tales ; while those which refer to the present period are spoken of as "new." In relating the various myths no order, as a rule, is followed, for, on account of their great length, generally not more than one or two are told in a night. Should it seem desirable, however, on the part of the teller, to follow some order, he bases his scheme not only upon what he considers to be good chronological order, but one which in its relation to the 'happenings of events preserves the order followed by the sun in its course, for this was the scheme of creation. Hence the gods of the east take precedence over those of the south, while those of the south take precedence over those of the west and north. Instruction concerning the time of creation and transformation is considered by all Widhita parents as conferring a lasting benefit upon their children. Hence it is their custom to invite to their lodge some man, generally of advanced years, who is known throughout his life to have been upright, kind, and brave, to relate the deeds of the ancient (heroes. Not only was the rehearsal of these tales looked upon as a form of worship, as a prayer to the gods and heroes which still exist, but by the relating of their acts the young men and women of the house- hold were led to believe that they, too, might become great and good. INTRODUCTION. 23 It was customary before the beginning of a tale to offer a sacrifice of smoke to all the gods as human beings, addressing them to the effect that the teller was about to relate the story of their life ; for these gods had said while human beings that if anyone should tell correctly the story of their life, such narrators would receive benefit, and that on the following day a sign would be given them if they had not mis- represented their life, the sign being a light fog early on the following morning. Should a night of istory telling in winter be followed by a day of excessive cold it would be said that the story teller had not told his tale properly, or that he had told a tale which he should not have told. At the end of the story the narrator, especially should he have followed as nearly as may be in the footsteps of the hero whose life he is recounting, often weeps, and the young listeners strike their front teeth with the nail of the thumb, thus indicating their desire that their teeth may always be sound, and that, 'having heard the story, they may live 'happily and enjoy good luck and 'live to old age and do wonderful deeds, such as were performed by the hero of the tale. Then followed the offering of food and smoke by the narrator to the heroes of the tales he had just recounted, the smoke offering being first made. Then, taking a pinch of food, he raised it aloft and asked Man-never-known- on-Earth to accept the offering. This 'he now placed at the foot of the fire crane. He then offered food to the east to the Morning-Star; to the south to the South-Star, the protector of warriors; to the west, the home of the meteors ; to the north to the Pole- Star and the Seven ; and then to Mother-Earth. In general, it may be said that the object of relating stories of ancient times was that the listeners might have recalled for them the fact that evil creatures and monsters, and in general the evil spirits of the world no longer exist; that they were removed from the earth; that their destructive powers were taken from them by Wonderful- Man, who knew that the world was changing, so that human beings might be human beings and animals exist as animals, to serve as food for man. But above all, the value of the stories for the young, lay in the lesson taught by example that bravery and greatness were some- thing which depended upon individual effort, no matter how low or mean might have been his origin, and at ifche same time, that there might descend upon him the same longevity and good fortune as was possessed by the hero of the tale. THE FIRST PERIOD : CREATION. 1. THE FIRST CREATION.* In the times of the beginning there was no sun, no stars, nor any- thing else as it is now. Time passed on. Man-never-known-on-Earth (Kinnekasus) was the only man that existed, and he it was who created all things. When the earth was created it was composed of land and water, but they were not yet separated. The land was floating on the water, and darkness was everywhere. After the earth was formed, Man-never-known-on-Earth made a man whose name was Having- Power-to^carry-Light (Kiarsidia). He also made a woman for the man, and her name was Bright- Shining- Woman (Kashatskihakatidise). After the man and the woman were made they dreamed that things were made for them, and when they woke they had the things of which they had dreamed. Thus they received everything they needed. The woman was given an ear of corn, whose use she did not .know, but this was revealed ,to her in her 'heart ; that it was to be her food ; that it was Mother-Corn ; that it was to be the food of the people who should exist in the future, to be used generation after generation ; that from Mother- Corn the people should be nursed. Still they were in darkness, not knowing what was better than darkness. Once upon a time it came into the mind of Having-Power-to-carry- Light that he should go toward the east. He went further and further, not knowing where or why, but still wanting to find out what he was after. He kept on until he came to a grass-lodge. He found somebody existing on the earth besides himself. As 'he entered the grass-lodge there was light. He saw the man of the grass4odge. This man of the grass-lodge said to him: "Well, I 'have brought you here. I put it in your mind to come this way and visit me. Therefore, you are here, and I am told to tell you of some things that are to come to pass. You have always thought you were the only person living, but I am here too. I have been created the same as you. The man that creates things is about to improve our 'Condition. Villages shall spring up and more people will exist, and you will have power to teach the people how to do things before unknown to them." While they were talking they heard a voice from the east, saying: "Hurry, you men in the grass-lodge! Come out with your arrows and shoot the deer that are now starting *Told by Towakoni Jim (Towakoni.) 26 26 THE MYTHOLOGY OF THE WICHITA. out to your shore !" The man of the grass-lodge replied to the voice : "All right, I will be ready to meet the deer, but I have not yet made my arrows, nor have I got my bow. I must cut and make these first." The man of the grass-lodge went and cut the bow and arrows. Again the voice came, saying: "Hurry, the deer are about to land on the shore that you ! are on. You are not to shoot the white deer or the black deer, but shoot the last one, that is half black and half white." The man replied : "All right, I will 'have my 'bows and arrows ready for him." The man peeled the bark off from his arrows and dried them. The voice came again, telling him to make haste and finish the arrows. The man of the grass-lodge again answered, telling how much he had done on the arrows, and that he was feathering them. After a time the voice came again, saying : "Hurry !" The man of the grass-lodge said : "I have my arrows ready, but I have yet to put on the string." After he had put on the string the voice came again, and said : "The deer are about to land." The two men went out and saw the deer com- ing out of the water toward them. When they got to the bank the white and black deer jumped out, and as it was jumping out the man of the grass-lodge shot it. After shooting it he heard a voice from above, say- ing he had done well. This meant that everything would move, that the sun would rise, the stars would move, and the darkness and the light would move on. After shooting the deer he followed all of the deer. Now the voice was heard from above, saying: "You have done the right thing." The white deer went ahead, then the black one, then the one that was wounded. The man of the grass-lodge followed them. This man now became Star-that-is-al ways-moving (Kinnihequidiki- dahis). Having-Power-to-carry-Light stayed there after the other man had left to follow .the deer. By shooting the deer that was half black and half white it was signified that there should be days and nights. Having-Power-to-carry-Ivight, as he stood there, looked toward the east, where he heard the voice telling what to do, and there he saw a man standing across the water on the other shore, who said that there- after he should be called Reflecting-Man ( Sakidawaitsa) , the sun. The man on the other shore thought that as he should be known as the sun, he would give light, that he would be seen at all times by the peo- ple and give them light, and by his powers he would aid them in having great powers. After looking, Having-Power-to-carry-Light looked back at the man who had been speaking to him and he was gone ; but he saw the sun coming up. He then turned back to his home. As he went along he began to find out the object of his visit to the grass- lodge. This he liked very much. He had light to travel in and could THE FIRST CREATION. 27 see a long way. He found that light was better than darkness. On his way back home he found he could travel faster than he could travel in darkness. In a very short time he reached his home. When he got home the sun went down and darkness followed, and he saw up in the sky three stars coming up, followed by a single star. Having-Power- to-carry-Light made up his mind that the three stars were the three deer and that the other star coming behind was the man that had wounded the deer. The three stars represented the three deer as they had come out of the water, while the fourth star, which came later, represented the man who had wounded the deer. This was a new start for the man and the woman. They enjoyed this kind of life better than living in darkness. Time went on, and Having- Power-to-carry-Light saw that the promises which were made by Man-never-known-on-Earth to Star-that-is-always-moving were being fulfilled. He saw villages springing up. There were more people existing, and this was as had been promised. After these things had happened the man and the woman went from one village to another, showing the people how to use the things they had, how to make them, and what to use them for. The people in the village had things that they knew nothing about, and they did not hitherto know how to niake or use them. They simply knew that they were existing as human beings. They knew neither where they had come from nor how to live. The woman and the man were greatly helped by the day. Having-Power-to-carry-Light then began his work among the men, teaching them what bows and arrows were ; that the bow was a weapon of great strength; that the arrow was a thing to shoot and kill game with. He gave the men a ball, smaller than the shinny ball. He told them that this ball was to be used to amuse them- selves with ; that the