o'
Field Columbian Mus^m
Publication 8i
Anthropological Series
Vol. V
TRADITIONS OF THE ARAPAHO
COLLECTED UNDER THE AUSPICES OF THE FIELD
COLUMBIAN MUSEUM AND OF THE AMERICAN
MUSEUM OF NATURAL HISTORY
BY
George A. Dorsey
Curator, Department of Anthropology
AND
Alfred L. Kroeber
Department of Anthropology, University
of California
Chicago, U. S. A.
October, 1 903
Field Columbian Museum
Publication 8i
Anthropological Series
Vol. V
:l^ ^
TRADITIONS OF THE ARAPAHO
COLLFXTED UNDER THE AUSPICES OF THE FIELD
COLUMBIAN MUSEUM AND OF THE AMERICAN
MUSEUM OF NATURAL HISTORY
BY
George A. Dorsey
Curator, Department of Anthropology
AND
Alfred L. Kroeber
Department of Anthiopologv, University
of California
Chicago, U. S. A.
October, 1 903
TRADITIONS OF THE ARAPAHO
George A. Dorsev and Alfred L. Kroeber
INTRODUCTION.
The following traditions are the result of independent research
among the Arapaho by George A. Dorsey and Alfred L. Kroeber. The
traditions which are followed by the letter "D" were obtained by the
former in behalf of the Field Columbian Museum among the Southern
Arapaho of Oklahoma; those followed by the letter "K" were collected
by the latter among the Southern Arapaho of Oklahoma and the North-
ern Arapaho of Wyoming, for the American Museum of Natural His-
tory as part of the Mrs. Morris K. Jesup Expedition. Each author is
entirely responsible for his own material including abstracts and notes.
The greater part of the material recorded by both authors was obtained
through Cleaver Warden, a full-blood. Certain traditions forming
part of the research of the senior author among the Arapaho have
been incorporated in a paper devoted to the Sun-dance. The contri-
bution of the junior author was originally intended to be issued as
Part IL of "The Arapaho" in Vol. XVIII. of the Bulletin of the Ameri-
can Museum of Natural History.
CONTENTS.
Page
1. Origin Myth (fragmentary). D. - - - - - - i
2. Origin Myth (fragmentary). D. - - - - - 3
3. Origin Myth (fragmentary). K. - - - - - - 4
4. The Origin of Culture. K. ----- - 7
5. The Flood. K. - - 8
6. The Flood and Origin of the Ceremonial Lodges. K. - - 13
7. Origin of the Ceremonial Lodges. D. - - - - - 20
8. Origin of the Kit-fox and Star Lodges. D. - - - - 21
9. Origin of the Ceremonial Lodges. K. - - - - - 22
10. Lime-Crazy. D. - - - - - - - - 23
11. Lime-Crazy. K. - - - - - - - - 29
12. Origin of the Buffalo Lodge. D. - - - - - 31
13. Origin of the Buffalo Lodge and the Sacred Bundle. D. - - 42
14. Origin of the Buffalo Lodge. K. - - - - - 49
15. Origin of the Seineniinah"waa"t. K. - - - - - 49
16. Nih'a"(;a" loses his Eyes. D. ----- - 50
17. Nih'a"(;a" loses his Eyes. K. - - - ~ - - - 51
18. Nih'a"9a" and the Magic Arrows. D. - - - - - 52
19. Nih'a"9a" and the Dwarf's Arrow. K. - - - - - 54
20. Nih'a"(;;a" and Coyote. D. ----- - 55
21. Nih'a"(;a" and Coyote. K. - - - - - - - 56
22. Nih'a"9a" and Coyote. K. ----- - 56
23. Nih'a"(;a" and the Deer Women. K. - - - - - 56
24. Nih'a"(;a"'s Feast of Beaver stolen by Coyote. D. - - - 57
25. Nih'a"(;a" and the Beavers. K. - - - - - - 58
26. Nih'a\a" and the Dancing Ducks. K, - - - - 59
27. Nih'a"(;a" and the Dancing Ducks. D. - - - - - 60
28. Nih'a'Xa" and the Elks. K. ----- - 61
29. Nih'a"(;a" Penem trans Flumen mittit. D. - - - - 63
30. Niha"9a" Penem trans Flumen mittit. K. - - - - 63
3^. Nih'a"(;a" fecit ut Membrum Virile demigret. D. - - - 64
32. Nih'a"(;a" pursued by the Rolling Stone. D. - - - - 65
33. Nih'a"9a" pursued by the Rolling Stone. K. - - - - 68
34. Nih'a"9a" pursued by the Rolling Stone. K. - - - - 69
35. Nih'a"(;a" pursued by the Rolling Skull. K. - - - - 70
36. Nih'a"(;a" disguises himself as a Woman. D. - - - 71
37. Xih'a"<pa" and the Two Maidens. D. - - - - - 73
38. Nih'a"5a" and the Mouse. K. ----- - 74
39. Nih'a"5a" and his Mother-in-law. D. - - - - - 75
40. One-Eyed-Sioux and his Mother-in-law, K. - - - - 77
viii Contents.
Page
41. Nih'a"5a" usurps a Father's Place; Origin of Death. D. - - 78
42. Nih'a"5a" and his Daughter. K. - - - - - 82
43. One-Eyed-Sioux and his Daughter. D - - - - 82
44. Nih'a"9a" and the Seven Sisters. K. - - - - 86
45. Nih'a"5a" and the Seven Sisters. D. - - - - 88
46. Nih'a^ga" and Panther-Young-Man. k - - - q6
47. Nih'a"(^a" and Whirlwind-Woman. K. - - - " 97
48. Nih'a"(;a" and Whirlwind-Woman. D. - - - - 98
49. Nih'a"<;-a" and the Bear-Women. K. - - - - - loi
50. Nih'a"(;a" and the Bear-Women. D. - - - - - 103
51. Nih'a"ga" and the Young Men race for Wives. D. - - - 105
52. Nih'a"(;:a" and the Mice's Sun Dance. K. - - - - 107
53. Nih'a"(;a" and the Mice's Sun Dance. D. .... 108
54. Niira"(;a" cuts his Hair. D. - - - - - - 109
55. Nih'a"(;a" cuts his Hair. K. - - - - - - no
56. Nih'a"ga" goes Fishing. K. - - - - - - iii
57. Nih'a"<;a" sharpens his Leg and dives on the Ice. K. - - - 112
58. Nih'a"(;:a" dives on the Ice. K. - - - - - - 113
59. Medicine-Man Kingfisher dives through the Ice. D. - - - 115
60. Nih'a"(;a" imitates his Host. D. - - - - - 118
61. Nih'a"(;a" imitates his Host. K. ----- - 120
62. Nih'a"{;a° and the Dwarf. K. - - - - - - 120
63. The Woman and the Horse. K. - - - - - - 121
64. How the Dwarfs were killed. K. - - - - - 122
65. How the Cannibal Dwarfs were killed. D. - - - - 122
66. The Cannibal Dwarf. D. ----- - 124
67. The Dwarf who tried to catch a Woman. K. - - - - 124
68. The Dwarf who caught a Woman. K. - - - - 125
69. Sleepy- Young-Man and the Cannibals. D. - - - - 126
70. The Beheaded Ones. K. ...... i^^
71. The Cannibal Babe. K. - - - - - . - - 136
72. The Woman and the Monster. D. - - - - - 136
73. The Woman who gave birth to a Water Monster. D. - - - 140
74. The Water Monster. K. ...... 142
75. The Water Monster slain. D. ----- - 143
76. The Man who became a Water Monster. K. ... 145
TJ. Snake-Boy. D. -------- 147
78. The Man who became a Snake. D. - - - - - 150
79. The Woman who had Beaver Children. D, - - - - 151
80. Bear, the Six Brothers and the Sister. D. - - - - 152
81. Foot-Stuck-Child. K. ------- 153
82. Foot-Stuck-Child. K. ------- 160
83. Splinter-Foot-Girl. D. - - - - - - - 161
84. Tender-Foot-Woman. D. ----- - 179
85. Light-Stone. D. - - - - - - - - 181
86. Badger-Woman. D. ------ - 190
87. Badger-Woman. D. -.....- 1^2
88. Badger-Woman. K. - - - - - - - 200
CONTEN'IS.
89. Nariniiha, the Substitute. D. - - - -
QO. The White Dog and the Woman. D. -
91. The White Dog and the Woman. K. - - -
92. Tlie Wliite Dog, the Woman and the Seven Puppies. D.
93. The Slie Bear and the Two Hrotliers. D.
94. The Adulterous Bear. K. - - - -
95. The Bear and the Old Men. K. -
96. The Bear who painted himself. K. -
97. The Deceived Bear. K. -
98. The Bear and the Skunk. D. -
99- The Quarrelling Porcupines. K. - - - -
100. The Painted Porcupine, D. -
10 1. Thunder- Bird and White-Owl. D. _ . .
102. Raw-Gums and White-Owl-Woman. D.
103. The Skunk and the Rabbit. K. -
104. Turtle's War-party. K. - - . -
105. The Girl who became a Bear. K. ...
[06. Big Owl, Owner-of-Bag. D. -
107. The Red Speckled Horse. D. -
. The Man who sharpened his Foot. K.
109. The Man who sharpened his Foot. K. -
:io. The Lame Warrior and the Skeleton. D.
II. Mulier cuius Vagina Multis Dentibus insita est. D.
:i2. The Man who brought back the Dead Body. K.
13. The Sioux Woman who acted as a Man. K. -
14. The Faithless Woman and the Kiowa. K. -
15. Laughter. K. ----- -
16. The Horse-Tick. D. -
:i7. The White Buffalo Cow. D. - - - -
:i8. The Eight Young Men who became Women. D.
19. Journey to the Owners of Moon-shells. D. - -
120. Split-Feather. D. - - - - -
121. Spitting-Horn-Shell and Split-Rump. D. - -
122. The White Crow. K. -
123. Man-Above and his Medicine. D. - - -
[24. Skull acts as Food-getter. D. ...
[25. The Deceived Blind Man. D. - -
26. The Deceived Blind Man. K. - , -
127. The Deceived Blind Man and the Deserted Children. K.
128. The Deserted Children. K. -
129. The Young Man and his Father-in-law. K.
130. Blood-Clot-Boy. K. -
[31. Blood-Clot-Boy and White-Owl. D. - - -
132. Blood-Clot-Girl. K.
133. Blood-Clot-Girl. D. . . - . .
134. The Porcupine and the Woman who climbed to the Sky.
135. The Porcupine and the Woman who climbed to the Sky.
[36. The Porcupine and the Woman who climbed to the Sky.
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D.
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D. -
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K.
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Contents.
137. The Porcupine and the Woman who climbed to the Sky.
138. The Porcupine and the Woman who climbed to the Sky.
139. Found-in-Grass. D, - - - - -
140. Found-in-Grass. D. -
141. Found-in-Grass. D. _ . . . .
142. Found-in-Grass. K. -
143. Found-in-Grass. K. _ . . . .
144- Blue-Bird, Buffalo-Woman, and Elk-Woman. K. -
145. Blue-Feather, Buffalo-Woman, and Elk-Woman. D. -
146. Blue-Feather and Lone-Bull. D. - - -
Abstracts -------
Page
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K.
340
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378
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404
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TRADITIONS OF THE ARAPAHO.
I. — Origin Myth (Fragmentary).
In the first place there was nothing but water, except the water-
fowls; and the Grandfather saw that there was a Father [flat pipe] of
the Indians floating on the water, on the four sticks (tripod). Knowing
that that person floating on the water was fasting and weeping and cry-
ing, and seeing that he was really fasting for the good, the Grandfather
took mercy on him. So the Father floating on the water, and who was
fasting on this tripod, called all the water-fowls, and so they all came.
"Now," says this man', "I w^ant some of you who can do the work
of diving to come and search for the bottom of the sea and see if you
can find dirt." So they all came in rotation according to their size.
And they dived and came out dead. It took some days for these birds
to dive. Finally it was the turn of the duck, who was somewhat timid
about doing this work, and he said, "I guess I will try my luck and see
if I can do this work." So the duck dived and was a few days and
nights under the water, and the Father who was on the tripod was
anxiously watching to see the return of the duck, and the time came and
he saw the sign of its return on the surface of the water as though the
duck was coming. And as the duck came out of the surface of the water
(his feet closed the moment he barely reached the bottom) it had mud
stuck to its claws. The Father took it and cleaned its feet, and the
mud that was on its feet he put on his pipe. Still it was not satisfactory.
There was not enough to do good. So the turtle came swimming
toward the tripod and said, 'T am going to try too." So he went down
and down days and nights, for a long time. Toward the last the man
saw the bubbles coming up. The circles of water began to form and the
turtle came up with his feet closed together. The Father took him
and stretched his legs apart and took the mud ofif from the four feet.
And these were the two animals that did the work in diving to the
bottom of the sea to get the clay. The Father took the clay and put it
with the other and spread it out thin and then he dried it. As soon as
the clay was dry he went to work and just took a piece of ihis clay
and blew it toward the northeast, and then toward the southeast and
then toward the northwest and then toward the southwest, and what
was left he took and gave it a swing and commanded that the earth
2 Field Columbian Museum — Anthropology, Vol. V.
come. Then he took a rod and made different motions over the waters
for the rivers. Where the dirt was the thickest he caused mountains.
After the earth was made, there was nothing to grow. It was
barren. This man then says, 'T have to have servants to watch and to
dig the earth." So the Father made the sun and moon, to represent
man and woman. After this, he said, "Before I do more I have got
to make a man and to make a woman to inhabit this earth to represent
the sun and the moon." So he went to work to make clay images of
those two people, man and woman. So he made them out of clay.
There they were in clay. The sun causes the trees, the grass and the
vegetation to grow. After the sun and moon had been made and these
two people, he caused the trees and the grass and vegetation and the
animals and beasts and birds to live.
Then these two people, man and woman, were identical. This
man and woman were virtuous at that time. There was nothing of
connection at that time. It was commanded that there be a day and
night, seasons of the year and that there should be summer and winter,
t^hat the grass be new one season and old one season. When the
command was made that there were to be lodges, the Willow lodge was
commanded to be, and also other lodges — the Thunder-bird, Club-
Board, Buffalo Women's, Sweat lodge, Lime-Crazy, Dog-Soldier and
the Old Men's lodge. The oldest one was the Sweat lodge.
Man was now asked, "Where are you going to place yourself?"
After thinking^ of it some time he left it entirely with the Father,
and they were left just the way they were, and time passed on and on,
and all the fruits grew. Then the Father said for male and female
beasts of every description and fowls, genital organs shall be located,
but for the human beings — choice how they shall be located — that shall
be decided later on.
Then the Father told this man and woman that all the lodges or
commands laid down for them should be made up of birds, beasts, and
the different kinds of paints and fruits and that the animals should
never be worthy to belong to any of these lodges. — D.
Told by Hawkan. See also Nos. i and 2. A much more extended and detailed Origin Myth
may be found in the author's "Arapaho Sun Dance," Field Columbian Museum, .'Anthropologi-
cal Series, Vol. IV. The Flat-Pipe is the tribal "medicine" of the Arapaho, and is in the keeping
of Weasel-Bear, in Wyoming. The "ofJicial" version of the Arapaho Origin Myth is told only during
the performance of rites connected with the Flat-Pipe ceremony. The Flat-Pipe in Arapaho
mytjiology is really the Creator, and is held in greater veneration than the Sun.
For the origin of death, which is usually told in connection with this myth, see No. 41.
Oct., 1903. Arapaho Traditions — Dorsev and Kroeber. 3
2. — Origin Myth (Fragmentary).
At one time there was nothing" l)Ut water cin the face of the earth.
There were a man, wife and hoy floating- on a Hat pipe. (It liad a
wooden stem then.) These people were on this flat pipe for days
and nights.
One day their boy became very tired of being confined in one place
and said to his father, "My father, I wish you would try and provide
a big place to play on, so that I can run about."' This boy was able
to get around. The father thought that the boy really meant what
he said. Then he called forth all the water-fowls. "Now I want all of
you birds to decide among yourselves, who is the best diver; my dear
boy wishes an earth to live on ; he says that he is getting tired of being
in a close place." After a consultation, the duck was selected as
the best diver.
So the duck went down in the water and remained for a long time,
and barely touched bottom. When it touched the bottom of the water
it was out of breath, but slowly came up to the surface, eyes partly
closed ; in its feet it had some pieces of clay. This man then took the
clay from the duck and threw it all around him, commanding that there
should be dry land for them. It was so small that the boy w^as not
satisfied with it. "My dear father, this is rather too small, and I can-
not go very far without getting drowned. Surely you ought to con-
sider my plea and have the land made larger," said the boy. "All right,
son, I shall call the water-turtle^those that have red edges on their
armor — and have him dive for more clay," said the father. So the
turtle went and dived and was in the water for some time. Finally
there was a bubbling on the surface and there came out the turtle, alive.
It had gathered clay and placed it on the four sides of its body (the
hollow places). This man then took the clay and scattered it all
around him. commanding that there should be .more land ; it was made,
accordingly. The land was as far as they could see the horizon. This
boy was satisfied then. This man. seeing these people needed some
water, took the pipe, then motioned in the four directions with it
slowly. Thus the rivers and the creeks were made, all running from
the foot of the mountains and hills.
This man then lived on dry land with his family. He took the
duck and turtle and placed them with the flat pipe. Some time after-
wards, these made Indian corn for the first food. Thus the earth was
made, and the flat pipe contained then the body of a duck, and turtle and
corn. This was the beginning of the people and the earth, as it is at
present taught to the young people.
4 Field Columbian Museum — Anthropology, Vol. V.
The man said that when there should be a change of hfe, the whole
flat pipe would be petrified.. The mouthpiece resembles the bill of a
duck, and the pipe itself is partially petrified. — D.
Told by Adopted. See notes to Nos. i and 3.
3. — Origin Myth (Fragmentary).'
On a stand of four sticks, on which was the pipe," tliere sat a per-
son. Beneath him something shining was visible. It was water. The
man said : "What shall I do ? Where shall I keep this pipe, since
the water is everywhere, as far as my eye can reach. I am floating
about. I am above the pipe on this stand, continually sitting in the
same position. I am unable to do anything for myself and for the
pipe." As he floated he saw water birds of many kinds. He decided to
call them ; then he called them to come to him. Then there came to him
from all directions birds of many kinds, and he said to them: '"Here
I am on this stand, together with the pipe. . I do not know what to
do. I am alone. I cannot leave the stand. Can you do something for
me ?" They agreed to dive in search of the bottom of the water. Then
they dived in turn, according to their ability, but came up floating
with big stomachs. The duck was the last one to dive. The man
said to it : "You live on the water and can endure diving. Now go
down and try to accomplish this." Then the duck dived. Night came
on and it became day again; still it was underneath. It was gone
for days. The man was looking anxiously for a sign at the place
where it had dived ; but there were no bubbles. At last the duck came
up like all the rest. Then came the turtle (niigegiana baana°).* It
said : "I gave the first chance to these birds, thinking they would have
the honor of the accom.plishment, but they have not succeeded." Then
' The tales marked K were obtained from the following informants:
Southern Arapaho.
A. Cleaver Warden. Mostly texts. Nos. 11, 91, and others were learned by him from infor-
mant F.
B. Caspar Edson. Partly texts.
C. Philip Rapid. All texts.
D. An elderly man known as Blindy.
E. Black Coyote, an elderly man.
F. Tall Bear, an old man.
G. Osage.
Northern .■\rapaho. .\11 the Northern .Arapaho tales were obtained in English through Cleaver
Warden.
H. Run-in-the-Water.
1. An old woman, wife of William Shakespeare's father.
J. Two or three old women.
The present myth is from informant I.
■ The sacred "Hat pipe," the chief fetish of the tribe.
' .A. large black water-turtle with ridged tail. Tlie episode of the diving for the earth is
found also in No. 6.
Oct., 1903. Arapaho Traditions — Dorsey and Kroehek. 5
it dived and was gone longer than the rest. As soon as it dived the
man began to watch the place where it had disappeared and watched
night after night and day after day, until he noticed that the spot which
he was watching so anxiously moved a very little, very slowly. Then
little waves moved till the water appeared to boil, and gradually, as
the turtle came nearer the surface, more bubbles appeared. The man
looked at this one spot, watching it very closely, looking no other way.
but only at it. At last the turtle slowly appeared out of the water, very
slowly. First only the nose, the very tip of the nose, peeped out.
Then he saw its whole head, and the turtle was looking him in the
eyes. Then it floated on the water and said to the man : ' Now from
the four sides of my body take the earth from me." Then the man
reached down and took mud from under its four legs, a handful of
earth. Then he said: "Other people will inhabit the edge of the
earth, but Indians will live in the middle." He took the earth and
spread it out on the pipe to dry. When it was perfectly dry and fine he
took a very little between two fingers and blew the fine dust in four
directions. The fifth time he took all the earth and spread it out,
saying, "As far as the eye can reach," and threw it. "There will be
rivers on this earth, and beyond where the eye can reach will be the
great water." ' So he said. Then it appeared as he had commanded.
The dry land was in the shape of a turtle and beyond it was the great
water, and wherever, as he threw it, the earth did not fall down, there
were rivers and lakes. Then since the earth was still soft and muddy,
he took some of it and began to work, saying: "There will be four
people, two men and two women." Then he made of the earth first a
person in the shape of a man. Then he made the figure of a woman,
shaped as if clothed in a dress, all of earth. Then he made a white
man with a hat on, also of earth ; and then a white woman with long
dress and small body.
Duas figuras longas ex argilla finxit, et porro duas triquetras et
cavas ; quas hominibus nuper creatis dedit. Qui neque quo modo eis in-
terdiu aut noctu uterentur neque ubi ponerent intellegebant. Ille autem
dixit : "Vir vultu pallido ubi ponantur decernat." Hie igitur suam argil-
lam in fronte posuit ; scd ille dixit "Hie non erat ei locus." Cum vero
super cervices posuisset, ille iterum : "Hie non erat ei locus." Postremo
inferiore ventris parte posuit; tum ille dixit "Em, hie erit." Deinde
vir vultu pallido argillam alteram in uxoris fronte posuit. sed ille dixit :
"Hie non erat ei locus." Cum vero super cervices posuisset, ille iterum :
"Hie non erat ei locus." Postremo inferiore ventris parte posuit.
' Haiititetc.
6 Field Columbian Museqm— Anthropology, Vol. V.
Postea viro alteri et niulieri argillae figuras eodem pacto posuit. Turn
ille dixit: "In uxorem resupinam incumbe ; perge, insta. Quid agitur?"
"Bene est," respondit vir vultu pallido. Then he took small sticks and
laid them alternately at angles to be a house for the white man and
his woman, and said to them : "This shall be your way of life.'" Then
he took three sticks and tied them together at the top, and laid others
upon them all around, and said to the Indians : 'This is how you will
live." He called them 9awagnenitan,' rising people, because after he
had laid them on the ground at night they got up in the morning. Then
according to his instructions the white man made various things, fences
and barns and others. Then the man said to the Indian, "Here is this
paint. It is red paint. You shall have it always and use it always.
Only when a person dies do not use it. But when your grief is over,
take up the paint again. This white man's skin shall be white, his hair
yellow. This shall be the difference." ' ' — K.
* The usual name for Indians as distingu'shed from tlie whites or fabulous races or spirits.
''This myth as obtained concluded with the following episode:
A white woman who was with child kept it secret. When she was about to give birth she went
to the barn and delivered there, while her husband was away tilling the soil. She left the child
there. But the other man (the Indian) was subsisting entirely on game, living at ease. When the
white man came back he went to the barn and found the boy running about. This was the son of
above-white-man, Hixtciiba Nih'angan (the .\rapaho word for the God of Christianity). He was known
to be truly the son of above-white-man, for his skin was yellow and his hair long. Other people
heard of him and came and killed him and buried him, but he returned to his mother, telling her:
"Thus I have returned." Then the people heard of him again, and bound and burned him. He
became ashes, but returned to his mother. Again the people heard of him and took him, now a
full-grown man, and nailed him on a cross. How he went up is not known, but nevertheless he went
up. The Indians had lived in accordance with the teachings of the man <the creator) until this son
of above-white-man was killed. Then among them also death and bloodshed occurred.
The recognized tribal creation-myth of the Arapaho, which takes four nights to tell, is in the
keeping of the old man who has the sacred fiat or straight pipe. The present keeper is Weasel-bear.
The myth is taught only in connection with certain observances, including ]irevious fasting, and
should not be told on other occasions. The present myth was told by an old woman, who said that
she had learned it from Weasel-bear. It is. of course, only a fragment. It appears from the portion
secured, however, that the creation-myth of the Arapaho, in spite of the ceremonial accompaniment
which might seem to insure its permanence, has owing to speculative tendencies incorporated white
elements and especially conceptions regarding the whites. To this instability the use of the mytho-
logical name Nih'ancan for the whites has probably contributed. Cf. the following note, and note 4,
page 19.
The following account of the creation is from informant B: Everything was water. There
was no earth. Then Nih'angan told the birds to dive and try to obtain earth from the bottom of the
water. They dived, but could not reach the bottom. Some came Dp drowned, some nearly dead. All
kinds had dived. Then Nih'an{;an called the duck. The duck dived. It remained under a long time.
It came up slowly, nearly dead. Nih'aiQan picked it up and found a bit of mud on its feet. He
scraped this off and held it in his hand. He put a little on the water and it spread. A second time
and a third time he threw some and the earth shot outward on all sides. The fourth time hescattered
it around and the earth was wide. He commanded two people to be, a man and a woman. He went
to the thickets where they were to come into being, and found them. He said, "Through you the
generations will be. Now you are only two; soon there will be others." From them sprang all men.
That is why human beings live on the earth. Nih'angan also made the rivers, the streams, and the
mountains That is why they are here.
^The Nih'aigan of these traditions is the Arapaho Manabozho, Napi, or Ictinike. He is
sometimes named as the creator, but sometimes is not. Some old men say that perhaps
Oct., 1903. Arapaho Traditions— Dorsey and Kroef.kr. 7
4,— The Origin of Culture/
A man tried to think how the people might kill huffalo. He was
a hard thinker. He would go off for several days and fast. He did
this repeatedly. At last he dreamed that a voice spoke to him and
told him what to do. He went back to the people and made an inclos-
ure of trees set in the ground with willows wound between them. At
9ne side of the inclosure, however, there was only a cliff with rocks at
the bottom. Then four untiring runners were sent out to the windward
of a herd of buffalo, two of them on each side. Thev headed the
buffalo and drove them toward the inclosure and into it. Then the
buffalo were run about inside until a heavy cloud of dust rose and in
this, unable to see, they ran over the precipice and were killed.
This man also procured horses for the people. There were many
wild horses. The man had an inclosure made which was complete
except for an opening. Horses were driven into this just as the
buffalo had been, and then the opening was closed. The horses ran
around until they were tired ; then they were lassoed. At first it took
a long time to break them. In the beginning only one horse was caught
for each family, but this was not enough and more were caught. After
a few years the horses bred, and soon every man had a herd. The
dogs now no longer had to drag the meat and baggage, nor did the
women have to carry part on their backs.
The people had nothing to cut up meat with. A man took a
buffalo shoulder blade and with flint cut out a narrow piece of it.
Nih'angan made the world, but that it is not known who did it. The word is now the ordinary
word for white man in Arapaho, just as in Cheyenne the name of the mythical character Vihuk has
been applied to the whites. This is in accord with a tendency found elsewhere in America. Among
the Arapaho it may have contributed to a change in the conceptions of the creation, especially as
the name Hixtciiba Nih'angan, above-white-man, is the Arapaho name for the God of the mis-
sionaries. Nih"aDi;an means, however, also spider, and this is no doubt the original signification of
.the word, just as the Menomini character that corresponds to Nib'Sn^an is the rabbit. Among the
Dakota the trickster Unktomi is the spider, .^mong the Sia tlie spider, Sussistinnako, is the creator.
The Hopi have a mythological Spider-woman, and among the Pima (Grossman. Smiths. Rep., 1S71,
407) the spider is the original creator. In none of the Arapaho myths is there the slightest trace of
any animal or spider-like qualities attributed to Nih'angan. He is entirely human. Apart from the
hesitating identification of him with the creator of the world, he is not foundas the hero of any serious
myths, but always in a ridiculous form and often in obscene tales. He is thus the equivalent of
Ictinike and U°ktomi, latherthan of Napi and Maniibush. Among the Gros Ventre, where his
name is Nix'anf, he shows somewhat more the character of the creator in combination with that of
tri kster. A comparison of the more important traditions centering about this character among
the central Algonquins has been made by Chamberlain in the Journal of American Folk Loie, 1891,
it)3. The nature and scope of these traditions is however considerably different from those of the
westernmost Algon(iuin tribes, the Blackfoot, Cheyenne, .Arapaho, and Gros Ventre, who were
within the typical plains culture. The word Nih'angan is explained by the Indians as meaning wise
or skillful, and again as slender or narrow-bodied, in "reference to spiders and insects; but both
etymologies are uncertain.
' Told by informant B.
8 Field Columbian Museum — Anthropology, Vol. V.
He sharpened it, and thus had a knife. Then he also made a knife
from flint by flaking it into shape. All the people learned how to make
knives.
This man also made the first bow and arrows. He made the arrow
point of the short rib of a buffalo. Having made a bow and four
arrows, he went off alone and waited in the timber at a buffalo path.
A buffalo came and he shot : the arrow disappeared into the body and
the animal fell dead. Then he killed three more. He went back and
told the people : "Harness the dogs ; there are four dead buffalo in
the timber." So from this time the people were able to get meat with-
out driving the buffalo into an inclosure.
The people used the fire drill. A man went off alone and fasted.
He learned that certain stones, when struck, would give a spark and
that this spark would light tinder. He gathered stones and filled a
small horn with soft, dry wood. Then he went home. His wife said
to him: "Please make a fire." He took out his horn and his flint
stones, struck a spark, blew it, put grass on, and soon, to the astonish-
ment of all who saw it, had a fire. This was much easier than using the
fire drill, and the people soon all did it.
These three men who procured the buffalo inclosure and the
horses, the knife and the bow, and fire, were the ones who brought the
people to the condition in which they live.^ — K.
5. — The Flood.'
There was a tent in which lived an old man, his wife, his daughter,,
and his little son. They lived alone, near a river. The man was sick
and was unable to go out hunting. Early in the morning the girl used
to go for water. Once as she came back, carrying water, she found a
dead rabbit. She took it home and said to her parents: "Perhaps the
rabbit tried to swim across, and just getting over, died without
being able to go much farther." Then she skinned it and cooked it for
the old man, being glad to have something for him to eat in his sick-
ness. Next morning, as she went for water and came back, she found
an antelope lying by the trail. Now she suspected something strange.
She left the antelope and told her parents, calling her mother to come
out and look at it. Her mother said : "It must have passed by and
dropped down dead. We have nothing to eat, so we had better butcher
^ For similar rationalizing traditions of tlie origin of the arts of culture, see Grinnell, Black-
foot Lodge Tales, 140. 142, and Mattliews, Mem. Am. Folk Lore Soc, V, 70 (Navaho).
- From informant I.
Oct., 1903. Arapaho Traditions — Dorsey and Kroebkr. 9
it and eat it." But the old man said : "There must be some one who is
doing this work for us in order some day to become our son-in-law."
He thought that a young man had done it. But the girl was sus-
picious because the dead animal had no wounds. She made a hiding-
place and covered it with willo\YS, and all the next night she watched.
Toward morning a large wart (wanou) came rolling along, bringing
an elk which.it laid by the side of the foot-path. "Well, by this time
my food must be getting fat," it said. The girl saw and heard it, and
going back, told her parents that it was a strange being that always
brought the game.^ She went to her father, her mother, and her
brother, and kissed them, saying : "My father and mother, we are poor.
What shall we do ? A powerful animal brings this game for us without
wounding it. Surely it is planning to catch us." They got the elk,
cut it up, and hung up the meat, but were much afraid. The girl told
her family to prepare their clothes and moccasins for traveling. When
night came, she took her mother's old moccasins and placed them under
one tent pole, her brother's, her own, and her father's under other poles,
also at the edge of the tent. Then they started to flee. The next morn-
ing the wart brought a buffalo-cow and laid it down. Meanwhile the
four people continued to flee. Next morning the wart brought a
buffalo bull, and saw the cow which it had brought the day before still
lying there, swollen up. At once it said : "They cannot escape me :
I shall surely catch them." Thereupon it swallowed the buffalo cow,
and then the bull, and came rolling along covered with dust. It had a
mouth as wide as its body. It went straight to the tent, but the people
were gone. It swallowed the entire tent and its contents, excepting the
four pairs of moccasins which had been hidden, and followed the peo-
ple's trail. Just as it had almost come in sight of the fugitives, it
heard the old man crying behind it, so it returned to where the old
man's moccasins were. It devoured them and went in pursuit again.
Then the woman's moccasins, the girl's, and the boy's, in turn all called
it back in the same way. At last, as the people fled, the old woman
became exhausted and said to her husband : "You and the children go
on and save 3'ourselves and leave me." Meanwhile the wart was com-
ing on, raising the dust. Then the old man also gave up, and told his
children to flee alone, for he and their mother were old and would die
soon in any case. The children started to flee, ran back, kissed their
parents over and over again, and finally ran on. Then the boy became
tired, and told his sister : "Go on ! Ahead of you is timber, and if you
' As the myth was obtaiaed, she repeats what she has beea described as having seen and
heard.
lo Field Columbian Museum — Anthropology, Vol. V.
go through this it will perhaps retard the one that is pursuing you."
She started to flee alone, came back several times to kiss him, and
finally ran on. The man, the woman, and the boy were all devoured
by the wart. As the girl ran through the timber she said : "I wish
there were somebody before me who would help me." Then she heard
wood being cut ahead of her. The wart was breaking the trees as it
rolled along, and as the girl looked back and saw it coming she ran
to where she heard the noise of the chopping. There she found a man
and said to him: "A powerful being pursues me. Help me to escape.
If you can save me I will be your wife." The man told her: "Con-
tinue to flee. I can do nothing for you." Four times she asked him and
he told her the same . Then the fourth time he told her: "Run around
me four times." Now the wart came up to the man and said to him:
"What have you done with my food?" The man said: "She went by."'
The wart went on, but came back. Four times it asked him and he told
it that the girl had passed on. And four times it started out and came
back. After the fourth time it said: "I demand the girl. If you do
not give her to me, I will devour you too, together with her." Then
it looked straight at him. The man's eyes were not very large, but he
had another eye on the back of his neck." The wart opened its mouth as
wide as it could in order to draw him in. The man had been engaged
in cutting a bow, and when the wart opened its mouth to draw him in,
he put the bow across its mouth and it was unable to swallow the bow.
Four times it tried, but he did the same. Then it told the man : "You
are more powerful than I. Hit me right in the middle." "Yes, T will
hit you right in the middle." said the man, and struck it straight in
the middle with his bow and broke it open. Then the boy was seen
rolling about, dying. The old people were already dead and the boy
soon died. The man asked the girl whether she loved her brother,
and she said "Yes." Then he kicked the boy, saying to him : "Get up,
my brother-in-law." Four times he kicked him and said : "Get up, my
brother-in-law." Then the boy arose. His name was Beaver^foot, and
his sister's name River-woman. The man took the two home with him.
He had a wife called Crow-woman. As he entered the tent, he said :
"River-woman and Beaver-foot, come in." Then Crow-woman began
to speak as if she were cawing. She was jealous. But the man said to
' In some way not told in the myth he must have hidden her, it was explained.
- This is said to indicate that he was a hiintcabiit, or horned water monster. It will be noted
that the brother's and sister's names have reference to water, that the girl when killed is given to
a water monster, that a man appears who kills water monsters, that there is a flood, and that the
myth closes with an explanation of why there are waters on the earth. The water is said to have
risen on account of the spearing of the hiintcabiit.
Oct., 1903. Arapaho Traditions — Doksey and Krokber. ii
her: "Be quiet! You always do that when I brin,^- my wives in. Sit
down." Then Crow- woman sat down again and was quiet, and the two
came in. The man had told his new wife not to go out anywhere with
Crow-woman. But when he was out hunting, and Beaver-foot was
away shooting birds, Crow-woman urged the girl to go with her to a
swing which she had hung on a tree that leaned over a pool in tlie river.
The girl refused and on his return told her husljand. Three times
this happened. Meanwhile the girl had borne a boy. The fourth time
Crow-woman said: "I will make you come." So the girl went and
swung and the rope broke and she fell into the pool. "Here is your
food, my grandfather," said Crow-woman. Thus she had done to all
her husband's other wives. When her husband came home, she was
holding the baby to her dry breast, trying to make it stop crying.
The man asked her: ".Where is River-woman?" She said: "She in-
sisted on swinging with me, but the rope broke, and as she could not
get out from the pool, she was drowned." Beaver-foot mourned and
cried for his sister, wandering about with the child, which from hunger
also cried. About morning he came to the pool where his sister had
been drowned. He dipped his finger into the water several times in
order to quench the child's thirst, but did not succeed in quieting it.
Then, as it became light, there was a sudden wave in the pool and his
sister appeared above the water to her waist, riding on the neck of a
hiintcabiit. He held the child to her breast till it had enough. Then
they went back and his brother-in-law put up a sweat-house for him.
All that day and the next night he again wandered along the river,
carrying the crying child. Finally, a man came up along the banks of the
river where they were steep, looking into the deep pools of water as if
hunting something. When he came to Beaver- foot he said : "Why do
you cry?" Beaver-foot told him.^ Then the man said, softly: "Be
quiet. Do not speak so loudly : it might hear you. I will help you.
Go close to the pool again, and continue to cry until the hiintcabiit
comes. Then tell it that the child is crying for milk and that you want to
see your sister once more, for the last time ; that you want to see her
entire body. And if he tells you: 'Go to the other bank,' tell him:
'This one is just right to allow me to reach the child to its mother.'
Do this, and I will try to help you." This man lived on water mon-
sters," and carried a spear wdiose flint point was as long as the forearm,
and the shaft long enough to reach the pools from the bank. He built
a hiding place of brush at the edge of the bank. At daybreak the
' As the myth was obtained, Beavei-fout repeats the preceding events in full.
- Cf. Clieyenne tales. Journ, .^m. Foll< Lore, .Mil, 179.
12 Field Columbian Museum — Anthropology, Vol. V.
hiintciibiit appeared to Beaver-foot and consented to raise his sister
altogether to view. It began to raise her, when suddenly the hunter
speared it. It jumped back, and in its movement threw the woman
on the bank. Beaver-foot carried her back, put her into the sweat-
house, and said: "My sister, come out. I want to go into the sweat-
house." Four times he said this. The fourth time she came running
out alive. Then she and her brother and the child went into the sweat-
house and purified themselves. Then they went back to the tent. Crow-
woman said to her : "I am glad to see you ; I was very sorry that the
swing broke and that I could not help you out." When the men were
away hunting. River-woman said to Crow-woman : "Let us go swing-
ing." They went to the pool and there River-woman held Crow-wo-
man under tlie water until she was dead. Then she threw her into the
pool, saying: "My grandfather, here is your food." When her hus-
band returned, she told him what she had done, and the man said:
"Well, so you have killed her ! Indeed, it is well." Soon she saw tears
on his cheek. "Are you after all sorry for what I have done?" she
asked. "No," said the man, "it was only our boy playing who hit me
across the eyes with a stick." Really he was mourning for his wife.
The next morning the man left the tent, but soon returned, saying:
"The waters are rising." Then Beaver-foot said to them: "Go to the
top of the highest mountain. Give me black, yellow, white, and red
paint. I will cause the tent to go to the top of the mountain." So they
went, but he caused the tent to reach the top of the mountain before
them. There it stood, covering tlie very peak. He followed them
leisurely, shooting about him as he went. The man looked back, and
seeing the waters coming like a high bank, called to Beaver-foot :
"Hurry !" Beaver-foot ran a little, then dallied and began to shoot about
him again. Four times his brother-in-law called to him and he ran
and then delayed again. At last he reached the tent. Then the water
rose to the pegs of the tent. Beaver-foot put black paint on his right
foot, yellow on his right shoulder, white on his left shoulder, and red
on his feft foot. Then he stretched out his right foot, his right arm,
his left arm, and his left foot, successively in the four directions, and
as he stretched out each the water retreated before it, and the land
appeared again. Fish, turtles, frogs, and other animals were left lying
in various places as the water went down. Beaver-foot said : "Where
these are there will be springs, rivers, streams, and lakes." And there-
fore there are to-dav these bodies of water on the land. — K.
Ocr., 1903. Arapaho Traditions — -Dorsev and Kroemek. 13
6. — The Flood and Origin of the Ceremonial Lodges/
There was a man whose daughter was beautiful. Every morning,
when she went to get water, she saw an antelope or some other animal
lying by the trail and was able to kill it by striking it with her spoon.
Her father said : 'T wonder who it is that gives you these animals,
for you alone would not be able to kill them with a spoon." So the
girl went where the trail descended to the water and the banks
were steep. There she dug a hole, and, having gone into it, covered it
with vegetation. Towards morning the ice cracked and from it
emerged a skull. It vomited a black rcund object, and the girl saw
that it was an old buffalo (ha''wa°na"ka''). She heard the skull say:
"I think these people must be well fattened with food by this time. I
will soon eat them.'' The girl ran to her father and told him what she
had seen, and said to him : "Let us turn into eagles which fly high."
He objected and said: "No, let us turn into hawks which fly swiftly."
Then she objected, and said: "No, let us turn into geese which fly
a long time." Then they agreed, and she and her father and mother
lied as geese, leaving their clothes lying in their shapes. The skull
arrived and swallowed the empty clothes. It found out its mistake.
It looked about for the people. Four times, as it started in pursuit,
the clothes called it back, imitating the voices of the people. But after
the people had fled four days, the skull at last came in pursuit. It saw
them just as they alighted and were changing back into human beings.
Then it gained on them fast. The girl said : "I wish there were thick
timber behind us." Then there was thick timber behind them, but the
skull passed through it. Then the girl said: 'T wish there were a
river behind us." And there was a river behind them, but the skull
slid across it as if on the ice. Then the girl said : 'T wish there were
knives behind us." And there were knives behind them, but the skull
hobbled through them. Then the girl said: "I wish there were
paunches behind us." And there were paunches behind them, but the
skull went into them and cut of them, and so passed over them. Then
they sent their dog to drive it back, but the dog was sucked in head
first by the skull. Then, as it came nearer, it drew in the old woman ;
then it reached the old man and drew him in. The girl still continued
to run and at last came to a man who wore his robe inside out and was
making a bow and arrows of oak.' She said to him : "A great danger
is coming. Pity me !" She said this many times. At last he said,
slowly and indift'erently : "What is it?" She told him. He said to
' From informant D.
- '• Black jack."
14 Field Columbian Museum — Anthropology, Vol. V.
her : "Walk around me four times." She was in such fear that she
felt impelled to run away, but she walked around him four times never-
theless. Then the skull arrived, and called to the man : "Where is
my food, the girl ? Where is my food, the girl ?" The man said : "She
has gone on." The skull passed by, but when it could find no tracks,
it shouted again: ''Where have you hidden her? Give her to m^. She
is mine to eat." Then the man motioned with his bow, and the skull
burst, and all that it had eaten was visible ; tents and people and
entire camps. The last three victims were still wriggling. The girl
said to the man : "Pity my father, my mother, and my dog, and make
them live, and I will be your wife." He rubbed the bow over their
bodies, and they got up alive. Then he told the old man and the old
woman : "Load the dog with your property and go off to live at that
hill." Then he and the girl went to where he lived near the river. Thev
stood before his tent and he called : "My wife, come out. I have
brought your younger sister." Soon an old, black, ugly woman came
out and showed only joy for the young wife.
The man had to go hunting, but before going he warned his wife :
"Do net do what my wife tells vou ; do not go away with her from
the tent, or bathe with her." After three days the old woman finallv
succeeded in persuading the girl to go bathing with her. They went
to a pool in the river covered with green scum. The old woman was
slow to undress Suddenly she attempled to push the girl from be-
hind, but the girl stepped aside and threw the old woman in. Then
she held her under the water and in spite of her cries for mercy
drowned her and threw her into the deep pool. Then she went home
and was afraid of her husband. When he came back he was glad to be
rid of the other wife. Then the girl warned him : "Do not pick up
your arrows to shoot with them a second time at the same game."
Once the man was hunting prairie chickens. He had shot away all his
arrows. He saw one of the birds near him. Then he shot at it with
one of the arrows he had already used. Immediately the whirlwind '
came and carried him up and awav.
His wife went on a hill and mourned and cried there until she
went to sleep. The second day that she went to cry, her abdomen was
large and she wondered about it. The third day it was more so." The
fourth day she gave birth to a boy. She went out on the hill and cried
again. When she came back to the tent she found him larger. When-
ever she went out she found him grown on her return ; until on the
' " Black iack and the whirlwind," as the myth was recorded. Cf., Petitot, Trad. Ind. du Canada
Nord-Ouest, 1886, 126, 354.
- Putavit propter urinam se turgere.
Oct., 1Q03. Akai'Aho Traditions— Dorsky and Kroeher. 15
fourth clay he had become a young- man. He was called Rock
(haxaana"ka"). A crystal had slipped into her womb and caused him.
He said: ''Aly grandparents must be lonely. I am going out to find
them."' He had g-ot his mother to make him a bow, half of it painted
black and half of it red. He also caused her to make him turtle mocca-
sins according to instructions he gave her, and he made her give him
some pemmican Then he started. He came to a spring: and sat there
waiting for a girl. He allowed many to pass him by. but at last the
most beautiful girl in the villag-e, wearing a white buffalo robe and a
dress covered with elk teeth, came there. Then he asked her for a
drink.' But as he had a big belly, sore eyes, a nose dirty on one side,
and was very ugly, she scorned him. She said: "Only if you have
the turtle moccasins will I grant vou favor." Then he showed her the
turtle moccasins and won her love. While she looked down at her water
in order to give it to him, he had changed into a beautiful young
man. From lhis place he went on and again came to a spring. (He
does the same thing four times, the details of each incident being the
same, except that the girls are described as wearing dresses dififerently
ornamented.) He had given each of the girls some of his pemmican.
At last he reached his grandparents and he gave them all the rest of
his pemmican Then he started to go back to his mother, successively
taking back \\'ith him en his way his four wives.
Blue-bird had said to his brother Magpie : ' "If I am killed, come
four days later to the place where it happened." Then he was run
over and trampled to death by the buffalo. Magpie mourned for him,
and went to the place, and looked, and finally found a blue feather.
He put it into the sweat-house and with his bow shot up into the air
four times. The fourth time the arrow hit the top of the sweat-house,
and Blue-bird came out alive. But they feared that place and
went to join him who had the turtle moccasins. They met Nih'a"ga°,'
who went with them. Meeting him was a sign of death. The water
began to rise. They went to the top of a high mountain. Nih^a"qa° lay
down on the very summit, which had been reserved for the children.
When thev told him to move away he feigned to be sick in his back.
Then the waters came up. When the water almost touched them. Rock
stretched out his foot with the turtle moccasin on it and the water re-
' A sign of courtship.
= An abrupt introduction of the end of the myth of Bhie-bird, Elk-woman, and Buffalo-woman
No, 144.
■'The informant had previously said that at first there was a nation of wliite people inih'aui;a"),
who were cannibals. Because they ate each other they were destroyed. .Another race was made from
mud: thus the first human (Indian ) man and woman were made. Of the earlier race only one was not
destroyed. He came and lived among the people. Compare with this the end of No i2q.
i6 Field Columbian Museum — Anthropology, Vol. V.
ceded. Four times the water came up and he caused it to go back
by means of the turtle moccasin. After the third time he told the
people : "Go down and gather mushrooms which are light. My power
is good only four times." So Crow, Magpie, and Blue-bird went and
gathered small mushrooms, and putting cobwebs around them, made a
boat or raft. When the water rose they all entered it. But he with
the turtle moccasins remained on the mountain peak, and Nih'a^ga",
knowing that he would not drown, remained with him. The water
remained high a very long time. The mushrooms began to become
soft, and the people called for help. The one with the turtle moccasins
knew that he had made the boat and that it was not in his power to
make it over. Therefore he sent the white-nosed duck down to see
whether the earth was far down, but the duck came up exhausted.
Then he took off his moccasin and it changed into a turtle and it dived
and finally came up with mud in each of its four arm pits. Then he
took the mud and sent the turtle down to bring up a short rib. When
it brought this, he sent it to bring up a bulrush. It brought this
also. Then he sprinkled the earth which the turtle had brought him
about the place where he was, and with the rib he pointed in the four
directions. As he pointed, the land spread out in those directions to
the ends of the earth. ^ Then he pointed above and made the vault of
the sky. Now the earth was bare. Then the one with the turtle moc-
casins made corn from the bulrush. After this Nih a°ga'' lived in the
sky and was called our father.
Now there was doubt whether the people should all speak one
language or whether they should speak many, for they still spoke alike.
Then a council was held and it was decided that most of them should
change their languages from the original (Arapaho). And Nih'a^^a"
gave the Arapaho the middle of the earth to live in, and all others were
to live around them. Since then there have been three lives (genera-
tions) ; ' this is the fourth. At the end of the fourth, if the Arapaho
have all died, there will be another flood. But if any of them live,
it will be well with the world. Everything depends on them.
Then the young bull and the horse were told to race. Thev said
to the bull : 'Tf you win, you will be free." They told the horse :
"If you win, you will be used for carrying loads and for hunting the
bull." The horse won, and the bull turned aside when onlv half wav.
Then it was done as they had said.^
' The diving for the earth is found also in myth 3.
- \ life or generation is said to be a hundred years.
= This episode was obtained as a separate myth, in a text from informant A, as follows: The
young bull (waxagou) and the short-tailed horse (waoc) were to run a race. " If you win, you will be
Oct., 1903. Arapaho Tradi'iions— Dorsey and Kroehkr. 17
Then man's life was ordained. Tlie one with the tnrtle moccasins
threw a buffalo chip into the water, saying-: "As this floats, let the
life of man be." But Nih'a"ga" threw a stone and said: "Let man's
life be like this, for if all live, there will soon be no room for them." And
so men die. '
Now the people lived peaceably until a man named Wax'^uuhuunen
committed a murder. The people drove him away and he wandered
about, making- very many arrows, and crying and crying. .At last our
father, Nib a'^ga" above, came to him and said : "Be comforted. Pre-
pare racks for drying meat." Then as the man sat en a hill crying,
something came running towards him ; he saw that it was a buft'alo
oow. He went close to the trail on which she was coming, in order to
shoot her. But she turned aside and went over the hill. Four times he
went to meet her, but she turned aside. The fourth time he started to
pursue, and shot at her ; but the cow was impenetrable to his arrows.
.She said: "I am the mother of all the buffalo. Do not shoot me! I
would not be enough for the entire tribe ; others will follow me and
you will then have plenty for all the people." At this time there was
a famine among the people. Then 'the man ceased shooting at her
and went back to his tent. When his wife went to go out of the tent,
a hiintcabiit lay coiled around it with its head and tail together, so
that she could not go out. Her husband told her: "Take a [buffalo?]
skin, and feathers from four kinds of eagles,' and wave the skin before
you." Then the woman took the skin and the four feathers and waved
them, and th^ animal made room for her. Then she spread the skin
out before it and tied the feathers to the four ends and gave it to the
hiintcabiit. Then the animal was gratified. The man and his wife
carried it to a spring and put it in, saying: "Here is a place for you
to live." Then it said : "Thanks, I am content. I will reward you."
Next morning there were buffalo all about the tent, grazing near by.
The man made holes in his tent and through these he shot the many
arrows that he had made. Without his leaving the tent, the buffalo
swift and will not be killed,'" they said to the young bull. "But you, short-tailed horse, if you win
the race, you will not be killed; you wiU be the one who will carry burdens for all," they said to the
horse. So they started to run, and came, raising the dust. Just in the middle of tfie course, as the
horse was gaining, the bull turned aside. Then the horse was the one who reached the monument
(goal) first. On account of this it is that the buffalo is slow, and that is why we eat it. But to the
horse a long tail was given and from that time on until now it has been used for carrying loads.
' This episode was also obtained as a separate myth from informant A: There were two per-
sons who were to determine life by means of a buffalo chip and a stone. Nih'ani;an took the buffalo
chip and threw it into the water: it sank, but came up again and floated on the surface. "Thus I
shall couie again," said Nih'aman. The Indian (Qawa^nenitan) in his turn threw the stone mto the
water. "Just like it I shall disappear," he said.
'■^ The Arapaho distinguish three or four different kinds of eagles, according to the amount of
white in the plumage.
i8 Field Columbian Museum — Anthropology, Vol. V.
hy about outside in large piles. Then he and his wife cut up and
skinned the buffalo. Then Nih'a'^a" came to him and said: 'Take
an entire skin and fill it with pemmican. Then go to the people and
tell the cryer to call the people to come, arranged in the following com-
panies: kit-fox-lodge, star-lodge, hiitceaoxa'^wu (tomaliawk-lodge),
biitaha^wu (drum? lodge), haha'^ka'^wu (fool-lodge, crazy-lodge),
hagawa^wu (dog-lodge), hinanaha"wu (= ?), banuxta'^wu (the wo-
men's buffalo-dance), and tciinetcei bahaeiha" (water-sprinkling old
men). They are to come to feast with you. Tell the cryer also to call
out for the ha9a"wunena'^ and haga'^basein ' to come." Then the man
did as Nih'a^ga"^ told him. When he came into the camp circle
carrying his big load and weeping, the people wondered. Ac-
cording to his instructions from Nih a°qa°, he looked for the largest
tent and entered it. Then he sent out the cryer. After a while the kit-
fox company came in. He selected one of them to cry out and do his
errands. Then he himself ate first of the pemmican which he had
brought, and then the others of the company all ate. Next came the
star company, and he selected one to be a cryer, and ate of the pemmi-
can, and they all ate of it. And so all the companies entered and were
fed, until all the people had eaten. Then the murderer pledged himself
to erect the bayaa"wu (all-lodge, united-lodge). When this lodge
had been erected, and the people were inside, he showed them a skin on
which were painted all the ledges (dances). This painted skin
Nih a'^ga'^ had given him. The bayaa"wu remained standing for four
days in the middle of the camp circle, and was the largest tent erected.
On the fourth day the sweat-house was also put up. Then the man
explained the painted skin. The next lodge was the dog lodge. This
was also pledged by the murderer and was made according to the
paintings on' the skin. During the first three days of the lodge they
made the ornaments to wear. After they had made them, Nih'a^ga"
examined them, and, finding them good, said: "It is well. Now
dance for the fourth day, wearing these ornaments and painting your-
selves." Ever since they have continued to wear these ornaments
arid paint in the same manner. The next lodge was the crazy-lodge,"
and for this they made the apparel and painted themselves as they
still do. Before making each new dance they moved the camp to
another place. Next he made the drum (?) dance (biitaha°wu). In
' Persons of certain ceremonial functions.
- While the companies were invited to feast beginning with the youngest, the ceremonies are
held in the reverse order. The biiyaSnwu seems to inchide the hinanahanwu and the tciinetcei
bahaeihan, the two oldest companies. The k't-fox and star companies are omitted from the ceremo-
nies, but the offerings-lodge tsun-dance), for which there is no company, is introduced.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 19
this there was one man who carried a ckib and was the chief of the
company; he represented the Thunder-bird. Next the man looked at
his paintint,^ in order to see where the singers, the dancers, the spec-
tators and the place for the fire should be in the tomahawk-lodge.
From the skin they also learned how to make the (ceremonial) toma-
hawks Then Nih'a^ga" came and looked at them and found them
right. So they used them and made the tomahawk-lodge. Next they
made the buffalo-lodge. On the skin was a painting of the white-wo-
man (na"kuuhisei). What she wore was covered with white feathers,
and she carried a white weasel and a stick and a wheel. They also
made the regalia for the buffalo calves and for the bull who has the
lent poles (hiitaka"xuunit), and for the other ranks of the dance; and
when they had made them all, Nih'a°ga° looked at them and approved
them, and the people used them. Then they made the offerings-lodge
(sun-dance), which was also represented on the skin. The first part
of it, while the people were collecting the wood for the lodge, con-
sisted of the rabbit lodge. In the rabbit lodge were the straight-pipe,
the badger, the snake, the wheel, and the black-bird.' There was also
a buffalo skin, a rabbit skin, a pipe-stem, and a rattle. The rabbit skm
and the badger skin were tied to the robes of the dancers. The wife
of the man who pledged the lodge Avore a fringed dress, embroidered
above the fringes, and on her head a beaded feather. All the other
dancers wore on their heads only a plume.
All this was given to the people, the lodges being erected
in order to teach them. After this first time when they were taught,
the lodges were pledged only for sickness and other causes. Men
pledged them according to their age, except the buffalo-lodge and
the offerings-lodge. These could be pledged by a person of any
2 3 4 -rr
age. — K.
■ The stuffed skin of a small bird called hite^;ouc;eiiwanalHuit, which the seese (hitec-ou) are
thought to carry on their backs.
■ The painted record of the lodges was kept until forty-one years ago, the narrator said in
iSgg. Then the old man, of the tciinetcei bahaeihan, who was its keeper, lost his wife and buried it
with her. When this became known there was much talk, and it was said that the tribe would
decrease, as indeed they have. The narrator also said that he had never been told the entire myth,
but had learned it in parts as he participated in the lodges, especially the sun-dance.
^The narrator added tlie following:
After the skull which swallowed animals and people had been overcome, it asked Nih'angan:
" May I go up with you, or shall I go into the river ? " Nih'angan said : " You may not go with me,
and you may not go back into the river." " Where shall I remain then ?" said the skull. Nih'a«gan
told it : "I will tell you what will be best. Since you are swift and untiring and cannot be stopped,
I will make you to be like a domestic animal for every one to use, which will contain persons and
their property, and will go through timber and across rivers and everywhere. You will be fast-wheel
(hiisaanotii)." There was then nothing like this The people (Indians) were told of it, but did not
heed what was said to them. Later the whites made the railroad.
••For the pursuit by a rolling head or stone, see the notes to No. 34. The so-called magic
20 Field Columbian Museum — Anthropology, Vol. V.
7. — Origin of the Ceremonial Lodges.
A man and his wife were camped by the river. One morning the
man went out in search of game, for they were hungry.
Going down the river he saw a buffalo (cow) coming up the creek
just as. the sun was rising. This man turned and started. ahead of the
animal to get in range of it at the creek, but the animal had already
passed when he got there. He had a bow and arrow and a flint knife.
The arrow points were of flint. Again he started to circle around the
cow to get in range to shoot it, but again it passed before he was
ready. Buffalo was going up the creek. The man started off again
to head her off, but again she passed him before he got to the creek
bottom. Again he started, running very fast, in order to get within
range of the cow. When he got to the creek, he and the cow met. The
man sat down to shoot the buffalo, but the cow stopped and turned
around to look at him.
"Leave me alone; don't shoot at me!"' said Buffalo Cow, 'T want
to tell you something which will be for your benefit and the benefit of
your people." So the man laid down his bow and looked at the cow.
"I have taken pity on you, although you tried to kill me for beef.
There shall be lodges for the different societies among your people, in
which my whole body can be used for various purposes. They shall
be in this order : the Thunder-bird, Lime-Crazy, Dog-Soldiers', Buf-
fiight is known from almost all over the world. It occurs in European folk tales and Japanese
cosmogony. In North America a few of its occurrences are among the Gros Ventre, Cree (Russell,
Explorations in the F"ar North, 202)— in both of which cases it occurs in connection with the pursuit
by a round rolling object,— Carrier (Morice, Trans. Can. Inst., V. 5), Dhegiha (Contr. N. A. Ethn.,
VI, 292), Quinault (Farrand, Mem. Am. Mus. Nat. Hist., IV, 116). Boas has recorded many cases on
the Pacific coast from the Columbia River northward (Indianische Sagen von der Nord Pacifischen
Kiiste .'\merikas, pp. gq, 164, 224, 240, 268; Chinook Texts, Bull. Bur. Ethn.. 78; Bull. Bur. Ethn.
No. 26, p. 118 ; No. 27, p. 235 ; Journ. Am. Folk Lore, IX, 260).
The diving for the earth during a flood or the primeval water is also very common in North
America. Cf. Gros Ventre; Sauk ana Fox (Jones, Journ. Am. Folk Lore, XIV, 234); Ojibwa
(Schoolcraft, Hiawatha); Menomini (Hoffman, Ann. Rep. Bur. Ethn., XIV, i, 114); Delaware (cited
by Chamberlain, Journ. Am. Folk Lore, IV, p. 210); Cree (Russell, Explorations in the Far North,
206); Carrier (Morice, Trans. Can. Inst V, 10); Hare, Dog-rib, Chippewayan (Petitot, Trad. Indiennes
du Canada Nord Guest, 18S6, 147, 317, 37S); Maidu (Dixon, Bull. Am. Mus. Nat. Hist., XVII, pt.
II, 39); Kathlamet (Bull. Bur. Ethn., No. 26, p. 24"); Yuchi (Gatschet, .\mer. .\nthr. 1893, p. 279,
280); C'herokee (Mooney, .\nn. Rep. Bur. Ethn., XIX, 239).
The origin of death is also accounted for in most .American mythologies. A version similar to
the Arapaho one is found among the Blackfeet (Grinnell, Blackfoot Lodge Tales, 138, 272); Cheyenne
(Journ. .Am. Folk Lore, XHI, 161); Jicarilla Apache (Russell, Journ. Am. Folk Lore, XI, 25S; Navaho
(Matthews, Mem. Am. Folk Lore Soc, V, 77.) In and about California the origin of death is usually
attributed to the deliberate decision of an individual. This idea is found among the Maidu (Dixon,
Bull. .Am. Mus. Nat. Hist.. .WIl, pt. II, 43, 46); Wintun (Curtin, Creation Myths of Primitive
America, 164); A'urok; Yuki; Mohave; Diegueno (DuBois, Journ. Am. Folk Lore, XI\^ 1S3); Klamath
Lake (Gatschet, Contr. N. .A. Ethn., II, l, 103); Quinault (Farrand, Mem. Am. Mus. Nat. Hist., IV,
III). Specialized forms of the myth occur among the Zuni (Gushing, Ann. Rep. Bur. Ethn., XIII)
and the Tsinishian (Bull. Bur. Ethn., No. 27, p. 72). See also Petitot. Trad. Ind. du Canada Nord-
Ouest, 1S86, 114, 115 (Hare).
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 21
falo-Women's, Old Men's lodge and Sweat lodge," said the cow. (The
Sun-dance lodge comes at any time and is participated in by any classes
of people.)
So the man did not kill Buffalo Cow, but returned to his tipi at
once, broke camp and went to the camp-circle. He then told the people
about the information he had received, as a law for them in the fu-
ture.— D.
Told by Tall-Bear. A mucii more complete tale, accounting for the origin of the ceremonial
lodges, is reserved for the author's paper to be devoted exclusively to this subject.
8. — Origin of the Kit-Fox and Star Lodges.
There was a camp-circle along in the fall of the year. One day a
party of young boys went out for some fun. To their surprise they
came across a hunter (chief) skinning his buffalo beef. They saw
others still chasing the buffalo on their horses. This hunter was just
through skinning one side, and while these boys were looking ou he
took out the intestines. The hunter or chief took a slight glance at the
boys and paid no further attention to them. One boy, feeling quite
hungry, reached over and pulled out a kidney and another boy went
for a piece of liver to eat. The hunter saw that they had spoiled
some fat tallow in the beef, got mad and took the kidney and piece
of liver away from the boys, who were about to eat them. They were
disgusted, but did not say anything, though the first boy who took the
kidney, got mad also. He felt sorry for his companions. While this
hunter was busy skinning the other side of the beef he took a leg of
the buft'alo and struck the chief on the back of his head and killed
him. The hunter did not see him advancing.
After this boy had killed the man, they ran for camp, but the others
who were after beef too, saw^ what these boys had done and made
chase after the offender. The other boys made quite an excitement in
the camp, but the boy who had murdered the hunter took refuge in his
grandmother's lodge. The tipi was surrounded by the company, who
at once began tearing the tipi on all sides to catch the offender. Just
then there came a small whirlwind to the tipi, and it began to circle
about it. The boy was gone, and the cloud of smoke went up to the
sky. They stood looking on the cloud of smoke caused by the ashes in
the tipi, and wondered.
Afterwards they sa\v a boy who had a yellow calf robe going from
them, so they made a charge for him. The boy reached a divide and
went over it ; when the company got to the divide the boy was quite
a distance from them. The company ran and charged, but the boy
22 Field Columbian AIuseum^Anthropologv, Vol. V.
just went over the divide when they had reached the place. The third
time they went after the boy as fast as they could run. but they saw the
boy at the same distance. The boy was slowly gaining this time.
The company made another charge, but when they reached the divide,
instead of seeing the boy, they saw a coyote running, occasionally
looking toward them. They then gave up the chase and returned
home, wondering what had become of the boy.
About five years afterward, this boy, who had grown to manhood.
came upon a hunting camp. The first man he met was his partner, the
boy who had taken the piece of liver. He asked him if there was still
a camp-circle of people, and the party told him that there were many
people. "Well,'' ^aid he, "break up your camp at once. Go and tell
the people that I have returned to you and will go to the camp-circle
later on. So I want you to go and tell the chief to come and meet me."
So they went and did as he said. The chief of the people went out and
met him coming. He was coming from the sunset, carrying under his
arm a kit-fox hide. He wore a white robe and his Iwdy was painted
vellow. The chief saw him, saw wdiat he looked like, left him and
ran home ; but still the boy followed the chief. Instead of reaching
camp from the way he was coming, he switched around and came up
from the sunrise. He appeared on a buckskin colored horse, with his
body painted yellow, his face yellow, his forehead red. with a red streak
from his eyes, and his chin painted green. On his scalp-lock was tied
a kit-fox hide, while in his hand he carried a bow and lance, with
feather pendants strung along the bow. He galloped his horse from
north to south twice, everybody seeing him. He then made a change,
coming from the south to the north, riding a gray horse this time. He
did this twdce. He had a horn bonnet on his head and carried a rattle
in his right hand. Attached to the horn bonnet or cap were long
fringed pendants, well quilled in yellow color. His face was painted in
yellow, his forehead in green, with a perpendicular black streak down
iiis face like a coyote's face. These two appearances before the people
at the rising of the sun, originated the Kit-Fox and Star societies.
The latter appearance relates to the Star Society. — D.
Told by Cotning-on-Horse-Back. See note to No. 7.
9. — Origin of the Ceremonial Lodges.'
A man lived in a tent that stood alone. Something came toward
him from the East. It v\'as a young bufifalo bull (waxac5u). The man
went to head it off [in order to shoot it], but it went around him . Then
' From informant F.
Oct , 1903. Arapaho Traditions — Dorsey and Kkokher. 23
this hap])enc(l again. A third time he tried unsucccssfull\- to stop it.
The fourth time he succeeded in heading it off. Then the bull said :
• Let me go to your tent. I have come to give you the buffalo. I give
you myself. I have come to tell you of the life you will have, which
will consist in the lodges (dances). There will be the hinanaha^wu,
the hagawa^wu, the haha"ka''wu, the biitaha°wu, the hiitceaoxa°wu, and
the banuxta"wu." Then the buft'alo came from the four directions,
and scattered in herds, and could be seen over the land.' — K.
10. — Lime-Crazy.
There was a big camp-circle in which a certain Big-Chief con-
trolled the people. This chief had a brother who was just of age to
be of service to the chief, but he was too lazy even to attend to himself.
His clothes and appearance were untidy, so much so that they oft'ended
his brother. The people used to ridicule the young brother's foolish-
ness so much, that Big-Chief sometimes felt indirectly insulted. So
one day Big-Chief told his brother to wash his face, brush his hair,
fix up properly, put on better clothes and stir around.
"You had better go to the river and see the women getting water
at the springs and try and get acquainted with some of them. You
will find some decent clothing hanging around ; put it on and look like
a man; your dreadful appearance makes me ashamed for you." said
Big-Chief. So the brother got up one morning, washed his face,
brushed and fixed up his hair properly, put on better clothing, which
belonged to his brother, painted his face, perfumed himself with sweet
grass and sweet leaves, and started before breakfast to the river.
He was standing at the spring all dressed in good respectable
clothes, w^hen two young women came after water. He went to them
and asked them for a drink, which was given to him. Then he finally
persuaded one of them to go into the brush with him, where he lay
down with her. Now, whenever he saw women after wood in the
timber he made a practice of going and meeting them. Heretofore he
' The origin of the lodges is given more at length in myth 6. The following was obtained
from informant G.
The origin of all the dances (bayaanwu) was thus: .\ murderer was living apart from the
people, subsisting on berries by the ponds. He had very little food. An animal came toward him.
First it was a coyote, then a wolf, then an antelope, then a deer, then a bear, then a buttalo cow.
He tried to intercept her, but the cow turned, and he pursued her. This happened four times.
The cow said to him, "Do not shoot me." The fourth time he spared her, though his children
were hungry. At night he heard buffalo all about. Making holes in his tent, he shot and killed
very many. He skinned and cut them up, and made pemmican. Going to the camp of the tribe,
he carried the meat with him and invited the hinanah^nwu to a feast. Then he invited the dog so-
ciety, the fool society, and so the rest in order of age. All the people ate, but could net eat all that
he had. This was the beginning of life of the people.
24 Field Columbian Museum — Anthropology, Vol. V.
had been known as dreadful in appearance, but now, he was attractive
and charming'. Again he persuaded a young woman to go into the
brush, where he lay down with her. (Usually there are some women
who do not tell each other about their love affairs with young men. '
This young man was frequently seen on the hill-tops, and when women
went to the spring for water, he would run down to meet them. He
would walk right up to the prettiest and ask for a drink. On account
of his cunning ways and good appearance he soon overcame the young
women and went with them into the brush. No matter how many
women were after water, it did not prevent him from approaching the
prettiest one. He would walk right up with a smiling face and entice
the woman into the brush, until finally, the people being somewhat
troubled, began to talk about him. But since his brother was Big-
Chief, nobody molested him. He was seen many times with married
women, and was found sleeping with them, but on account of his being
the brother of Big-Chief, they could not disturb him.
One day the people became jealous of the young man. Not only
were they jealous, but they came to regard him as a regular nuisance to
the tribe. So they went to Big-Chief's tent. "Now if you will give us
your consent to expel this troublesome young man, your own brother,
you will be regarded as the only ruling chief of the tribe. Your word
to the tribe for anything will be obeyed and your orders will be en-
forced to the full extent. You shall have the best of things, a good
lodge, with furniture of every description, and good food, obtained with
much labor," said the people.
Big-Chief, thinking how much authority and respect he would
receive if he should give consent to the people to expel or kill his
brother, told them that they could do as they pleased with him. So they
took the brother to a deep river and bound his hands together behind
him and threw him into the deep water, but he came out of the water
below them, walking away from the shore. "Well ! We must try it
over. We have got to get rid of him some way," said the men.
So they caught him again and bound his hands very tight, tied a
heavy stone to him and threw him into the deep water. For some time
they stood watching to see if he would come out, but feeling confident
that he was drowned, started off. But looking down the river, again
they saw him walking' on the land. "Well! That young man must
be expelled in some way," said the men. The men, discouraged, re-
turned to the camp-circle and told the circumstances to the chief.
The abused young man returned all right, kept on annoying the
women of the higher focieties (wives of the head men and warriors).
Oct., 1903. Arapaho Tradiitons — Dorsey and Kroeber. 25
But Big'-Chief was determined to get rid of his brother and become
the sole riding man in the tribe. One day he said to his brother:
"Brother, let us go out and hunt for a short time ; wc must have some
fresh buffalo or antelope meat." "All right," said the young brother.
So they both started off and came upon a large herd of buft'alo and Big-
Chief killed a fat one. "Brother, just watch me skin the beef so that
you may know how to do it the next time," said Big-Chief. Big-Chief
went a short distance away and broke off a branch of a tree and gave it
to his brother. "Brother, you may drive away the flies from the meat
while I am dressing it," said he.
So the young man walked around from right to left, driving the
flies away with the branch. After Big-Chief had done skinning and
dressing the beef he said to his brother, "Well, brother, you may stay
here and drive the flies away till I come back with the dogs to carry the
meat home. It is too good to leave and also too heavy to carry on our
backs." So Big-Chief went away, and the brother still walked around,
keeping the flies away from the meat. Time passed on and the chief
did not return, but the brother still kept on walking around driving
the flies away.
Big-Chief had taken his brother away to a distant land and left him
driving the flies away. After the lapse of three or four years the people
concluded that the young man must have starved to death or else he
would have returned sooner.
Big-Chief, since he had come back from the hunting trip alone,
was the only chief of the tribe. The people felt confident that the
} oung man was dead in the wilderness and began to abuse Big-Chief's
authority. Finally Big-Chief became discouraged ; the people began
taking his dogs, tipi — everything that was useful about his lodge, —
leaving him in a desolate condition. "You may go to the outside of the
camp-circle and remain there with your wife," said the people. "You
are no longer a chief, and are unfit for the tribe." So Big-Chief took
his wife outside the camp-circle, and they made a tipi as best they
could, out of tipi linings. They had very poor food and clothing and
were despised and rejected of the people on account of their brother.
But they managed to get along. Sometimes they would have nothing
to eat for a day. The man would go out with his bow and arrows
and kill some small game to eat. He was very poor m everything
since the tribe was no longer friendly toward him.
One day his wife asked him to go and search for his brother. So
he started off to the place where he had left him. When he had
reached the place, he could only see just the top of his brother's head
26 Field Columbian Museum — Anthropology, Vol. V.
and the branch, which he was still waving. ' Come out of the ground,
brother! I have come after you !" said Big-Chief. "Well, no! When
you went away from me you told me to drive the flies away, so that is
what I am doing," said the young man.
Big-Chief then returned to the camp-circle, but didn't tell the
people about his brother, though he told his wife that the young man
had refused to come home. So Big-Chief and his wife both went
to the pit. "My brother-in-law, please come out and go home with us,"
said the wife. "No ! I cannot go, for my brother has told me to keep
the flies away," said the young man. So Big-Chief and his wife re-
turned to their tipi. Again they went to see the young man, but when
they got there, they could only see the branch above the ground, as the
young man still waved it driving the flies away. "My dear brother-in-
law, come out and go home with us," said the wife.
Big-Chief and his wife noted that the meat was in good condi-
tion. (This young man by walking around had worn away a circular
pit, the meat on top of the ground sinking down with him.) But the
young man still refused to go home with Big-Chief, saying that his
brother had told him to drive away the flies. So Big-Chief and his
wife returned without hope. A fourth time Big-Chief went to the
young man, taking with him his wife. "My dear brother-in-law, I
have come again to tell you that the people whom we belonged to have
taken away everything we had since you have been absent. My
dear brother-in-law, if you only could see into our present condition,
outside of the camp-circle, you would feel dififerent. We have had hard-
ships to endure continually, and cannot bear them much longer. The
whole tribe has gone against us. Your brother is a common man, and
very poor, because of misfortunes," said the sister-in-law, pitifully,
"Come out, brother-in-law, if you please." "All right," said the young
man, and he jumped out of the pit.
So Big-Chief and his wife and brother started for their camp-circle.
When they got there the company of young men were dancing in a big
tipi at night. They were all having a good time. This young brother-
in-law had a lean-back club-board with which he came out of the pit,
in place of the branch with which he had kept away the flies. Said
the young man to his sister-in-law, "Sister-in-law, you may take this
club-board and go in and tell the dancers that I have returned all
right." So the sister-in-law went over to the dancers' tipi and said
to the first young man standing outside. "My brother-in-law has re-
lumed." "Oh, get away from here! We don't want to hear about
him, and we don't want you here either," said the man. "Go away !"
Oct., 1903. Arapaho TkADriiONS — Dorsey and Krorhf.r. 27
So she went back and told her l)rt)fhcr-in-law at then- tipi. "Well,
sister-in-law, you make take this club-board in to the dancers and tell
them that I have returned to the tribe," said the brother-in-law.
So she went back to the dancers and went into the tipi. "My
brother-in-law told me to come here and tell you that he has returned,"
said she. "Oh, you crazy thing, get out of here, go back home!"
said the men. So she returned to her husband's tipi, and said to her
brother-in-law, "They won't let me finish my errand for you and have
shamefully abused me !" "Well, sister-in-law," said he in a manly
voice, "take this club-board and go over there again and tell them that
I have returned to my brother." So without hesitation she went again
to the dance and went into the tipi. "My brother-in-law has returned."
said she. The men became angry and took the tallow and hit her with
it, greasing her dress, and she was very much insulted this time, but
she bore it in a womanly way, and returned to her husband's tipi.
"My dear brother-in-law, the company has treated me meanly, they
struck me with a piece of heated tallow, which made my last dress
dirty. I tried to endure the abuse, but could not." "Well, let us go
over there together," said the young man (Lime-Crazy). "When you
go in this time, tell them I have returned." So they went in together,
and the woman said to the men, "My brother-in-law has returned."
"Oh ! You are a liar ! Go out," again said the men.
Just then Lime-Crazy stepped in. "Yes, I am here with this wo-
man," said he roughly, carrying the lean-back club-board. Everybody
ceased talking and was silent. "Now every one of you sit erect in a
row and put your legs to the fire and do not move till I tell you," said
Lime-Crazy. "My sister-in-law, take this club-board and strike the
shin bones of these young men, beginning here and continuing to the
very last one !" Then the woman struck every man's shin bones. They
said nothing, and endured the punishment willingly. "Now that is in
return for your ill treatment of my sister-in-law," he said. Then
Lime-Crazy and his sister-in-law returned to their tipi.
In the morning, Lime-Crazy got up and said to his sister-in-law,
"Go into the camp-circle, to the biggest tipi wdth the long poles, and get
the best furniture among the tribe. See that your husband gets the
very best ponies and see that he gets what he needs. Order the people
to give you food, put up your tipi and they will help you hereafter."
So Big-Chief and his wife did as they were told, and in a short time
thev had a plenty of everything. They lived happy and well again
and were treated respectfully by the people. They had servants to
look after their belongings, to get the water and wood for them. But
28 Field Columbian Museum — Anthropology, Vol. V.
there were people yet in, the tribe who still had a prejudice against
Lime-Crazy.
One day three young men, who were enjoying the company of
women at the river, being acquainted with Lime-Crazy, persuaded
him to go out for a hunt. They came to a big river, and told Lime-
Crazy that across the river, over among the rocks, there were some
eagle nests. "Let us put a boat across," said the party. So they made,
a boat and crossed the big river in it. The three young men had pre-
viously planned to run away from Lime-Crazy, return to the boat, and
cross the river. So when they had first crossed the river, they scat-
tered in search of eagles to get some feathers, but Lime-Crazy, having
taken a different direction from the three young men, became separ-
ated from them, whereupon the three young men having met at an ap-
pointed place, returned to the boat and recrossed the river, leaving
Lime-Crazy behind. But Lime-Crazy was well supplied with eagle
feathers and started to find his companions. Not being able to find
them in the timber, he retui"ned to the river bank, only to find that he
had been deserted.
After wandering about the timber and along the bank of the river,
he heard the voice of a swift-hawk talking to him, saying: "You may
go to the river, and our grandfather, the Father-of-Waters, will pack
you across. When you first get on him, tie a bunch of eagle feathers
on his head (horns) and tell him that you want to get across the river.
Then, after going a short distance, he will stop, when you will tie on
another bunch of feathers and pray to him, saying, 'In my respect and
reverence for you. Grandfather, 1 will tie this bunch of eagle feathers
on yovi, that I may be led across in safety.' Something will occur at the
middle of the river, so you are directed to blow a bone whistle and make
a sudden leap up in the air, after you have tied on the last bunch of
feathers." So the Father-of-Waters moved on and stopped at the
center of the river : "My Father, have mercy on me ! I will tie on you
my last bunch of eagle feathers, that I may arrive safely on the other
side." Then, tying them on, he blew his bone whistle and leaped
straight up in the river. When he went up the water followed him.
Lime-Crazy almost touched the sky and landed on a hill-top. The
waters which followed him finally receded so the man got back to the
camp-circle. — D.
Told by Cleaver Warden. Lime-Crazy's or White-Painted-Fool's act of tying: the eagle
feathers to the monster's horns, is paralleled by a similar act in one of the Sun Dance rites.
The efficacy of the eagle feathers came from tiie fact that Eagle's expressed desire, to be made use-
ful in everything, was accepted by the Creator (Flat-Pipe); cf. Origin Myth, Arapaho Sun Dance.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 29
II. — Lime-Crazy.'
In a large camp there was a chief. His younger brother used to
sleep late in the morning and would never comb his hair nor keep him-
self clean. Then the older brother said: "My friend, I wish vou
would get up early in the morning, dress yourself, comb your hair,
and use perfume.' Look at the young men ; they are all standing on
the hills where the paths lead down to the river, looking for the
women. And they travel about, going day and night ; they do not sit
at home." "All right," said his younger brother. So he washed him-
self, combed himself, dressed himself, shook his blanket out, and
used perfume. Then he went to the sand hills by the river, and stood
at the place where the women came and went ; even if there were many
of them he would seize one, and though she were married. So his
older brother and his parents and his relatives had to pay horses and
other valuables. Then his older brother planned to get rid of him.
"Have you at last become a great chief, my older brother?" said the
young man. "No, not yet," said the older. "Come, my friend, let
us go hunting." Then they both went off. They came to a herd of
buffalo and the chief killed one. Then he gave his younger brother a
little switch and said to him : "Here, my friend, drive off the flies
with this. Keep walking about it. Meanwhile I will go back and tell
the people." Then he went off, abandoning his younger brother. The
young man continued to walk, going around and around, never stop-
ping, fanning the flies from the dead buffalo. The chief after his re-
turn was despised and abused by the people for having deserted his
brother, until at last he went back to get him. He found him still
walking about the buffalo, driving oft' the flies. He had worn a deep
pit around the buft'alo. The elder brother said: "My friend, come
out ; let us go back to camp. I am punished^ very badly ; I have no
horses ; I have no tent ; I have no food ; they strike me ; they make me
camp away from, the rest." But his younger brother ignored him ; he
kept going arcund and around. Then the older brother, unable to make
him listen, went back. "He will not come," he said to his wife. The
young man had been very much loved by his sister-in-law. "You go
and try to bring him back," the chief said to her. "I am very tired of
living so poorly. Tell him that we have no tent ; that we have no
horses, and that we live in misery." So the woman went off, and came
to her brother-in-law. Merely the tip of his switch was visible above
' From a text by informant A.
'^ Niibou.
^ NiiinanaanQihanan.
30 Field Columbian Museum — Anthropology, Vol. V.
the ground, moving- around and around, as he still drove off the flies.
The woman said : "My brother-in-law, listen to me. I will tell you the
truth. It is on account of you that we are in poverty ; on account of
you we must camp alone; they think of us like dogs and treat us like
dogs. Constantly we are abused and treated cruelly on account of
you." "Hei! lead the way, my sister-in-law," he said, and jumped
out of the pit with his switch. Then they both went back. While they
were still walking, night came on.
When they reached camp, the nanaana^heigi^ were drumming in a
tent. It is they who keep the camp good (in order). The young man
said to his sister-in-law : "Go straight where the drum is beating. Tell
them: 'Lime-Crazy" has come back." Tell them that when you enter."
Then the woman went inside. "Lime-Crazy has come back," she said.
She had not got through when they cried : "She lies ! Throw her
cut! Kill her!" and she went out again. "I had said only half of it
when they drove me out," she told her brother-in-law. "Go back and tell
them: 'Lime-Crazy has come back.' Tell them that when you enter."
When she had said it, the men caught her and put hot fat on her face
so that she cried out for help. "Aha°!" Lime-Crazy said, as he en-
tered. "What are you doing?" No one dared to speak. All lowered
their heads. "Come sit like this, all evenly in a circle," he said to the
nanaana"heini9i. Then they all sat in an even circle. "Well, my sister-
in-law, take the kakaa^x,' strike them all on their shins with it ; strike
them with all your might," he told her. So the woman struck each one
of them, all around the circle, with the kakaa"x ; not one of them spoke
a word. After she had struck them all, Lime-Crazy said : "My sister-
in-law, go and look for the best tent you can find, and the clothes that
seem to you to be the best ; and go and select food for yourself, and
horses that are good and sound, and whatever seems good to vou
Whatever is good for life, take that for yourself." Then she did thus,
and soon the tent cf the chief (the older brother) stood up finely
again, the best in the camp. Herds of horses belonged to him ; he was
again the first of the people, and lived well. So the older brother was
chief once more. Then he said again to Lime-Crazy : "Mv friend,
let us cross the river to hunt." Then they crossed the river where it
was fordable, and hunted in the timber. Then Lime-Crazy's older
brother again deserted Kim. Then Lime-Crazy gathered eagle
feathers. A hawk told him : 'Tray to the one that owns the river.
• The society of old men who hold the hinanahanwu. See Nos. 6, g.
' Haaatinahankan, "lime-crazy," or "white-paint-fool." Compare the nankhahankan, "white-
fool," of the hahankaDwu, the fool or crazy-lodge.
^ A wooden sword or wand, used in the biitahanwu. Also any sword.
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 31
Say to him : 'Carry me across, my friend ; here are eagle feathers to
be your headdress.' Then the hiintcabiit will come swimming. When
he rises to the surface near the bank, tie the feathers to his horns. If
he stops swimming- with you, say again : 'Here are feathers for you,'
and tie some to his horns. In the middle of the stream he will try to
destroy you. You will hear a whistle above you. Then remember to
do what I tell 3'ou. Jump with all your might." Accordingly when
they reached the middle, Lime-Crazy jumped and reached the land.
Thus he crossed the river and returned to the camp.
When he went on a journey again, the white owl^ (snow-storm)
killed him. Others say it was the lightning that killed him. — K.
12. — Origin of the Buffalo Lodge.
There was a big camp-circle. One day word was given out to the
people, that a big herd of buffalo was seen and that before it got far
away from the reach of theni, it was to be killed for hides and meat. So
the young men caught their best horses and had them ready for the
chase. They were supplied with good bows and arrows. It was
ordered by the chief that there should be two parties, who should go
and head off the herd so as to drive them from the other end into
the camp-circle. So they went and surrounded the herd, killing the
buffalo, as they ran toward the camp. There were ten or twelve buf-
falo still running, trying to escape. The young men who were just
commg to the camp saw these animals in a bunch and made a charge
at them. In the herd there was a swift one taking the lead. This ani-
mal was a young steer, very fat. "I must get away or else they will
kill me, for I am pleasing to the eye," said the steer as they were run-
ning together. The rest of the buffalo were cows.
When the young men were chasing the buffalo into camp there
were women on the hill, watching the men after the small bunch of
buffalo running by the camp-circle. When this buffalo (steer) ran
ahead of the others, it attracted the attention of one of the women.
"Oh ! that buft'alo looks beautiful ! it is surely a charming creature !
I wish that I could marry him !" said the woman. As soon as she
had said that, the steer understood what she said and received her
word. "Look at him, he is running gracefully, what a fine sight he
is to me ! I wish that I could marry him !" said the woman. The steer
again heard the remark and received it. The young men were still
chasing this small bunch of buffalo, but they were unable to kill this
' Nankubacein.
32 Field Columbian Museum — Anthropology, Vol. V.
steer. The chase ended. The steer had gone out over a divide in safety,
back into the big herd. The people were getting plenty of hides and
meat. Everybody enjoyed the feasting; there was also a lively scene
among the women working on the green hides, scraping and tanning;
there were also some games played among the men and women, such as
the netted wheel, big wheel, the stick game, etc.
One morning the mother was boiling the bones for the tallow and
the water was being used up; so she called her daughter (who was just
married) to go after a vessel of water, quickly. This sweet young girl
took the vessel and started to the river, without any blanket or robe.
When she had filled the vessel with water she turned around and fol-
lowed up the trail toward her tipi.
Before she had got in sight, there came out a beautiful, attract-
ive young man in best attire, from the bush, smiling, to the girl. "Say,
young woman, stop! I want to ask you something," said the young
man. "What is it? I am in a hurry!" said the girl. "Well, I think
that you have said something to me," said the young man. "Well, no,
not that I know of ! Don't try to make me believe anything, will you,"
said the girl. "Young man, my mother is waiting for this vessel of
water to pour it into the kettle and I must go!" said the girl. "But
don't you remember that you did say something to me directly ?" said
the young man in a gentle voice. "Oh, no! I never spoke a word to
anybody. There were some women standing by the side of me, and
there was no young man present to hear what was really said in our
conversation,'" said the girl. "But young girl, I want to tell you that
you did say something which makes me ask you personally. There
was a small bunch of bufifalo which was running from the hunters and
some came direct from the camp to meet us, and when I knew that I
would be surely killed I ran faster and got ahead of the rest. That
animal of which you said you were charmed of its speed and of its
beauty was myself, and I heard what you did say, plainly. Now,
since you wish to marry me, can you tell the truth, whether you spoke of
the desire of marriage or not?" said the young man. "Oh, yes!" said
the young girl, "but I want to know if you can repea^ what I said,
and then I can judge. My mother might come after me. Can you
let me take this vessel of water and then make the excuse of coming
back to take a bafh? Besides, I want to get my blanket," said this
young girl. "Oh, never mind! There are plenty of blankets at our
home, and you will be satisfied ! This is what you said to me : 'Oh !
that one that is taking the lead looks beautiful and charming. I wish
that I could marry him!' and you spoke this sentence before your com-
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 33
panions standing- by you," said the young- man. "That is very true.
I can't deny the statement. If you are the identical person, make haste
and let us start away to make our escape !" said the young girl.
So this young man started off and the woman left the vessel and
went along with him. They followed the course of the river, which was
very winding. When they had gone far enough, they turned off and
went over the divide. They came near the head of the creek, which
had plenty of water and timber. They felt very safe by this time. They
kept on the journey along this creek, until they had come within a short
distance of the mouth of the creek.
When they had reached the mouth of the creek, there was a big
.black snag (dead tree), standing, and by its side there was a scabby
bull just getting up from the ground. "Father, here is your daughter-
in-law \" said this young man to Scabby Bull. Scabby Bull got up and
rubbed himself against the tree ; then he would roll over on the ground.
The tree was very smooth and there were several tracks of buffalo
near it. "Your daughter-in-law has no blankets and needs some things !
Can you produce articles for her comfort?" said this young man.
"Oh ! I am so glad to see my daughter-in-law !" said Scabby Bull,
shaking himself. "All right ! She shall have some things, but let her
close her eyes until I command her to open them and see!" said
Scabby Bull. So Scabby Bull lay down on the ground and began to
roll over and over and got up, making dust under his feet. "Now
close your eyes until I tell you to look!" said Scabby Bull. So this
young girl did. This Scabby Bull was vomiting out a nice, well-fringed
buckskin dress, with copper pendants, a pair of leggings and mocca-
sins nicely made, a beautiful robe well quilled and ornamented with
pendants, a gorgeous belt covered with round plates and many other
articles of wearing apparel. "Now look, young woman!" said Scabby
Bull. She had heard something fall on the ground, so she looked and
saw a pile of wearing apparel. "Give these articles to your wife!"
said the father. This young girl took them and dressed up with them.
She looked very attractive and the father-in-law was pleased and proud
of his daughter-in-law's appearance.
"Down at the mouth of this creek there is a shallow place ; cross
it and be careful with your wife. Be sure and get home safely!" said
Scabby Bull. So they went and crossed at the place mentioned. On
the other side of the river (not this creek) there was a broad open
prairie for many miles. They traveled along until they came to a small
divide and at this place they halted. "Now, my wife, I want you to sit
down while I go in front of you !" said the husband. So he went in
34 Field Columbian Museum —Anthropology, Vol. V.
front of her and told her to close her eyes. She did as he directed her,
and when she looked up to him she saw a young-looking steer three
years old, well formed in body, which had horns shining brightly and
which were very well pointed. She did not say anything, for she was
eloping with him. This young man (buffalo) walked away and the
wife followed peaceably. They both traveled briskly and finally
reached an immense herd of buffalo, as far as the eye could see. On the
way, she saw tipi spots of the buffalo (from the circular spots near by
them; they have been so considered by the people to this day). After
they had pitched their tipi, they scraped the inside and had thrown the
waste at the door, or taken it outside and placed it in front of the tipi.
They traveled farther and then reached a regular camp-circle of
buffalo. This woman was surprised by the change, but kept silent.
The steer and wife went directly to his parents, and went in feeling
proud. The buffalo used to eat the people.
When this steer had brought the woman into the buffalo camp-
circle, the old people (parents of the steer) asked him what she ate.
At the front of the tipi there were two calves, a male and a female, at
the kettle, dipping their food into the soup. "What must we do to
please our daughter-in-law?" said the folks. "Just take that calf
(male) and kill it for her." So they caught him and clubbed him to
death. This woman then ate the calf. The old people were much
pleased with their son';s luck and courage.
The rest of the people (buffalo) heard about the woman, and the
young bulls began to come to see her, but when this young steer heard
them coming, he would go out and tell them to go away. He was very
jealous and didn't allow her to go out by herself (as some people do).
When there happened to be some steers (bulls) passing by, in front of
the door, this woman would look up to see them. "What do you look
at? You must not be attracted by some other young man (buffalo),"
said the husband. So this woman had to remain inside most of the
time. "Oh ! I have to look around sometimes," said the wife, feeling
quite tired of her bondage. This steer would take her out when neces-
sary, and bring her inside again. One day she got very tired of being
inside so much.
The mother of the runaway girl got tired of waiting for the water
and went to see what was the matter with her, and found the vessel
of water at the river and the young girl gone. When this young girl
had gone after some water, her own husband had gone after some
ponies and therefore didn't know what had occurred at home. The
mother returned to her tipi with her vessel of water, wondering what
Oct., 1903. Arapaho Traditions — Dorsey and Kroeijer. 35
had become of the daughter. Air inquiry was made in the camp-circle,
to see who had eloped with the girl, but without any success. So
this husband invited different societies (the Kit-Fox, Star, Club- Board,
Thunder-bird and Lime-Crazy), and counted the membership of each
organization and found that every member was at home. The people
in the camp-circle took pity on him and even sent couriers to the other
five distant camp-circles. The couriers came back and reported that
nobody had come in with the girl.
That made the husband grieve, and so one day he went to the
distant high hill to mourn over the mysterious disappearance of his
wife. "I cannot stay by myself; I shall go out, in spite of the beasts
and hunger; for I think too much of my wife," said the husband (i. e.,
the husband at the first camp-circle). This young man was seen all
day on the top of the hill, weeping, because he loved his young wife.
'T wish I could learn what has happened to my wife ! If I could only
see her face again I would be happy. Wouldn't it be fine to see
her coming to me now in usual looks and to hear her sweet voice ? I
don't care if I starve to death, for I love her dearly," said the husband.
He was on top of the hill for days and nights, without much to eat.
Of course he became very poor in body.
This husband cried much near a gopher's hill, that the animals
might sympathize with him. (When the sw^eat-lodge is erected the
inside is scraped and the dirt placed in the form of a monument in
front of the sweat-lodge.) One day this young man was weeping so
bitterly that the gopher came running under ground and got behmd
him. "What are you weeping about? What is the matter or trouble
with you?" said the animal. This man weeping felt different when
this animal spoke to him. He turned around and saw Gopher peeping
out of his hole, and Gopher told him that there was a w^ay to get his wife
back. "Now you may go back to the camp-circle and get four arrows,
good ones, from somebody, and have them painted, two red and the
other two black." So without hesitation the man went away, rejoicing,
because he was told that the steer had eloped with his wife.
This young man got to the camp and searched for the very best
looking arrows. He finally got to the tipi and procured -four nice
looking specimens, which he at once painted, two red and two black.
"Now, young man, there is but one direct trail to them. I want you
to look carefully and note carefully what I do. From this hole (gopher
hill), I shall start, and you shall erect these four painted arrows in a line,
at a reasonable distance," said the gopher.
So this young man staked these arrows out in a straight line and
^6 Field Columbian Museum— Anthropology, Vol. V.
watched them carefully. Then Gopher went under the ground and he
reached one arrow ; it gradually disappeared from sight ; and so on.
until all had gone out of sight. Gopher carried these arrows with
him in search of the lost woman, until he reached the tipi where this
young girl was sitting. Gopher dug his way to the door of the tipi
and got behind the tipi pole, on the right of the door, and slowly peeped
around the pole to see the eloped wife. Just at this time the woman
was getting anxious to go out for a moment. This animal (Gopher)
knew that the woman was very tired. "I want to get out, man." "Why
do you want to go out?" said the husband. "Well, you know," said
rhe woman. "Do take me out, to the same place, quickly," said the
woman. Gopher understood the conversation'. This party, husband
and wife, had a sage mattress, thick (it was all loose), which made
it impossible for Gopher to work his way to the woman.
When the husband and wife were getting ready to go out, this
animal understood the place they were going to and so he went on
ahead, under ground, and made a circular hole, deep enough for her.
Just as soon as she sat down, there came up Gopher to her collar bone
and said to her: "I have come under ground on an errand, to get you
back home." "Oh! You don't say so!" said the woman, quivering.
"Well, yes, I am doing it for your own benefit," said Gopher. "Make
haste now and take these arrows and stake them in four places around
the hole — two black ones on the south and two red ones on the north."
"When the steer asks me to get up, if I am through, tell him, 'Not
quite ready.' while I am making my escape," said the woman to her
own robe. This robe was supported by the arrows, which made it look
natural. "Are you ready to go back to the tipi?" said the steer. "Not
quite ready," said the robe. This steer was walking to and fro, and
for the third time, asked, "Now are you ready?" "Not quite ready
yet !" said the robe. "Didn't I tell you before of my horns," said the steer,
looking very mad. "Now for the last time, are you ready to go inside
again?" "Not quite ready yet," said the robe. "I will not accept your
word ! here it goes !" said the steer, walking backwards to make a
plunge. He went to her and hooked her with all his strength and
might, and landed her quite a distance. Then he went to her, hooked
at her many times ; but it was merely a robe. After finding out that it
was just the robe, the steer rushed at the arrows still standing and
hooked them and broke them into several pieces. This steer then went
from place to place, inquiring about his wife, but nobody could tell
him anything of her.
While he was running around, a different gopher, who happened
Oct., 1903. Arapaho Traditions — Dorsey and Kroebkr. 37
to see the party getting away, told on them to the steer. (This occurs
among people in every-day affairs.) The steer gave notice to the
rest and they all started after the escaping party (Gopher and the
woman). This Gopher, thinking that they had gone far enough,
peeped cut to look back, and he saw a cloud of dust in the air, caused
bv the moving of the buft'alo. "The whole herd is after us!" said
Gopher to the woman, "so we have to make haste to get to your own
husband." They were traveling under ground to the place where this
man fasted and wept, and they finally reached the hill. Gopher pushed
the woman up from the ground. The husband and wife embraced each
other, telling each ether that they were very glad to meet again and
to be together once more.
"Now I want you folks to travel fast toward home, for they are
.'-till after you (the woman). Go, and be sure not to rest on the way!"
said Gopher. So they both started off and traveled for home. About
half way there, they came to seven big cottonwood trees and stopped
to rest.
The buffalo herd w^as still running after the woman, and had
gone by the tree, not noticing the man and woman. There was one
cow and calf who w^ere both tired out, and they stopped to rest by
the seven cottonwood trees. In the morning, the wind was blowing,
and it happened that the cow and calf were resting from the wind.
"Say, mother, that tree gives off a human smell, like that of the
woman we are after!" said the calf. "Oh! don't begin to think of
catching them!" said the mother. The young calf was walking around
and came to the tree which gave off a heavy human odor of a woman,
that woman especially, which the calf constantly referred to, to his
mother. "Just come here, mother ! Smell this tree yourself and you
will be convinced !" This calf then looked up the tree and saw the
man and woman. "Say, mother, come and see the man and woman
up in the tree!" said the calf. When the mother had seen the man
and woman, she ordered the calf to go and inform the others that they
had discovered the runaway party, up in the tree.
So this calf started running with all his might, raising his tail
and leaving a dust behind. This calf reached the last herd on the
gallop and immediately informed the first calf to go and tell the
next herd ahead of them. When this calf had reached the third calf,
he said, with a loud voice : "Listen, people ! We have found the man
and woman up in the air and want everybcdy to turn and gO' back !"
So this herd turned and ran back, while the fourth calf, directed, went
on to inform the others. Thev did this until everv herd got the news.
38 Field Columbian Museum — Anthropology, Vol. V.
The steer, who stole the woman, was in the lead, running across the
lines just like a war chief. When he heard the news, he was grateful,
for he wanted to punish the party. Finally, the whole herd surrounded
the grove to make an attack. This steer selected the very best young
bulls, to make the first charge against the tree. Each was successful
in the third attempt, but at the fourth time they broke their horns.
This man had bows and arrows, and everything. The animals made
a rush at the tree and he would shoot at them. Of course, these ani-
mals would break the splinters off the tree and make it fall. When
it fell, it rested against another one, making another protection for
the man and woman. Day after day the buffalo would hook the tree
that the man and woman were on, but when they made it fall it would
rest on the next one. This happened until they were on the last tree,
and the buffalo were hot at it. Toward evening, one-half the tree
trunk was hooked off.
Gopher, anxious to know if the party had reached their home
safely, went out, running under the ground, and reached the place
surrounded by the immense herd ; he saw the fallen trees and also
noticed only one tree standing, where this man and woman were for
safety. The buffalo aimed to go for the tree in the morning, but
Gopher had reached the scene. During the night, Gopher made his
wav to the bottom of the tree, and made a hole, big enough for the
man and woman. He then climbed the tree and told the man and
woman to come down, for the buffalo were heated, and that there was
no show for them. So they came down slowly and followed after the
Gopher into the hole at the foot of the only standing tree. When
these people had gone in, this Gopher closed the hole solid, so that
the buffalo could not notice it or smell it. The Gopher, with the
woman and man, again traveled under ground to make another escape
during the night. Just about the time the morning star (the cross)
arose, the party had reached the main camp-circle.
Gopher threw up these people, man and wife, out of the ground
just as the sun was rising. The animal closed its hole, such as we
generally see early in the morning. Thus, the woman was brought
back in spite of the hard positions she had been in. The man had
also had the same experience toward the last, but now they were both
happv. A general good feeling prevailed among the people when the
couple arrived, for there had been much mystery about them.
Some time afterward, this woman gave out word that she had
brought good tidings for the people, i. e., the foundation upon which
we must live. In the tribe, there were old men and wcmen, but they
Oct., 1903. Arapaho Traditions — Dorsev and Krof.i'.kr. 39
had no knowledge of laws of nature. So one day she invited the
people to gather together, for she had a message to tell' them. The
people assembled without delay. "The first thing necessary, for all
concerned, will be the selection of old men and women," she said.
She got up to review the people carefully, taking much pains in what-
ever she would do or say to the people.
She herself selected seven old men and seven old women and gave
them intellects to understand and reason with her. "There shall be
certain duties for the old men to perform and also for the women.
Now. for the temporal benefit of all, be it known to the people that
this day I shall pledge for a lodge, which shall be called by the people,
'Buffalo Lodge'; that whatever the lodge shall consist of, it shall be a
general blessing to all, now and hereafter. May the old men and
old women so conduct the lodge, in a sacred way, and may the
prayers or oft'erings be heard by the Alan-Above, and its wonders ; may
the sacred lodge be a cleansing power to all, and may the people mul-
tiply and be supplied with all the necessaries of life. May my foot-
.steps be reverenced by the people, for I am teaching the command-
ments of the Giver; that the people may know between right and
wrong, and above all, live in plenty to old age. So let this pledge be
known to all, and the teaching of the Buffalo-Woman's lodge spread,"
said the woman.
The old men and the old women gave thanks for the young wo-
man's vow and were in accord with her. The Pledger of this lodge
shall be the White-Buffalo- Woman, and there shall be two red stands,
two white stands, a cow and a calf, steers, calves, and a bull, also there
shall be two owners of poles.
There are seven tipi poles tied all together and a red painted dig-
ging stick tied to the center bunch of poles, which makes it a center
pole. This digging stick is placed horizontally to the pole, and there
are several bunches of the poles, four in a bunch, which rest against the
digging stick, making the lodge appear like an ordinary tipi. The
tipis are used for cover on all sides. The painting takes place during
the day, and dancing by the participants at night, in rotation, according
to the degree.' The owners of poles, their caps and belts painted in
white, take the lead. They go to the south side and at the opening
of the song by the old priests and old women, dance, blow the bone
whistle and move their heads sidewise. After they have given the
dance at this spot, then they go to the north end or side, facing toward
the center and dance the same way. After this, they go back to tlie
40 Field Columbian Museum — Anthropology, Vol. V.
starting place and face toward the wall of the lodge and dance the
same way. Then, after this is done, they move to the north side and
face to the wall of the lodge and dance, and so on do the others dance,
by degrees ; the cows take this last part.
White-Woman has a bed in the west of the lodge and cows and
calves by her side. These people cannot move or even go out to water,
unless the relatives and friends provide the means to give relief from
time to time.
These things, which are given as payment to the grandfathers and
mothers, may be arrows, bags, parfleches, ponies, meat, moccasins and
other useful articles. This was not done at the first ceremony, be-
cause this woman, who returned, taught the people the routine of the
ceremony. It was an easy thing in the start, but after that, the people
had to pay for obtaining the rights of the lodge.
This ceremony lasts four days, and at times the young men are pro-
hibited from witnessing the performance during the day. That is on
account of the painting and undressing of the wom.en. At the fourth
day these women put on their full dress to dance, the same way as at
every night. After dancing, they go out from the lodge and go to the
southeast corner of the camp-circle and walk through the tipis, then
come back to the center and go to the southwest corner and walk
through the tipis, all the women blowing their whistles. Then they
return to the center again, go to the northwest corner of the camp-
circle and go through the tipis, come back to the center and then go
over to the northeast corner and pass through the tipis. This is dcflie in
order to cleanse the camp-circle, so that there will be no sickness among
the people. The fifth time, they go to the east part. Before they go,
a man goes out there as a spy for the people. He has a panther quiver,
bow and arrows, the women (buffalo) walking together toward this
man, the White-Buffalo-Woman following the herd, walking with two
canes, very slowly. White-Buffalo- Woman stops at a distance from
the rest, when they are seated on the ground, as if to rest and to make
water. This man with bow and arrows makes a fire, which makes a
smoke to rise up in the air, thus giving an odor to the whole herd.
When the herd smell the smoke they retreat back to the lodge. Of
course this man (the maker of buffalo) tells his war story when he
makes a smoking cloud to the buffalo.
A chief's or warrior's wife is selected to take tallow and be shot at
by the man. This is considered a privilege above the rest in certain
ways, because the people had to give up more goods, etc. When they
reach the lodge, this man hands the tallow and arrows to the woman,
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 41
marked beforehand, and the herd moves around the lodge and enters
into the lodge, where they seat themselves all around the center pole.
When they are going in the lodge these calves look for their mothers.
by walking around, and suddenly sit down by their sides. Then this
man goes around and looks for the buffalo (cow) he shot at, and finally
he locates it. He pulls the arrow out of the side of the cow, perhaps,
and rubs the arrow on the head of the dead cow. Then he tells his
war storv, ho\v he took the scalp from the enemy, sharpens his knife and
begins skinning the beef on the side, to see if it is fat. He cuts the
piece of tallow (the woman gives him the tallow secretly), and holds
it in the air so that the people may see it. He says to the people that
the beef is fat. The old men and old women thank him for it, so this
tallow is divided equally among them for their use in painting, etc.
On the fourth day, toward evening, when all others have danced,
White-Buffalo- Woman is raised and carried around the lodge (the
people touching her for long life and happiness), and is brought back
to the ].)lace again. Then she removes her headdress and sits down.
The others then take off their caps, and at the opening of the song,
run to the river for a drink, each carrying a dipper with which to drink.
Some who can aft'ord to do it, ride ponies ; the rest run for a drink,
just the same as do real buffalo, when going to the river for drink.
They return to the lodge and then undress themselves, hang up their
caps, with all their paraphernalia ; so with White-Buffalo- Woman. All
of the men who had wives in the ceremony filled their pipes and placed
them in front of the priests and old women.
This night these old people are to sing all night until sunrise.
Every time they sing four songs they smoke a pipe for recreation.
They smoke the pipes until they are all used up. and if they should be all
smoked before morning, the old men call_for the pipes to be filled.
W^hen the sun rises, they cease and proclaim the ceremony at an
end, in accordance with the Giver. Then the old men and women and
the dancers all disperse to their homes, getting out from the lodge at
all sides. The camping ground is then left and the whole camp-circle
move to decent ground. — D.
Told by Little Chief. Cf. No. 13. That butfalo formerly ate human beings was also
believed by the Cheyenne (Journ. Am Folk-Lore, Vol. XIII. p. 161) and Blackfeet (Grinnell,
Blackfoot Lodtre Tales, pp. 138, 272). According to a Pawnee tale the buffalo resented the action of
a certain witch-woman who ate human beings, and devised ways of killing her as a punishment for
not eating buffalo meat.
For the incident of the rescue from the trees, see also No. 83. In a Pawnee tale, a lioy con-
fined in a tree by furious buffalo is rescued by a bob-tailed dog.
The idea of the reanimation of the buffalo calf, after having been used for food, is resjionsible
for certain rites in some Pawnee ceremonies of to-day.
42 Field Columbian Museum — Anthropology, Vol. V.
13- — Origin of the Buffalo Lodge and the Sacred Bundle.
In the camp a man and wife with several children had hut one
pony to use. This pony had a big lump on one ankle and had a very
sore back. One day, the entire camp-circle broke up for a hunt. This
poor man didn't know what to do about his property, consisting of
bedding, cooking utensils and small parfleches. The people soon started
off, driving the ponies packed with poles, parfleches, bags, bedding, etc.
This poor man and wife caught their pony to carry the burden. They
made a travois of poles, which were tied to the saddle, and a netted
platform of willows across the poles behind the pony. On this platform
they ])laced their children with a scanty supply of food. The wife got
on the pony and the husband was obliged to walk. The people had
gone over the hill, when these folks started. They seemed to be satis-
fied after starting, but were so far behind that they didn't know the
course of the moving camp.
Night came on when they had reached a running creek at the foot
of a high mountain. The scenery at the head of this creek was very
beautiful, and the water in this creek was very sweet, because the snow
was still on the tops of the mountains. "Well, my wife, our pony can'it
go much farther ; we shall have to camp for the night. I think that I
can get some game to-morrow, for there are fresh tracks along the
creek. Then, while I am out, you can go into the woods for rabbits
and go along the sides of the mountains for eating-berries. If you want
to remain in here the rest of the season I shall try to get our subsistence.
You know that if people had had some mercy upon us they would have
given us assistance, but they simply left us," said the husband. So they
pitched their tipi by the creek.
In the morning the man went out early in search of game. He
saw antelope and deer, but they ran away before he could get within
range of them. He went back to his tipi and told his wife about the
game. The woman remained at home closely that morning. What
they had at home they had divided equally among themselves to satisfy
their hunger. The wife was a good woman and was willing to do what
the husband thought best. "Well, wife, I see nothing ahead for our
benefit except that we make our permanent camp here. We can't under
any circumstances make headway/ with our pony," said the husband
to his wife. "All right." said the wife. They then turned their pony
loose to graze along the bottoms of the creek. This man would climb
the hills and mountains occasionally to look for game. The wife was
Oct., 1903. Arai'aho 'rKADirioNS — Dorsky and Kroeber. 43
very industrious in providing- for her cliildrcn. She would hring in
rahhits, l)erries and hoi;- potatoes, which w^ere quite a help to the family.
One morning the man went to look for game. Just a short distance
from their tipi he saw some antelope grazing, but as soon as they saw
him they ran away. He followed their trail down the creek, but there
was another herd of antelope and deer on the side of a mountain. He
stopped and went around to get within range of them. The animals
saw him advancing and soon ran away and disappeared. But he didn't
get discouraged. He kept going on to kill something for the folks to
eat. but at last he returned home without anything. When he went
into his tipi his wife had prepared his supper, which consisted of a
rabbit and some berries. "I saw plenty of game, but I can't get close
to it. I have even followed them for a distance, but without any suc-
cess," said the husband. "Never mind. I have brought plenty of rabbits
and berries from the woods to-day. I guess we won't starve, for I
know there are plenty of them yet," said the wife.
The next morning the man started out again for the same thing,
and the wife with some of her children went in the woods for more
rabbits, etc. After the man had gone a distance, he saw antelope
again. He at once threw himself down, to keep from being seen by
the animals, but the animals being very sensitive soon ran away. After
wandering in the woods and mountains in search of game, he returned
home without anything. He went into his tipi and found his wife con-
tented, because she had brought in more rabbits that day. She gave
him a good meal, and they retired for the night. "Well, mv wife, I am
always very careful when I see the game, but somehow they will get
awav before I can get close to them. It is no trouble to locate them,
but to get within good range of them is a matter of difficultv. Never-
theless. I shall try again in the morning," said he.
In the morning he started out in a ditTerent direction, this time
confident of being successful. His wife was at home, fixing up things,
getting wood, cutting forks and poles for her own use. She went out
also, after doing; the chores at the tipi. This man was walking along
lookhig ahead of him and occasionall}- looked back of him, anxious
to spy antelope or turkeys to kill. Finally he came to a buffalo cow .
and calf, grazing on short grass. He stopped and wondered. '' This
is the first time I have come across a bufifalo cow and calf since I have
camped here. I failed to get close to the other animals, but now I am
quite sure this time of getting a supply of fresh beef. That cow and calf
are busy grazing in the grass, and they can't see me as f|uicklv as the
44 Field Columbian Museum — Anthropology, Vol. V.
others. So I shall go very slowly until I get close enough to shoot
the cow," said he.
When he was near this buffalo cow the animal looked up and
turned around to him : "Stop, and listen to me, Man ! I have watched
your movements every day, so of your wife, and have found out that
you are both good in your hearts, and mean to live up to the require-
ments of husband and wife. I took pity on both of you and your chil-
dren. You will now go back to your tipi and begin cutting arrow
sticks (dogwood) and make one hundred arrows, and let your wife
be getting forks, poles and all the wood she can get over to the tipi.
Be obedient to my order, for I have come to reveal things wdiich you
shall observe hereafter," said Buffalo Cow. This man stood amazed,
but put full confidence in the animal. He knew that something or an
animal would come to him, either in person or through a dream, so
when Buffalo Cow spoke to him in this language he obeyed.
Without further searching for game he started toward home, feel-
ing encouraged. On arriving there he found his family contented. His
wife had returned. He saw rabbits skinned and hanging on poles, and
berries lying on small hides to dry. The children were playing, and
eating berries. Their pony was getting fat and seemed to be wild.
"We were very lucky this morning, we killed quite a number of rabbits,
and got home sooner than usual," said she. After the man had eaten
his meal he told his wife to cut the forks, poles and gather the wood,
every time she should go out for a walk. He. didn't tell her that he
met a buffalo cow and calf, but kept it to himself. The family spent
the day pleasantly, and after sunset retired for a good rest.
In the morning this man took his knife and started to the woods
to cut the arrow sticks, and his good wife went to the woods in a differ-
ent direction for the poles, forks and wood for the fire, which she se-
cured every day. Her husband returned home wnth one hundred sticks.
He at once began peeling them and put them out in the sun to dry.
After he had them peeled, he cut them at the proper length. He set
himself to w^ork day after day, sometimes continuing until late in the
night straightening the sticks. After preparing them he took hawk
and eagle feathers and feathered them. Also he took all the sinew
from his wife and left very little for her. He was making the arrows
dav after day. Sometimes he would make ten arrows in a day and at
other times more than that number. His wife was still on the go to the
woods and elsew-here. killing rabbits, gathering wild berries, cutting the
forks and poles and gathering some firewood. She placed the firewood
all around the shelter tipi four or five feet away from it. Their tipi
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 45
was very rough, for it consisted of different materials. It was really a
shelter lodge. This woman gathered firewood in case there should
come a snow-storm, and by placing it around the tipi it answered for a
good wind-break. This man was very busy making the arrows for
days, until at last he had them all made, such as we have nowadays,
for buffalo. He also made a good solid bow. The wife had plenty
of berries for her children and some rabbit meat on hand, besides a big
supply of forks, poles and firewood.
"Now, dear wife. I am going to take a good nap for a rest,
and if there should be a stranger's voice outside, don't get frightened.
I want yoU' to be brave while I am sleeping. Don't call me, for help,
if you do get scared. Be sure and control yourself well, and be cour-
ageous," said he. So he tied the hundred arrows to the bow and leaned
it up against his lean-back and went to sleep for a good rest. During
all the time that he was asleep the buffalo cow was revealing something
to him. Just about the time he saw everything in his dream and under-
stood the gift from the animal, this wife heard a big noise at a distance,
and it was about daylight. The noise was approaching their lodge.
The woman heard very distinctly the footsteps of animals on the snow
near the tent. She remembered what her husband had commanded,
so she kept silent. The temptation was so strong to look out that she
went to the door quietly and opened it just a little, and right by the
door, about four feet away, was the buffalo. Had she wanted to, she
could have touched the animal. She looked beyond this standing buf-
falo and saw an immense herd in front of their tent. She then awoke
her husband quietly and told him that the buffalo were standing outside
within four feet of the door. The husband got out of his bed and took
his bow and arrows, went to the door, opened it and shot the buffalo at
the heart, and it started vomiting. The animal fell dead a short distance
from their lodge. Then he shot at the other buffalo until he had used
up the one hundred arrows. Every time he shot an arrow he killed a
buffalo. "Let the other buffalo retreat and stand far enough from
here" (about four or five miles), said he. The herd retreated and
went to grazing just far enough away for him to see. "Now, my dear
wife, look out and see our future dependence. We have been pitied
by somebody," said he. So this man went to work skinning the beef,
while his wife carried it to their shelter. He worked at this day after
day, as also did his wife, with the meat, she slicing it and placing it on
the poles to dry. Sometimes the man got sleepy from skinning and
lay down by the beef and slept for rest ; then, on awaking, he would go
to skinning again. His wife and children w^ere working at and helping
46 Field Columbian Museum — Anthropology, Vol. V.
with the meat. After the butcherino- was over, the woman finishing her
work on the meat, she went to work and got buffalo hides, scraped and
tanned them and also got poles made for the tipi, with plenty of every-
thing. Their pony was hog fat and wild, but stayed close to their camp-
ing place.
The man was entirely a different person in heart and mind, and at
the same time very industrious. He would be gone every day, looking
for something. One day the wife took the good bones of the buffalo
and pounded them and placed them in a kettle to boil for tallow. Then
she roasted the best meat (the tenderloin, perhaps) and got it very
finely beaten, mixing thoroughly the meat and the tallow, and nice
sweet pemmican was made. It was about the size of the buffalo intes-
tine. She got the lining of the intestine and put this big pemmican in it,
wrapping it verv tight with another lining, and called her husband.
"Now, my dear husband, here is the pemmican," said the wife. "Good!
That is the right thing to do, my wife, I shall take it and pack it to-
morrow," said he. The night came on, and the family retired.
After breakfast, next morning, this man packed this bundle of
pemmican on his back and started off in search of the camp. He trav-
eled day after day. until he reached the big camp-circle. When he met
a person outside of the camp ground he asked for the chief's tipi. It
was pointed out to him. So he went to it and entered with his bundle.
'T have brought this bundle of pemmican for all of you to eat," he
said, seating himself. "Well, I am glad to see you again. Thank you
very much. Wife, tell the old man to cry out for the people to come
and eat this pemmican, brought in by the old man who was left behind
with one pony, — the man was deserted entirely, because he was veiy
poor," said the chief. So the old man went out and cried with a loud
voice, saying: "Listen, all you people in the camp. Be it known unto
you that the man and wife and their several children who were left in
the wilderness, have arrived at the chief's lodge, and brought with them
a big bundle of pemmican as his present." The people were starving
for beef and responded quickly. They came in and took off any amount
they wanted and ate it with their children. As the people took cakes
of it, it retained its original size. The people were all fed and still
there was plenty of it left to feed some more.
This man then said to the people that he had to return home, but
he vvanted the whole camp to follow him. "Yonder, at the foot of those
high mountains, you will find my tipi, along the creek bottom," said
he. So he started off. The old man cried out again, saying: "The
man who was left behind says that all shall break camp and follow his
Oct., 1903. Arapaho TRADirioNS — Dorskv and Krokher. 47
trail t(^ his own lipi yoiidtr at llic foot of those hi^h mountains, where
you will find his camping- place. It is also ordered hy the ruling chief.
So all the people get ready to go there!" The camp-circle was soon
broken up and the people started off in the direction pointed out as
they packed up their ponies. There was a long string of people going
to the country of plenty, and when they had got to a big divide,
looking toward the creek at the foot of the mountains, they saw herds of
buffalo all over the bottoms and on the sides of the mountains and on
the hills. They didn't know how to get to his tipi, because the buffalo
were standing in the way. But the people continued the journey and
the herds parted, making way for their passage. So the people (camp)
got there and formed a camp-circle, all tipis facing toward the sunrise,
with this man's tipi back in the center.
The people of course went about their occupations. Some went to
the wife of this man, who had plenty of dried meat, to get some to eat.
Since she was a good woman she welcomed the visitors and supplied
them with a sufficient amount of meat. When she handed them the
meat she had a smiling face, and asked them to come again. The
buffalo, in immense herds, were seen at a short distance from the new
camp-circle. In fact the herds were all around the whole camp grazing
on short grass. Some would even climb the hills to look at the buf-
falo, but they were over all the earth, as far as their eyes could see.
After some time had elapsed, the man who had brought the whole
camp to his place went to the chiefs and head men of the tribe to tell
them the secrets. So they provided a big tent for a general gathering
to hear him tell the story of himself. He told the people that since
he had camped alone, he was living without any trouble, and because
he thought of his own race and having plenty of food, he did take a
bundle of pemmican for all to eat. But, above all, he had something
else to tell them, and that was, the precious gift of Buffalo Cow and
Calf, for an abundance of animal food, etc. ' Well, people, as it is very
necessary to do something in order that we may live in peace and
prosperity and to have long life for each and all. you must all kno\v
that my wife shall erect a Buffalo-Lodge, for the Ijenefit of
ciurselves and the people in general ; that this ceremony shall especially
benefit the women in their daily occupations ; that their seed ma}-
increase; that the Giver of this lodge may be an everlasting protection
and guidance to us all ; that the food for us hereafter be abundant and
our burdens in life be lighter. So may it be heard throughout the
country, and mav its teachings and powers be established among the
people." said the man. The people gave thanks and put their wdiole
48 Field Columbian Museum — Anthropology, Vol. V.
confidence in him. (In the camp, there were old men and women, but
they were ignorant of the natural law which had just been given to
the race through this man ; in fact the people at that time were
ignorant of things and to a certain extent wicked. They were without
tribal law and had no feeling of sympathy one toward another, and
for that reason, this man who had rescued the people from starvation
was left behind with such a heavy burden.) This man then gave the
old people wisdom and knowledge of the various natural laws. He
gave them certain degrees with the right to conduct ceremonial dances.
Although these old people had never been in any ceremonies, they were
given full degrees, because they were old in the tribe and were the
only ones to conduct the rites. Thus a Buffalo-Lodge was erected in
the center of the camp-circle, the old priests and old women conducting
the ceremony. This was for the blessing of the people, for the increase
of the race and for an abundance of food.
After this was over then he himself pledged for an Old Men's
Lodge. Before the real ceremony began, this man (Pledger) was
telling the priests how he came to obtain mercy from Buffalo Cow and
Calf in the wilderness with his large family ; that a large sacred bag
was revealed to him ; that before anything should take place this sacred
Dag (wah-sahk) had tO' be made for him. So it was made under his
direction by the priests and old women. It consisted of bear claws,
buffalo horns, rattles, buffalo tails, paint, tallow (incense) and stones.
Thus an Old Men's Ledge was put up in the center and conducted
by the old priests and old women. These priests and old women have
even since transmitted the rites to this dav.
The place where this man obtained the full mercy from this ani-
mal was very picturesque, the tops of the hills and mountains were
pointed, like the shape of the sacred bag. This man said that the
paint in the bag^ is for cleanliness, old age, etc. The bag is painted
all red, everything that it consisted of pertaining to life. It is the
v^atchful eye of the Giver. This doctrine began about the middle part
of the world's Creation. Hocheni has the bag yet, but the contents
were burned with their owner, Circle-Chief. — D.
Told by Black-Horse. Cf. No. 12. The sacred bag- referred to in the tale, is said to have
been left by Curley to Backward, who in turn gave it to her grandchild, War-Path- Woman, the
present keeper.
Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 49
14. — Origin of the Buffalo Lodge.'
A man fasted several times. He not only abstained from food
and water, but inflicted pain on himself. Then he saw a vision. He
paw women in a lodge, wearing wide belts and headdresses, carrying
small hoops. Whenever they moved the hoop they blew their whistles.
At the back of the lodge were old mert, singing, with rattles. The
women danced where they stood. After each song they changed their
place. At the end of the fourth song he saw the women turned
to a herd of buffalo and the old men to bulls. Then they disappeared,
excepting one, a white cow, who remained sitting (= lying). She had
been a woman who had worn white ornaments. The man saw this
vision several times. It was shown him by heisananin (our father).
Then a woman who had a sick relative heard of what this man had
seen, and pledged to have this ledge (dance) made. Then the dance
was made the first time. — K.
i^. — Origin of the SeineniinarAwaa^^t."
Young men were traveling for war. They were camped near a
place where a woman had. died several years before. It was evening
and they were on one side of the trail. While they were all busy about
something, one of them saw the dust of a person who was coming on
the trail. They did not know who it was : thinking it might be an
enemy, they left their food lying on the ground, and prepared their
weapons. Then they saw that it was a woman. When she was close
to them, they recognized her as the dead woman. All said it was a
mystery. They asked her who she was, and she said- "I am the one
who was buried by the trail several years ago. I have come back to tell
you something. I will not yet tell you, but will go with you wherever
you go." She accompanied them, cooking for them, and they were
victorious in every fight. They brought back with them scalps, cloth-
ing, and horses. The woman took many things from the dead. When
they returned, they painted black, dressed themselves, and marched in
line through the camp, the woman going last. They were invited from
one tent to another. The woman was recognized, and the men told of
her coming to them. She said nothing. At night she had the crier call
out that she wanted the largest tent put up, for she had something
to tell. The tent was erected and at her directions the young men and
' Told by informant E.
= Told.by informant A. He said that the same myth was told also of the origin of the (recent)
peyote-worship.
50 Field Columbian Museum — Anthropology, Vol. V.
young women dressed themselves, and drums and a feast were brought
in. The woman said : "I have come back to show you a dance. It is
called seineniinah*waa"t. Young men and young women will dance it
after a victory." She taught them the songs and showed them the
dance. She showed them the tiaxanatiit, the touching with the feet ;
the tcaatceciinatiit, untying, when a man gives something to the woman
with whom he dances; and the tceaatiit, the welcome ("scalp-dance"),
and the niina^tah^waa^t, the rejoicing dance ("war-dance"). When
she had given the people this dance, she said : "I came to show you
how to be happy while you live on earth, and to love each other. I
am going back where I came from." Then she went back. — K.
i6. — NiH'A^'gA'^ LOSES his Eyes.
Nih'a"ga° went down the river and met a man who was in the act
of throwing his eyes up in the Cottonwood tree-tops, and he was very
much interested in him. Nih'a"ga" went to this man weeping for
mercy, and saying, "I come to you that I may be taught of you how to
perform your wonderful trick."" "()h! You are smart enough! What
more do you want?" said the man. "Well, you see I like your way
and want to follow your footsteps," said Nih'a^^a'^. Finally the man
consented and showed him. This man stepped off and said, "Let my
eyes light on the branches." Then his eyes would go from him and
light in the tree-top. "Well. Nih'ri"ga", that is the way you must do,
but not excessively," said the man Then the man said, when the
eyes were up in the tree, "Let my eyes come back," and sure enough,
they returned to him.
This man went away, and Nih'a"qa" went in a different
direction. Nih'a"ga" came to a bunch of cottonwood trees
and did as the man had done. Now Nih'a°ga" was in-
structed not to do this trick unless it was necessary. Nih'a^ga" being
successful in the trick went away very proudly and came to a second
bunch of cottonwood trees and commanded his eyes to light on the
tree-top, and they did so. Then he commanded them and they returned
to their sockets. This made Nih'a"9a'^ very proud, and a third time
he attempted to exercise the power which had been given him.
While he was hunting something in the tall grass, he came to a
big grove of cottonwood trees, and stopping, commanded his eyes to
go to the top of the cottonwood trees, saying. "Let my eyes be at the
top of the trees, fastened to the branches," and it was so. His eyes
were hanging entirely separated from liim. "Well! Now let my eyes
Oct. 1903. Arapaho Traditions — Dorsey and Kroki'.kk. 51
return !" said Nilra"Qa", l)ut they did not return. "Let my eyes return !"
said he, but they were still up in the tree. "Let my eyes come down !"
said he again, but still they were up in the tree, wavino^ like small balls.
Ag-ain he cried out with a long, continuous cry, but his eyes still re-
mained in the tree. Then he called repeatedly, but without avail. So
he started off toward the river without any eyes, to get a drink. He
was feeling around as he went, and finally touched the willows and kept
agoing until he came to the bank of the river close to the timber, where
he heard animals running by him, — mice, rats and rabbits. "Say,
partner," said he to the mouse, "loan me your eyes !" So the mouse
loaned him his eyes ; but they proved too small and would not stay in
the sockets, and besides he could not see anything with them. So he
gave them back to the mouse and went from one animal to another,
borrowing their eyes, until at last he ran across the owl. "Say,
partner," said Nih'a"9a", "foan me your eyes!" The owl loaned him
his eyes, and from that time on, he has always had the yellow eyes.
But Nih'a"Qa°'s eyes still hung to the tree-top and are now seen at all
seasons of the year on the bark and branches of the cottonwood. — D.
Told by Found. Cf. No. 17. This wide-spread tale is found, in addition to the tribes
mentioned in the notes to No. 17, among the Pawnee, Arikara, and Osage.
17. NlH'A^'gA^ LOSES HIS EVES.'
Nih'a°9a° was traveling again. He came to the thick timber along
a stream, and heard something crying repeatedly, "Qa"ga°ka"tcei." Hav-
ing listened, he went towards the noise to see what it was, and peeped
secretly. Then he saw a man before an elm tree, and noticed that his
eyes were on the tree. The man said: "Qa"9a"ka"tcei," and the eyes
flew back into his head. Again he said: "(^a°ga"ka°tcei," and the
eyes were on the tree. Thus he kept doing. Nih'a^ga" wished this
power very much. He pretended to be crying, and, coming up to the
man, said to him: "I have heard that you are able to cause your eyes
to go out and come back, and I want to learn this from you." The
man said : "That is no medicine. It is only play." "Well, I want the
same play as you," said Nih'a^Qa''. At last he persuaded the man to
tell him. The man said: "Say ga^ga^ka^tcei." "Thanks," said
'Nih^a"(;a", much pleased. "But do not do it too often," said the man.
"After you come to that hill over there you may do it as often as you
wish. But until you reach it you must do it only four times. Other-
wise you will have trouble." Then he loosened Nih'a^ga^'s eyes for
him, and Nih'a"ga" went on his way. Coming to an elm tree, Nih'a^ga"
' From informant B.
52 Field Columbian Museum — Anthropology, Vol. V.
said : "Qa°9a"ka"tcei," and suddenly he was blind. He put his fingers
to his eyes and felt only the sockets. "This is fine fun," he said ; and
then, calling the word again, he got his eyes back, being suddenly able
to see. Then he was even more pleased. He did the trick four times.
Then he wished to continue playing. "Let me try it again," he said.
"I have done it four times, and the eyes will surely come back this
time." So he said : "(^a°9a°ka"tcei," and his eyes flew up into the tree.
Then he said: "(Ja^ga'^ka'^tcei" again, but his eyes did not come back.
He continued to call "(Ja'^9a°ka"tcei" all day until he was hoarse, and
was able to say "Qa'^ga'^ka^tcei" only at intervals. Meanwhile his eyes
had already begun to dry and shrivel. The man who had taught him
heard him calling, and passing by, said tO' him: "So you have lost
your eyes. Well, you will not get them back from me." And he went
on. Nih'a^ga'^ said, whenever he heard any noise: "My brother, is
that you? I think I used to know you What is your name?" At
last a mole came to him and said: "My brother, what do you wish?"
Nih'a^ga'^ said to him : "Lend me your eyes." And the mole gave
them to him. He put the tiny eyes into his sockets and could then just
barely see his own eyes on the tree. He climbed up, got his eyes and
put them in place again. But the small eyes of the mole he threw
away, saying: "I care nothing about your eyes — get them for your-
self." And he went his way. That is why the mole is blind.' — K.
i8. — Nm'A'^gA^ and the Magic Arrows.
A man was sliding down the bank, near the river, against a row of
arrows, which were standing on end, the sharp points pointing upward.
Before he would get to the arrows they would part and let him pass
through. The man who would slide through the arrows many times
without being hurt was Beaver.
While Beaver was doing the act, Nih'a'^ga" came along and
saw him sliding through the row of arrows. Nih'a'^ga" was charmed
by the trick, and went to Beaver, weeping for mercy. "Have mercy on
me, please, and give me the right to do the same way !" said Nih'a'^ga'',
weeping, and at the same time wiping the tears away. "What do you
want, Nih'a"ca"?" said Beaver. "Well, since I like your ways, I came
over, weeping, to be given mercy, in order that I might accomplish the
same feat," said Nih'a"qa". "All right. Nih'a^ga'', you shall have the
^A common incident in North American mythology. Cf. Russell, Explor. Far North, 215
(Cree); Matthews, Mem. Am. Folk Lore Soc, V, qo (Navaho); Stevenson, Ann. Kep. Bur. Ethn.,
XI, 153 (Siai; Journ. Am. Folk Lore, XIII, 168 (Cheyenne); Grinnell, Blackfoot Lodge Tales, 153;
Boas, Ind. Sag. v. d. Nord Pacif. Kiiste, 7 (Shushwap); Cushing, Zufii Folk Tales, 262. It is also
found among the Gros Ventre.
Oct., 1903. Arapaho Traditions — Dorsey and Kroebkr. 53
gifted power, but you must do this very seldom. Be sure and remember
what I direct you," said Beaver. So this man showed him how to stand
the row of arrows at the foot of the bank, then shd down against them,
when they parted at once. He then gave him the bow case and quiver
of arrows and left him.
Nih'a^ga'' packed the present and started down the river, feeling
proud ; the other man took a dififerent course, but came back again and
went down the river just far enough behind to watch Nih'a''<;a°.
.Nih'a"(;a'' came to a nice steep bank and dropped his burden (the bow
case and quiver), and took a bundle of his arrows, which he staked in
the ground in a row just as Beaver had done. He sat down and slid
against the arrows. "Let the arrows part in the center !" said Nih'a"ga°.
They parted, and so he went through all right.
Nih'a"(;a" gathered up his arrows and put them back in the quiver
and started on his way again. Beaver saw what he did and started that
way too, just keeping an even distance behind him. Nih'a'^qa" came to
a nice bank and stopped. He deposited his bow case and quiver and
taking a bundle of his arrows, he staked them in the ground, and slid
down against them. "May you (arrows) part!" said he, and they
parted as directed, thus making a way through them. "That will do,"
said Nih a°ga'', taking up his arrows again. Beaver saw what he had
done, and dodged away just far enough to watch him.
Nih'a'^ga" started again; so did Beaver. As he walked along, he
came to a pretty bank and rested a little while. Of course he had to take
his bow case and quiver and lay them down on the ground. He took
his bundle of arrows and staked them in the ground as before. "Now
I want you (arrows) to part when I slide down," said Nih'a°ga'^. The
arrows did part. "Oh! this is a good trick!" said Niha'^qa^ Beaver
saw him plainly and laughed at him from the distance.
Nih'a''ga'' started ofif, feeling very proud of his gifted power from
Beaver, who, himself, started off again, keeping on the side, at an even
distance. Nih'a'^qa'' said to himself. "Oh! I do wish that I didn't have
to limit myself in doing this, for I like to do it often." He again came
to a good steep bank, which was very smooth. "Well, this bank looks
good, I can't leave it without sliding down," said Nih'a^ga''. So he took
a bundle of arrows and staked them in the ground as before. "May
you (arrows) part," said Nih'a"ga", sliding down against them unhurt.
"This is good, and I wish that I could do it many times,'" said he, start-
ing off. Beaver saw what he did and watched him closely this time.
Nih'a'^qa" walked down to a good long steep bank and dropped his
bow case and quiver. "Now I want you arrows to part when I slide
54 Field Columbian Museum — Anthropology, Vol. V.
down,'' said Nih'a"Qa", staking the arrows on their heads, the sharp
points extending towards him. He slid down, saying, "Let the arrows
part for me !" in a scream, but he hghted against those sharp pointed
spears and stuck fast.
Beaver came along and saw him hanging on the arrows, in agony ;
he broke him loose and told him to go home. The man took his bow
case and quiver away from him again.
This method is taken by the children at the river banks. They wet
the banks, which makes them slippery, and they go to the top and slide
down to the water. The hide of beaver is used in making a bow case
and cjuiver for a chief or head man of the tribe. — D.
Told by Little Chief. Found also among the Pawnee.
ig. — Nih'a^X'a^' and the Dwarf's Arrow.'
Nih"a"ga" was traveling and came to a place where he had not
been before. He found some berries and stopped to eat them. Then he
said: 'T will start traveling again; I must go on." He came to a
creek, on the other side of which was a hill, while in the bottom were
cottonwoods. He saw a dwarf (seciitcabiihi') making an arrow out of
an immense tree. Going to him, he said : "Well, my younger brother,
what are you making?" "Wa"hei, Nih'a"9a°, who are always traveling,
where are you going?" said the dwarf. Nih'a"ga" said : "I have always
heard about your ability to shoot very large arrows ; but I do not believe
that so small a person as you can lift so large a tree. Why do you not
have an enormous stone for an arrow-point, also? Let me see you shoot.
I will stand over there and you can shoot at me." The dwarf answered :
'T do not want to do that, Nih'a"(;a", for I might kill you." Nih"a°ga"
continued to urge him and taunt him, and at last said : "You are
unable to do it, so I will go on." Then the dwarf said: "I will shoot."
Nih'a^ga'^ went a little distance ofif and asked: "Shall I stand here?"
"No, farther off," said the dwarf; "you might get hurt there."
Nih'a\a" went on, and asked again: "Shall I stand here?" But the
dwarf continued to tell him to go farther off. At last Nih'a'^ga'* said :
' I will not go any farther; I am as far as the voice reaches." He was
now on the hill, on the other side of the creek from the dwarf. Then
he saw the dwarf pick up the tree with one hand. At once he became
frightened and shouted: "Do not shoot at me; I know you are able to
do it. I was only pretending not to believe you." "Oh, I know you are
only pretending now ; I will shoot," said the dwarf. ' Do not shoot,"
' From informant B.
^Seciitcabiihi seems to be a small bird. Cf. N0S..3S and Si.
Oct., 1903. Arapaho TRADriioNs — Dorsey and Krokhkr. 55
again called Niira"i;a" ; hut the dwarf answered: "1 must shoot now.
When once I have taken up my l)ow and arrows 1 must shoot, or I lose
my power."" Then he lifted his arrow and aimed and shot. As
Nih'a'^ga" saw the huge tree coming- toward him through the air, he
began to yell and run this way and that ; but he did not know where to
go, for whichever way he turned, he saw the arrow turning and heading
in the same direction. It continued to come nearer him, point on.
Then he threw himself on the soft ground. The tree struck him on the
body and forced him deep into the hill, so that only his head projected.
The arrow stuck fast, wedging him in. The dwarf came over
to him and, having reproved him for doubting his ability, helped him
out, and cured him by touching and rubbing all the injured parts of his
body. Then Nih'a"(;a" went on his way.' — K.
20. — Nih'a'^ca^' and Coyote.
Nih'a"ca^ went down the river and met Coyote. "Well, partner,
it makes me mad when I hear that you are a cunning creature. Let us
have a contest now," said Nih'a°ca". ''Well, no! Keep still Nih'a^ga^!
I know^ that you are a tricky creature,'" said Coyote. "No! We must
have this contest to find out who is the smartest." said Nih'a'^^a". "No !
I cannot do it. You are too tricky for me,' said Coyote, walking
away.
Nih'a"(;a" went around Coyote and lay down as a buffalo cow in
front of him. Coyote went around the buffalo cow (Nih'a"ca") and
smelled of him. "(3h, don't do that," said Coyote. So Nih'a"ga" went
around Coyote and lay down as an elk in front of him. Coyote went
around and smelled of the elk from the leeward side, but it was still
Nih'a'^ga". "Oh, don't do that, Nih'a^ga*^,"' said Coyote. Niha"9a" now
went around and lay dowai in front of him as an antelope. Coyote
went around to the leeward side and smelled of it, but it was still
•^ih'a^ga'^. ' Oh, don't do that, Nih'a''ca^" said Coyote. Nih'a^ga" now
went around and lay down in front of him as a deer. Coyote went
around to the leew^ard side and smelled of him, but it was still Nih'a^ca'^.
"Oh, don't do that, Nih'a^ga*^," said Coyote.
"Well, I am going to see if I can trap my partner, Nih'a"ga°,"' said
Coyote. So Coyote went around Nih'a'^ga^ and became a woman sit-
ting on the ground with a robe on. "Where are you going, woman,
what is the matter w'ith you," said Nih'a^qa". "My mother scolded me
and I didn't like it, so I wandered off," said the woman. "She told me
to go to my brother, Nih'a'^ca"." "Oh, you are mistaken, I am your
^ The Gros Ventre have a similar storv.
56 Field Columbian Museum — ^Anthropology, Vol. V.
brother-in-law ; you are not related to me," said Nih'a^qa". ''My mother
told me plainly that I must come to you, as a sister," said the woman.
Nih'ri"(;a" then grabbed her and laid her on the ground. He was about
to have intercourse with her when she turned into a coyote and jumped
away from him and ran through the brush. "I was just fooling you,"
said Nih'a"ca". "Yes, but I fooled you all right," said Coyote, howling
at him. — D.
Told by Adopted. The Pawnee have a similar tale. Cf. Nos. 21 and 22.
2 1. — Nir'a^'^a^ and Coyote.'
Nih'a'^ga" wished to deceive the coyote. He pretended to be an
elk lying by the side of the path. The coyote, however, knew that it
was Nih'a°Qa" and passed him by. Then Nih'a'^ga" went on his way.
A person wearing a painted robe came towards him. Nih'a^'cja'', think-
ing it was a man, said: "My friend, what is your direction?" Then to
his surprise he saw that the person was a young woman. At once he
began to make love to her. "Do you not know that you are my brother?"
she said. Sed postremo victa est. Dum Nih'a^ga'' cum ea coire conatur,
coyote repente in eius anum penem inseruit. Deinde, cum coiisset,
fugiens dixit coyote: "Mecum coire te posse putabas, Nih'a"ga", sed
ego te praeverti." — K.
22. — Nih'a^'ca'^ and Coyote.^
Niha^ga" was traveling again. He saw a beautiful woman en-
gaged in sewing. He could not restrain himself from desiring her.
He went to seize her. So he came close. Suddenly she sprang up as
the coyote. — K.
23. — Nih'a^ca^' and the Deer Women. ^
Nih'a"(;a" went down the river. As he was going down, two wo-
men who were bathing saw him. At once they came out of the river
and rolled themselves in mud. Then they stood one on each side.
Nih'a"Qa" reached one of them. "Stipiti similis est ; sed hie stipes rimam
habere videtur, et anum quoque video. Stipitem esse oportet. Cum eo,
opinor, coibo. Scrutabor. Sane faciam ; ■* nam stipes est." Cum autem
penem in eum direxit, illinc statim cerva exsiluit. Oh ! old man
' From informants J.
' From a text from informant C.
^ From a text bv informant A.
* Hiikakanan.
Oct., 1903. Arapaiio Tradiitons — Dorsey an'd Kroeber. 57
:Nia'a"(;a" still stood there ! ' What a fool I am to get into everything !
Well, some other time it will he good." ' — K.
24. — Nih'a^'ca'^'s Feast of Beaver stolen r.v Coyote.
Nih'ii"Qa" went djown the river and came to several lakes in
which there were plenty of beavers. "Well ! You folks are starving
yourselves here; there are several lakes just over the hill, where there
are plenty of nice clean young cottonwood trees and yellow willows
on the banks ; the water is very deep and green. You ought to go
over there and live upon the fine trees and drink that good water. I
will show you the way and will take you over," said Nih'a^ga". "All
right ! He is advising us for our benefit," said the beavers.
Nah'a^^a" cut a big stick for a club, and the beavers got out of
their dens and started off over the land. Nih^a"ga'^ followed them.
When they had gone a distance, Nih'a^ga'^ said to the little beaver, who
was behind, "This is what I am going to kill you with'," showing the
club stick. The little beaver ran up to his father and mother and
told them what Nih^a^ga'' had said. The beavers stopped. "Nih'a'^^a".
this little beaver says that you have showed him the stick that you were
going to kill him with! How is that?" said the father of the little
beaver. "Well, no, I didn't say any such thing. I told him that when
you get over the other side of the hill you will have this kind of food,
perhaps it will be better and tenderer. I was showing him the kind
of wood that grows there," said Nih'a"ga". When the beavers had
gone a little farther from their dam Nih"a"ga" struck one dead. The
others turned and began running back to the dam, Nili'S-'^ga"^ running
after them and knocking them down, until there were only two left,
a male and a female. "You go back to your den, so that your seed
may increase in number and in kind," said Ni'.i'a"(;a".
Nih'a"ga" then gathered up all the dead beavers, made a pit in
which he placed them, covered them up with dirt and built a fire to
roast them. "That is tlie way I get my food," said Ni'.i'a"Qa". Now
there were two cottonwood trees standing near by, and the wind was
blowing hard so that the branches were waving. There were two
limbs at the top of the tree rubbing together and making a squeaking
noise. "Oh ! Stop fighting," said Ni'i'a^a". When he saw he could
not prevail upon them, he climbed the tree to part them, and taking
hold of each limb be became fast between them. While Nib'S-'^Qa"^ was
fastened between the limbs up in the tree. Coyote came running up
' Cf. the supposed actual occurrence told in "The Arapaho," Bull. Am. Mus. Nat. Hist.,
XVIII, p. 20.
58 Field Columbian Museum — Anthropology, Vol. V.
and dug out the roasted meat. "Say, partner, don't eat them all !" said
,Nih'a"(;a°. But Coyote ate them all and ran away. Nih'a^qa'^, after he
had freed himself, trailed Coyote and found him asleep in the grass,
pretty well glutted with beaver meat. Nih'a"qa*^ went to the windward
side of Coyote and built a fire so close to him that it burned the hair
off his legs and wakened him. "You will have yellow fur around
your legs hereafter," said Nih'a"ga° to Coyote, running off. -
This is the reason there is a yellow color on the coyote's legs.
The limbs represented two persons fighting— one came along to part
them. — D.
Told by Found. The Osage have a similar tale.
25. — ^Nir'a^qan and THE Beavers.'
Nih'a"(;a'', going down stream, came to a beaver dam. All about it
lay willows and other trees with their bark eaten off. There were
many beavers, but the stream had almost gone dry. Then Nili'a'^Qa"
called out : "All you beavers come out. Listen to what I have to say
to >ou. I am a good man. I have come to you to tell you what is best
for vou." Then all the beavers came out, both old and young, and
sat all the way across the dam. "What is it, Nih'a"ca°?" they asked
him. ''Listen," he said. "Over 'the hill I can see the tops of cotton-
wood trees ; at the foot of the trees is a large stream which never runs
dry even in the hot weather ; willows and other trees stand there — they
are juicy and good to eat. Leave your dam and come with me; you
can follow me over the prairie to that place." The chief beaver said
to the others: "It is true that where our dam now is we live with
difficulty ; we have to go far to get bark to eat, and our children are
almost starving. We had best do as he tells us." Then they started
up hill over the prairie. Niha'^ga" went behind the beavers, carrying
a stick. A little beaver had fallen behind. "Here is your punishment,
little one," he said to it, motioning to strike it with the stick. "Nih a'^ga"
says to me: 'Here is your punishment,' " said the little beaver. "Oh.
no. I mean, 'Here is your food,' " said Nih'a"Qa". Then the mother
of the young beaver said : "He means that there are many trees over
the hill." Niha"Qa" continued to motion with his club towards the
little beaver. Finally he went to the center of the herd and quickly
struck all the beavers that he could. Those that ran most rapidly-
escaped, but most of them he killed. "How lucky I am to get all this
' From informants J .
Oct., 1903. Arapaho Traditions— Dorsey and Kroebkr. 59
meat; it has been very easy," said Nih'a^qa", and carried the meat
home. — K.
26. — Nih'a^'ca^' and the Dancing Ducks.'
Nih"a"ga° was going down stream. On the sand he met some ducks.
"Where are you going, Niha^ga"?" they said to him. "Oh, I am just
going an}where,'' he told them. "Make a dance for us." diey said to
him. "Well then, come on." he said, and took a drum. "I will stand in
the middle ; you dance around me ; but be careful that you do not open
your eyes, for whoever opens his eyes will die. Only after I tell you
to, may you open your eyes." Then he made them dance. Every
little while he sang a new song. He beat the drum continually. The
ducks were dancing about, forgetting all about him. Nih'a'^qa'^ took a
large stick and knocked down the first of the dancers. Then he struck
the next one, and -n this way he knocked them down as they passed.
But the one who was dancing at the end opened his eye just a little at
the outside. Nih'a^a" had killed many of them. Then this last dancer
saw him knocking them down — at once he flew up, crying: "Nih'a^qa"
has deceived you ; he is destroying you !'" Then all that were still left
alive flew off. But the rest Nih'a'^ga"^ had. He gathered his victims
and cut them open ; he sliced the meat and hung it on poles to dry. Two
of the ducks he cooked for himself. - After he was through eating, he
made a bed for himself and immediately fell asleep. He did not wake
up until the day was far gone. As soon as he awoke he thought:
"Now, I will enjoy cooking some more for myself." But alas ! he was
not to eat them, for. as he looked towards the place where he had hung
up his meat, he did not see even one piece. Then he was very angry
at having been robbed. He said : "Hei, whoever is the first person to
meet me, is the thief. Let him become blind who stole my meat from
me !" Then indeed he met a large bear. ''Well, now, I will do you
an injury in your turn," Nih'a'^ga'^ thought, for the bear was blind.
"Well, where are you going?" Niha'^ga'^ asked him. "Oh, I have no
place to go to. Pity me and help me," the bear said to him. "How did
you become blind?" asked Nih a°ga°. "I put my head into a round hole
because I was hungry. Then suddenly a skunk came out against me
and squirted into my eyes. My eyes at once began to pain me and I lay
down and rolled about, rubbing my face on the ground; whenever I
opened my eyes they burned violently."' Nih'a'^ca" said to him : "Well,
come with me ; Twill take you to the right place. There is going to be
' From a text obtained from informant C.
= Cf. No. 103.
6o Field Columbian Museum — Anthropology, Vol. V.
a severe storm. It is now coming from the north and there will be
much snow. Go in here where all this brush and grass is piled up, and
I will cover you up ; else you might freeze to death." Then the bear
foolishly went in. After Nih'a"(;a" had covered him up completely, he
said : ' Do not move about in there, but go to sleep ; you will not be
cold.'' Then he set fire to the grass and brush that he had piled on top
of the bear, and before long there was a raging fire. Ni i'a"(;a° had
already called together the wolves, saying to them: 'Tf the hear tries
to escape, attack him at once ; we will then divide the meat. I want
to do him an injury because he injured me, eating up all my meat."
But it was these wolves that had eaten up Nih'a"ga"'s meat without his
knowledge. The fire soon reached the bear and he was burned to death.
As soon as the fire burned down, the wolves jumped in, tore the bear
to pieces, devoured him, and fled without giving their friend Ni'.i'a"(;a°
his share. They ran off and hid, saying to him: "What a fool you
are, ;Nih'a"(;a" : now we have twice stolen your meat from you."
Nih'a"ga" said to himself: "They have got the better of me again,
fool that I am!"'' — K. •
27. NlH'A^'gA^ AND THE DaNCING DuCKS.
Nih'a"ga'' went down to the river and met Coyote. Said he, "Say,
partner, call all the birds and animals ; I want to give them a dance near
this precipice." So Coyote started off a short distance and howled
toward four different directions. They all came to him. Then said he,
"1 want you to stand in a line along this precipice. When I sing, you
people are to dance, closing your eyes. At the fourth time I sing I
want all to close their eyes and to leap forward," said Nih'a"9a".
' Another version runs thus: Nih'angan having killed the ducks and geese he had made dance
about him, niuri et ano suo praecepit ut aves custodirent dum ipse dormiret. Cum autem coyotes
appropinquassent avesque essent, anus eunx e somno non expergefecit, mus ultro eius capillos
abrosit. Nih'anca^, postquam e somno se excitavit, aves ereptas, capillos abscisos invenit. Primum
lacrimavit; deinde iratus quod anus se immotum tenuerat, facem ex igni detractam admovit. Fax
autetn ita ussit ut ulularet et anum ad ventum porrig'eret si modo refrigeratur.
Aliam eius modi fabulam, apud Cheyennes quoque auditam, tradunt. Nih'a°cai in itinere
radicibus donatus est quae intlationem fariant. Quotienscrepuerat, ex huino etferebatur. Hoc saltu
paulisper magnopere delectatus, in altitudinem autem usque maiorem elatus, tandem casu laesus est.
Turn denique se domum celeriter recepit uxorique suae imperavit ut per .vim retineret. Cum
denuo crepuit, una cum uxore et tabernaculo tola ex humo elatus est. Postremo duobus palis in
terra positis se adfixit; sed cum ita crepuit, paene interfectus est.
= The killing of birds by making them dance with closed eyes occurs in the myths of very
many tribes, except on the Pacific Coast, where the incident is rarely found. Generally the trickster
loses the meat soon after, usually through having gone to sleep. In many cases he then burns the
part of the body he had told to watch. Cf. Rand, Legends of the Micmacs, 263; Leiand, Algonquin
Legends of New England, 186; Turner, .'^nn. Rep. Bur. Ethn., XI, 327 (Nenenot); Schoolcratt,
Hiawatha, 30, 34; Hoffman, Ann. Rep. Bur. Ethn., XIV, 162, 203; Riggs, Contr. N. A. Ethn., IX, no
(Dakota); J. O. Dorsey, Contr. N. A. Ethn., VI, 67, 57g; Journ. Am. Folk Lore, XIII, 165, 166
(Cheyennei; Russell, Journ. ."Xm. Folk Lore, XI, 264 (Jicarilla Apache); Russell, Explor. Far North,
212 (Cree). The Gros Ventre have the myth. See also Grinnell, Blackfoot Lodge Tales, 158, 171.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber.
61
One of the birds, which was a duck, only sHghtly closed his eyes,
when dancing. The song went this way: "All those who open their
eyes shall die.'' When the birds and animals leaped below, the duck
said, flying up in the air, "Nih'a'^a'^ killed you all." "This is the way
I get my subsistence," said Nih'a"(;a", and went down and prepared
the birds and animals for roasting. After he got them ready, he built
a fire and set the birds and animals to roasting. In the mean time he
had taken a nap, and Coyote took advantage of him and ate up the food.
When Nih'a^qa" awoke, he saw Coyote lying on the ground, facing him.
Coyote got up and went away lame, and Nih'a"ca'' went to look for
his food, but it was gone. He raked the ashes and found the bones of
birds and animals.
This is the reason the Indians live on game, and coyotes make their
living- bv stealing or scheming. It also refers to people who go about
lame, pretending to be unable to do anything but living on somebody
else. — D.
Told by Cut-Nose. See note 2, page 60. In the Pawnee version turkeys are substituted tor
ducks; while in the Osage version Grasshopper has turkeys dancing, hi a Cherokee tale (Mooney,
Bureau of Eth. Ann. 19, p. 269) Rabbit persuades turkeys to dance for Wild-Cat.'
28. — Nir'a^^ca^ and the Elks.'
Nih'a"ga° was traveling. He saw very many elk. Sitting down,
he pondered what to do ; he did not know how to kill them. Then he
said : "I will run a race with them." He set up a stick near a precipice,
and went to where the herd of elk was standing. "Hello!" he said;
"What do you think we ought to do to-day?" "We don't know," said
the elk. "I heard much about what you can do," said Nih'a"ga°. "I
was told that you were very good runners. I came far to see you and
to run you a race." "No, we cannot run well," said the elk. "Oh, ]
will run you a race, anyway. Let us run straight to that stick; the
ground is fine." The elk were somewhat doubtful. "We heard that
you were a fine runner, Nih'a"Qa"," they said. Then one of them said :
"Well, let us all run against him, anyhow. There will be no discredit
if we are beaten, for he is a good runner.'" "I heard it said of you that
you were very swift," said Nih'a"(;a", praising them in order to induce
them to run. Then they all stood in a line, ready. Nili'a"(;a° gave
the signal, and all ran as hard as they could. There was so much
dust from their running that none saw where they were going. But
■Nih'a"ca" watched. When he came to the stick that he had set up.
' Informant B.
62 FiEi^D Columbian Museum — Anthropology, Vol. V.
he swerved aside and stopped ; but the elk all went over the cliff and
fell on the rocks below and were killed. Nih'a"9a'^ laughed: "Npw
I have enough meat. I thought I could get them easily." He climbed
down, took a stick, and killed all the elk that were still alive. Then he
dragged them away and for a long time he was busy cutting the meat.
"Nih'a^ga"^ was just cutting out a paunch when the coyote came.
He gave him the paunch, and said : "Go down to the stream and
bring up some water. I will give }ou some of my meat when I have
finished cutting." The coyote went down to the stream, sat there, and
immediately ate up the paunch. When he came back empty-handed,
Nih'a"Qa" asked: "Where is your water?" "A fish carried the paunch
away from me," said the coyote. "Well, I have many of them here,"
said Nih'a^qa". The coyote went down to the stream again, in order to
wash the paunch out and bring it back full of water ; but instead he
ate it again. Then it happened again. Then Nih'a"ga" noticed that the
coyote's stomach was stretching. He said to him : "The fish must be
very strong." "Yes ; they are almost as large as you," said the coyote.
Nih'a"ga" gave him another paunch, and when the coyote went off to the
stream, followed him and watched. He saw the coyote sit down and eat
the paunch. Then he went back and took a stick. The coyote came
and said: "The fish took it away from me again." "Ha! the fish
took it away from you again !" said Nih'a"ga°, and struck him on the
head. Then he dragged him off some distance and left him lying, say-
ing: "Lie here." At last he finished cutting his meat and hanging it
up. Then he was very tired and hungry. He made a fire, cooked, and
ate as much as he could. Then he became sleepy and lay down. The
coyote was only stunned, and came to life. He howled, and thus gath-
ered the coyotes and wolves. They all went to where Nih'a"ga° was
sleeping. Nih'a°ca°, hearing a noise, said : "Go away ; I am not asleep.
This meat is mine. No one else shall have any." Soon aniother wolf
approached. Again Nih'a^ga'^ called out. Again a wolf came and
'Nih'a"ga" heard him. At last he went to sleep soundly. Then a quick
coyote went up, touched him all over with its nose, and found that he
was sound asleep. Then they all came and devoured his meat. The
mice and rats came and ate his hair and his robe. When Nih'a"ca°
woke up he saw what had happened. He said to himself: "What is
the matter with you? You are in bad luck. You had much, meat. Now
it is all gone." ^ — K.
' Cf. Grirrnell, Blackfoot Lodge Tales, is8.
Oct. 1903. Arai'aho Traditions— Dorsey and Kroeher. 63
sq.^Nih'a'^'ca^ Penem trans Flumen Mll-llT.
Nili'a"ca'' went down to the edge of the river and came to a shal-
low place. He looked in the water and saw the shadow of the sky,
which he thought was from the bottom of the river. Looking across
ihe river he saw a beautiful woman lying on the sand-bar, naked, and
• with a very fat body. Desirous of crossing to the other side, he began
searching up and down the river for a narrow place, but found none.
While he was walking back and forth a little mouse ran by.
;Nih'a"ga° said to him, "Sodalis, transferesne hoc membrum virile trans
flumen ad illam mulierem." The little mouse did not mind him, but
kept running back and forth along the river bank. "Say, partner, take
this across the river, will you?" said Nih'a"(;a°. The little mouse said,
•'Why do I have to do that?" "Volo cum ea dormiente coire," said
Nih'a"ca". "You will be the only creature if you will just do this favor.
I know that your footsteps are silent." "It is too much for me !" said
the mouse. "Oh, no, partner ! You are big enough to swim across,"
said Nih^a'^ga*'. So the little mouse started across the river and carried
it across. "Nunc, sodalis, id infra locum nigrum insere !" The little
mouse did as he was told. "Nih'a'^Qa" intrare non potuit." Then the
trial was repeated and again ended in failure. Again the trial was
repeated, quod conatum hunc eventum habuit ut membrum in ostream
intravit. Hac clausa, membrum excisum est et Nih'a^qa" sanguine
dando mortuus est.
When you touch the water shells, they close. The shell looked
like a woman. Nih'a"Qa^'s act refers to the shameful way women are
treated both in the past and at the present time. If a young man
attempting to overcome a young woman is refused, and comes upon
her by night and is discovered, he is punished severely if the woman
be virtuous. It has been the custom that women discovering such an
offender should take him and strip him, bind him and paint the mem-
brum virile with filth of any sort. — D.
Told by Found. Cf. No. 30.
30. — Nih'a^'ca^' Penem trans Flumen mittit.^
Nib/a"ca". cum ad vicum venisset, virginem pulchram vidit et statim
amore inflammatus quo modo ad eam adfectet viam incertus erat.
Siquod animal viderat, dicebat "Adi, vetule ;" omnes autem abnuebant.
"Heu, quid agam nescio." clamavit Nih'a"ca°. Cum postremo mus
' From a text by informant A.
64 Field Columbian Museum — Anthropology, Vol. V.
(rat) appropinquavit, dixit: "Adi, vetule ; penem meum flumen trans-
ieres." ''Minime; gravior est." "Non gravis est; eum transferre
conare, vetule." Mtis autcm, dum flumen transire conatur, in medio
gurgite onere submersus est. "Hunc penem, avis parvula' senex, ad
virginem pulchram sodes adfer. Ubi rima est, insere ; tibi praemium
dabo." "Sed fortasse mentiris," respondit avis parva. "Non mentior,
avis parvula." Cum penem ferre ilia coepisset, Nih'a"ga" insuper
monuit : "Cura ; cursum rectum ad rimam tene, parvula." "Fiat," dixit
ilia nunc penem ferens. "Oiyii, inseretur ! Ouuh, inseram ! Fcrtasse
nunc proxime rimam perventum est." "Mane, nondum dormiunt,"
clamavit avis parva; postea addidit: "Age nunc, insta." "Oiyii. hoc
melli est" inquit Nih'a"ca'^, dum penem palpat, "haec est voluptas quam
diu, vetule, cupiebas." " Virgo clamat : "Perii, nescio quid me tangit !
Lumen adfer actutum! Fortasse anguis est!" Turn omnes admir-
antes anguem magnum humi viderunt. "Hunc vide, quantus
quamque longus sit," dicebant, dum eius terminum quaerunt.
"Heus, bipennem actutum adfer ! bipennem adfer, curre !" Sed
necopinato ubi caput esse opportebat Nih'a^gam sedentem in-
venerunt. "Assurge," dicunt. "Non assurgo." "Assurge actutum."
"Mens non est ; meus, mihi credite, non est," respondit Nih'a"ca'^ nunc
somno gravis. Postremo assurgit ; ecce, eius penis erat. "Bipennem
actutum adfer!'' Cum Nih'a"ca'^ efifugere conaretur, eius penis ab
omnibus retentus abscisus est. Sanguis exsiluit, Niha^ga*^ mortuus
est. — K.
31. — Nih'a^ca'^ fecit ut Membrum Virile demigret.
Nih'a"ca" got to a camp-circle and was heart struck by a chief's
daughter, who was very beautiful. The belle wore an elk tooth dress
and didn't do any woman's work except quilled work, etc. She was
free from dirty work. Nih'a^ga'^ started off and reached a hill,
staying on the top of the hill that day until the sun set. Is
nocte ad tabernaculum (tipi) se convertit et membro suo dixit:
"Age, volo te ad puellam pulchram quae in principis tabernaculo est
ire et in foramen quod inter eius crura est intrare. Cum ad hoc
foramen perveneris, transmitte ad me imputsum. Tum ego me pro-
pellam, id quod mihi satisfaciet."
Itaque membrum virile profectum ad tabernaculum lente serpsit
' Ceciitcenihiin = ''small bird."
-In another version, Nih'angae penis a mure trans Hiimen ductus est. Cum autem [jenis
ad virginem allatus esset, Nih'angan se diutius continere non potuit. Itaque mus in vagrinani una cura
pene ita corapressus est ut cauda tantum appareret. The Gros Ventre have a version that somewhat
resembles this.
Oct., iqo^v Arapaho Traditions — Dorsey and Kroebkr. 65
et ad OS foraminis pervenit. Nih'a^ga" sensit contactum et membrum
suum propulsit quod fecit ut puella exclamamans e lecto saltu sur-
geret. Sanguis e vagina fluit. Pater et mater igni accenso membri caput
immensum et membrum ipsum viderunt. Id cultro frustatim decide-
runt, dum eius ad finem venerunt. Membrum ita resectum est ut nihil
ex illo tempore noxae fecerit et homines nieml)nnn virile valde breve
habeant. — D.
Told by Cut-Nose. The idea here expressed of the y^reat length of the nieinhrum is found
among the I'awnee. Among the Pawnee tales of this character is one styled "The Talking Mem-
brum."
32. NlH'X'^gA^ PURSUED BY THE R<^I,L1NG StONE.
Nih'a"ca" went down the river and met Jacl^-Rabbit sitting in the
tall grass. "Well, partner, I have searched for you a long time,
having heard that you can keep awake for a long time. I want to chal-
lenge you to-night." So they were together, sitting and watching each
other closely. Nih'a°(;a° was getting tired toward morning and went
to sleep, Jack-Rabbit having gone to sleep soon after they began their
contest. Just then, Jack-Rabbit awoke, and seeing Nih'a"ca° fast
asleep, he leaped upon him from behind and covered him.
Nih'a"ga° then awoke and saw Jack-Rabbit running from him.
"Oh, you sleepy creature, you cannot begin to surpass me, for you
know very well that I can beat you," said Nih"a"ca". He got up and
started off again.
While he was walking, his bowels began tO' trouble him, so he sat
down and defecated. When he got up, he looked behmd him and
saw little ones (young rabbits) running to all directions from him.
''Oh! You dead (ghost) children, you had better run from me," he
said. He went off feeling quite empty, occasionally looking around.
Again he sat down and defecated. "I am feeling better now,
I can go on the journey faster," said he, getting up from the ground.
Looking behind him, he saw the little jack-rabbits again (thicker than
the first time), running away from him. "You ugly creatures, you had
better run," said he. "Well. I must be going! No use to fool on the
way," said he. So he started again. After going to a distance his
bowels felt like moving again ; so he sat down to defecate. He was
sitting for a long time this time. He got up, looked around and saw
more little ones, lively, running faster from him. "Oh ! You dirty
creatures, you had better run," said he. So he started off again, but
his bowels troubled him again so soon that he had to sit- down again.
"Now I am going to catch these dead children this time," said he.
66 Field ColuiMbian Museum— Anthropology, Vol. V.
While he was sitting, he took stones around him and placed them
on the edge of his robe t,o keep the little ones from getting out.
When be looked around the little ones would try to get out. He saw
them moving under his robe. He held his robe very tight at the top to
prevent them from jumping out. After he had done this he got up
slowly, holding his robe, and carefully keeping the little ones inside.
"Now I have you dead children," he said, beating all around the cen-
ter of the robe to kill the little ones. Wherever he saw a place mov-
ing, he would rub it and strike it. After all motioii had ceased under
the robe, he toiok it by the center and lifted it. There were no little
ones (jack-rabbits), but the whole surface was well rubbed with
ex'crement. "Oh ! I am fooled by them, making my robe ugly and
dirty," said he, discontentedly, and starting off again.
On his way he came to a stone on the ground. "Well, partner,
T am glad to see you. You may have this robe," he said, throwing it
to the stlcne. "I know that you are in need of a blanket to protect
yourself from the cold weather. You are here in a pitiful condition,
bare, and no one to help you. Take and keep that robe, will you?"
said he to the stone. He started off, and there came a wind from the
stone. "Well! Something smells good! I must go back and see
what it is," he said. So he returned to the stone and found that it had
on a quilled buffalo robe, well perfumed with sweet grass and sweet
leaves. "Say, partner, I did not give you my robe, I just loaned it
to you," be said, taking it from the stone. But on starting off, the
robe began to stick to him, and it became obnoxious ; so he returned it,
besmeared, to the stone, saying, "Take this robe back, partner; you
need it more than I d)0." Thus he treated the stone for the third time.
Walking away from the stone it was perfectly calm, but after
going quite a good way there came a strong wind from the stone.
"Well ! Something smells very delicious !" said Nih a''(;a'^, looking
around in the direction from which the wind came. He saw the stone
plainly with that beautiful robe, and it smelled so sweet to him. He
turned around and went back and took the buffalo robe away from the
stone, saying, "This robe does not belong to you ; it is mine. When
I saw you without comfort I took pity on you and loaned it to you."
So, without courtesy to the stone, and attentive to the beautiful rc:be,
be went off with it, feeling happy and great in power.
While he proceeded he heard a loud noise behind him, and looking
back, saw the stone rolling after him. Being frightened he ran to seek
protection. He ran up steep hills and through thick timber, which
proved no obstacle to the stone. While he felt safe, he looked back.
Oct., 1903. Arapaho Traditions — Dorsey and Kroebf.r. 67
but the stone continued rolling, making- a dust in the path. He ran
up a verv high hill, almost inaccessible, but the stone rolled over the
rocks, crushing them, and with its whizzing terrified Nih'a^^a" till he
cried. "Would that I might come to a ditch in which I might con-
ceal myself, that the stone might roll over me," said he. But the s,tone
came rolling closer and closer. Again he said. "I wish there was a
ditch ahead of me!" And sure enough! he soon came to a ravine large
enough to admit him lengthwise. Placing himself in it, he remained
quiet. Then the stone slackened its speed and slowly rolled into this
small ravine and rested on top of him. Said he, "My friend, my
partner, I did not know that you would do this. You are hurting me.
Oh ! You are just fooling me ! I know you will get off by and by.
You are not doing this for sure, for I love you, partner, and thought
much of you," but the stone became heavier all the time, and was
about to squeeze the breath out of him. To every bird and animal that
came along Nih a^'ca^ appealed to remove the stone from his back, but
without avail, until finally there came a Hawk, small in size but swift
in flight, flying about above him, which he addressed: "Oh, partner!
I have heard about your greatness, and I myself know that you are
the only one who can accomplish anything ; so will you kindly remove
this stone from me." So the Hawk flew up in the air screaming, in
order to rush at the stone. It came down with such force as to break
off a small piece of the stone, whereupon Nih a°<;a^ said, "Thank you,
partner ! Try it again ! You will soon break the stone in pieces !"
So the Hawk flew into the air again, higher than before, and made
another rush at the stone, breaking off a larger piece than before,
whereupon Nib'a"ca° was much pleased, and said, "I have thought of
you many times, and wished to see you very much, but somehow I have
failed to meet you. You will be the one, supreme over all living
creatures, if you succeed in breaking in pieces this stone." The Hawk
then flew still higher than before, and, thinking to break the stone in
pieces, rushed at it with such force that he himself was dashed to
pieces. Nih'a"Qa" became discouraged at this, and not knowing whence
help might ccme, watched for others to come to his assistance.
While he was thus breathing heavily there came a Bull-Bat, care-
lessly flying above him, singing and occasionally making sharp blows,
to which he was attracted, and which he addressed: "Say, partner,
will you do me a favor? I am about exhausted from the stone that
is on top of me. They have tried to break it to pieces, piecemeal, but
have failed. You are a good bird. I have heard about your wonderful
power. I am sure you would not hesitate in the slightest," said Nih'a"ga"
68 Field Columbian Museum — Anthropology, Vol. V.
to the Bull-Bat. The Bull-Bat then flew up in the air, made a rush at the
stone and broke a piece off from it. "That's right ! Go for it, partner !
You will soon become the hero if you break frcm it a bigg-er chunk."
Again the Bull-Bat flew away and circling about him in the air, made
another rush at the stone, this time breaking off a larger piece.
Nih'a"ga", thankful for this, began to feel encouraged. "That's right,
partner ! Go for him ! He is small and weak," said Nih'a^ga'^ to the
Bull-Bat. So the Bull-Bat flew up again and made another rush at the
stone, breaking off a great chunk. This time Nih'a'^ga'" began to move
his eyes and head and to look better. Said he, "Now, partner, please
get this stone off from my back. I cannot endure it much longer,
ft is hurting me more and more. I know you will do it the next effort
you make." So the Bull-Bat flew away, and after circling about in
the air, made a furious attaclc upon the stone, so that it broke into
pieces.
Ni'n'a"ga"then got up, and, drawing a deep sigh', addressed the
Bull-Bat : "Thank you ! I was well aware that you could perform
this wonderful deed, if you would only come to me. Now do not be
bashful. I would like to kiss you for helping me. Just step over here
anyhow and let me hug and kiss you." So the Bull-Bat approached
Niha'^ga", but instead of Ni'i'a"ca"'s expressing his affection toward
the Bull-Bat, he seized its head and with both hands spread its mouth
wide open, remarking, "You are to remain this way always, find fault
as much as you will ! You should not have broken the stone in pieces,
it was a remedv for me, — good for bone aches."
Some Indians will not eat rabbit, especially the women and war-
riors, it being the impression among women that should they eat this
animal they would be heavily burdened with children. In the first pro-
cess in tanning, the deposit of Nih'a"ca'' above referred to is used ; it is
also used in the painting of the buffalo robe.^D.
Told by Cut-Nose. Cf. Nos. 33 and 34 ; also No. 124, for pursuit by skull, and note i, No. 35.
In a Pawnee tale Coyote is pursued by a stone after having given it a knife instead of a robe.
33- — Nih'a^Yja^' pursued by the Rolling Stone.'
"Let us gamble who sleeps first (can keep awake longest)," said
Nih'a"ca° to the rabbit. "Very well," said the rabbit. The rabbit soon
began to sleep, but kept his eyes open. Nih'a"qa" became sleepy, dozed
ofif, woke again. Thus he continued. Finally he really went to sleep.
Tum lepus e somno expergefactus pone N-h'a"Qa" subiit, pcnemque in
' From informants J.
Oct., 1903. Arapaiio Traditions — Dorsey and Kroeber. 69
eius anum inseruit. Postea Nih'a"(;a" nunc vigilans ano dixit: "Te
niovcri. si quis appropinc|uaret, meque cxcitare iussi." Anum ut poena
afficeret. ci facem ex igni detractam admovit. Sed fax ita ussit itaque
moniordit ut anum ad ventuni porrigeret si modo refrigcrari posset.
Cum sc purgaret, excrementum leporum parvorum speciem pracbuit ;
quos idcntidem toga impedire conatus est. Dum leporibus operam dat,
togam excremento inquinavit; quam cum in nipe posuisset: "Hanc,"
inquit, "tibi dabo." Sed postremo ad rupis latus a vento aversum per-
venit ; tum rursus ei bene oluit. So be went and took it back. Then
the rock pursued him. As he ran before it, he said : "I wish there were
a hole for me to enter." But there was nothing that he could enter.
At last the rock overtook him, and rolling upon his back, lay on him.
Then Nih'a^qa" called to the birds: "My friend, come here; help me!"
After a while the bull-bat came. He swooped down towards the rock,
crepuit, and shot a piece of the rock off. Thus he continued to do
until the rock was broken and Nih'a"qa" was free. Nilra"Qa'' said to
him : "Come here, my friend, I want to look at you." The bull-bat came
to him. "Why did you do this? 1 did not tell you to do it. I was very
comfortable under the rock," he said to him. He pulled and spread the
bull-bat's mouth out wide, so that the bull-bat has the largest mouth of
the birds.' — K.
34. — Nir'a^can pursued by the Rolling Stone."
Nih'a"qa" was going down stream. A lump of pemmican came
floating down. Nih^a'^^a'^ ran ahead, went into the river, and asked the
pemmican : "How much may I bite off you?" "Bite off a very little,"
the pemmican told him. Nih'a'^ca" took his bite, went out of the river,
and ran on down ahead of the pemmican. There he went into the river,
and when it came floating down, asked it again : "How much of you
may I bite oft"?" '"A very little," it said. Nih'a"(;a" took a large bite,
and not having had enough then, ran down along the stream a distance.
When the pemmican came, he asked it again, and again it told him :
"A verv little." Nevertheless he took a large bite. Then he ran a long
way ahead and waited for it to come floating. "How much may I bite
off you?" he asked. This time,' when he went to take his bite, he swal-
lowed all there was left of it. "Well, what luck you always have,
Nih"a"Qa"!" he said." Then he started back. Noctu, dum somno
1 Cf. No. 34. also 21. The incident withi the rabbit is found among the Gros Ventres. Cf. also
J. O. Dorsey, Contr. N: A. Ethn., VI, 38.
"^ Informant A; text.
^ The fourth time.
* The Gros Ventre have a similar tale.
70 Field Columbian Museum — Anthropology, Vol. V.
gravis est, togam inquinavit. In the morning, when he started, he said :
'"Here, this robe is yours, old man," to the first thing he saw. When he
had gone a Httle distance, he looked back and saw that the robe he had
given away was clean again. "Come, give it to me, it isn't yours," he
said, and took it and went on again. Soon he soiled it again. "Old
man, this is your robe." he said, throwing it to anything that might be
standing there. Going on, he would see that it was clean once more,
and take it back. Thus he did as often as it became dirty. Finally,
as he went on, he soiled it again, and coming to a rock, said : "Old
man, this is your robe." Having gone on, and looking around, 'he saw
that the robe was entirely clean. Turning back, he said to the rock :
"Come, it is not your robe," and took the robe again, and went on his
way. When he had gone some distance, something roared, and he
looked back. To his surprise the rock was coming straight toward
him, rolling and tumbling along. Nih^a"ca" ran, but the rock came after
him, raising the dust as it went. 'T wish there were a hole 1 might get
into! I wish there were a safe place I could reach!" he said, running
as hard as he could, while the rock was close behind. Ugh ! Old man
was exhausted. He lay under a bank. "Surely it will roll above me!"
he said. The rock came, rolled slowdy, rolled on his back, and lay
there. "Old man, take it off from me!" Nili'a"Qa'^ said to whatever
animals he could see, but none listened to him. At last the bull-bat
came circling above him. "My friend, take this rock ofif me," Nih'a"(;a''
said to him. The bull-bat flew down, crepuit atque saxi frustum de-
fregit. He continued to fly down, striking pieces off. Finally he flew
high up, and circled far off ; deinde celeriter delapsus crepuit and split
the rock. Nih'a"(;a" got up and said: "My friend, come here. I want
to speak to you. You have pitied me and helped me. Come, open
your mouth." He spread the bull-bat's mouth out wide. "You foolish
thing, from now on you will be big-mouthed like this," he said.' — K.
35. — -Nin'-^NgA^ PURSUED BY THE ROLLING SkuLL.^
Nih^a"ga° was fishing by a hole in the ice. As he fished, it cracked
in the ice. Every now and then there was a cracking. 'T wonder what
' Cf. Blackfoot (GrinnelL 165), Ute fjourn. Am. Folk Lore. XIV, 260), Flathead (McDermott,
ibid., XIV, 24S). See also Nenenot (Turner, Trans. Roy. Soc. Can., V, 117, and Ann. Rep. Bur.
Ethn., 337), Cree (Russell, Expl. Far North. 210). Micmac (Rand, 316), Jicarilla Apache (Mooney,
Am. Anthropologist, iSgS, p. iq7). Often, in myths of a more serious nature, a rolhng head takes the
place of the rock; thus among the Cheyenne (Journ. Am. Folk Lore, XIII, iSs), Ojibvva (School-
craft, Hiawatha, 26;), Gros Ventre, Carrier (Morice, Trans. Can. Inst., V, 5), Cree (Russell,
Expl. Far North, 202), Yana (Curtin, Creation Myths of Primitive America, 325), Maidu, (Dixon,
Bull. Am. Mus. Nat. Hist., XVII, 11, 97), Chippewayan, Petitot. Trad. Ind.. 1S86, 405, 407.
- From an Arapaho text oblained from intormant C.
Oct., 1903. Arapaho Tradiitons — Dorsev and Kkokhkr. 71
it is?" he thought, anxl looked where he heard the sound. I'.iU he could
not see an^thiniT. Suddenly there emerged from the hole in the ice
a skull. Nih'a"ca" was terrified. He fled as fast as he could. "[ will
kill vou," said the skull, pursuing him. In vain NihVqa" ran here and
there, uj) and down hill, among' the trees, and on the '.and ; still the
skull followed him. "I wish there were a sandy place," said Nih'a"Qa°.
And sure enough it was sandy there. The skull harely moved. At last
it rolled through. "I wish it were brushy," said Nih'a"ga". Then
there was undergrowth, and the skull was retarded. While it was try-
ing to roll through, Nih'a"Qa" w^as already far awa}^ M last the skull
went around. When it had got by, it pursued Nih'a^qa" again. When
it had nearly caught him. he said: ' I wish there were a mountain!"
And a mountain was there. It rolled up, but grew tired. Half way up,
it rolled back again. Meanwhile Nih'a"ga" had fled far. Three times
the skull rolled back down. The fourth time it just reached the top
and rolled over. Then it rolled on as if thrown. Again it had almost
caught Nih'a"qa°. "'Oh!" he said, "I wish there were a great fissure in
the ground at the spot from which I am running!" Ah, indeed, there
extended a great fissure at the place which he had just run from, and
the skull was stopped again. Then it begged him. 'After I have
crossed over, I will do you no harm,'' it said. "But if you do not
bring me across, I shall be angry and wall kill you. Come, make a
bridge for me!" "Well, then," he told it, "come over!" He put a
stick across as a bridge for it. "Hold it -firmly!" it said to him. So
ne held the stick fast, and it rolled along it. When it had rolled to the
middle, he turned the stick and the skull dropped down into the great
crack. As soon as it fell, the earth closed up over it, and it never was
seen again. Thus Nih a"ga° succeeded in saving himself.' — K.
36. NlH'A'^gA'^' DISGUISES HIMSELF AS A WOMAN.
Nih'a"9a" went down the river and got to a camp-circle. When he
was about to enter the circle there was a young woman just going
out from the circle, weeping; she had her head covered up. Nih'a"Qa°
seeing that the woman was mad at something, went to her as a woman
(changed to a real looking woman by a dress) and stopped her "Say,
my partner, wdiere are you going to this time of day?" said he. "Well,
my own mother scolded me and I did not like it," said the woman.
"Well, I am always getting scolded too, so I will go with you," said he.
So they went dow^n to the bottom of the river and reached the bank.
^ The pursuit, by a round rolling object occurs in Nos. 5, 6, 33. 34, 35, 81. In Nos. 6 and 35 it is
also a skull thai emerges from the ice, in No. S a wart, m Nos. 33, 34, 81, a rock.
72 Field Columbian Museum — Anthropology, Vol.,V.
"Well, there is no use of staying on this side of the river, for the young
men might run on to us. we had better wade across and be safe," said
Nih'a"ga". "Oh, I don't think it is necessary to cross the river, we can
hide in the bushes all day long and go back to camp at night," said
the woman. "No, partner, we had better go across and be safe than
to get abused shamefully," said ;Nih'a"ga'^ in woman style. So this
woman agreed, and was taking ofif her pair of leggings ; so with
Nih'a\a«. "You take the lead."' said N:h a^ga'^. "Oh, you are tall and
built heavier than I am, so you had better wade in first,"' said the wo-
man. When Nih'a"9a° saw that she would not venture first he agreed
to take the lead. So he went in the water holding up his dress ; the
woman followed.
"Say, partner, you have big muscles, like a man," said the wo-
man. "Eh ! Didn't you ever know that they called me by name, Big-
Muscled-Woman?"' said Nih'a^ga", advancing, and the women still fol-
lowing. The water was getting deeper, which made Nih'a"ga° raise
up his dress still further. "Say partner, your back and the whole upper
part of your body looks like that of a man." "Eh! Didn't you ever
know that people called me by name, the Big-Bodied- Woman?" said
Nih'a"(;a°, still walking and wading in the river, the water getting
deeper. "Say, partner. I believe that you are a man," said the woman.
"Oh, no, partner," said Nih'a"ga", turning around slightly. Cum re-
verteret, membrum eius effugiens e manu in aquam cecidit similiter ac
lapis gravis. "Quis est sonitus iste."' inquit mulier. "Est, sodalis, in-
fans meus os cruris mei, quod casu effugit."' Erat vero membrum
suum.
When they got across the river and began to dress themselves, he
said to her, "I am going to wash my body clean, so that I may have a
good time. See what I have got for you. I am not a woman, as you
took me to be." Cum haec conspiceret, Nih'a"(;a" membrum suum
erectum habuit. Haec flens discessit sed suum fatum evitare non
potuit. "Possis" inquit Nih'a^ga" "in locum umbrosum ire, dum me
lavabo." Hie lotus ad puellam revertit et cum ea coivit. Ea erat pueliae
experientia prima.
That is the way that some people used to do, disguising themselves
like women. But now the young men have to court the girls secretlv.
— D.
Told by Black-Horse.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 73
37. — Nih'a'''ca'^' and the Two Maidens.
There were two pretty younp: girls in a family. They had their
own tipi to live in. On account of their beauty, the young men would
come around to their lodge to court them, but they would not accept any
company. Even the very best looking young men of the tribe were
disappointed and ceased to go to their tipi.
Niha"ga" was planning a way to catch the girls. So early one
morning he went to their tipi to watch from outside. Just as soon
as the old folks were getting out, he rushed in with human excrement
and placed it between them and went out. He went around and waited
for the girls to awake. Finally the girls awoke and one of them saw
the excrement lying between them. "Say, sister, did you do this?
Look at it ! We are in a fix surely," said one girl. "Oh, no, sister, I
didn't do it! Maybe you are the one, but you lay the blame of it on
me," said the other. They were accusing each other greatly. Nih'a"(;a°
standing outside, heard every word they said. All at once he rushed
in. "Oh, pshaw! you girls must ," said Nih'a"(;a°. Before he
had finished his sentence, the girls would tell him to be quiet. He
would try to tell on the girls about the excrement, for some time, but
the girls finally told him to keep silent. "Age, Nih'a'^ga'^," inquunt
puellae, "si tu nos non prodideris, patiemur te nos nocte visitari
et nobiscum dormire," said the girls. "All right, I agree to that," said
he, leaving them.
Just a little after sunset he was close to the tipi, anxiously waiting
for them. "Tum puellae recumbuerunt et Nih'a°(;a° ingressus in taber-
naculum inter eas se posuit. Per noctem cum puella pulchriore coivit
Haec, quod jam primum coitum experiebat, tantum sanguinem emitte-
bat ut mane inundata esset. The other sister got up from the bed and
left her sister still lying on the bed. "Why is it that your sister sleeps
rather later than usual?" said the mother. "I don't know, mother," said
the girl. So the mother went to the tipi and called for her to get up.
She noticed the girl lying in bed, carelessly, looking very pale, et ad
lectum progressa vidit filiam sanguine inundatam esse. "Mehercle
quis filiam meam perdidit?" said the mother, stepping out quickly and
getting the old man to call for all of the young men of the tribe.
(This girl was the daughter of a ruling chief.) So all the young men
came, for they knew very well that none of them had done anything
wrong.
Interim Niha°qa" egressus membrum a sasshechabihi (animali
parvo) mutatus est et illi suum ipsius membrum dedit. The young
74 Field Columbian Museum— Anthropologv, Vol. V.
men were ordered to jump the stream ; whoever should Hght on the
water was to be the guilty one, was the order by the parents. Nih'a^ga"
was jumpino- the creek with much ease, long before the trial began.
All the young men jumped the stream, until this sasshechabihi came for
his turn. He jumped, and lighted in the center of the stream. "Oh!
That is the guilty man," said tlie crowd, hitting him with clubs and
putting his head under water. "Agete, amici mei, hoc membrum est — "
said the little animal. "Oh! Stop people,"" said some. "Let uS hear
what he says; it might be a different party," said others. ' Oh i that is
a partner of mine, he worships me, that is all ; drown him, for he needs
to be punished,"" said Nih"a"qa°. The fourth time, this animal called out
that Nih'a"(;a" was the guilty party, but Nih"a"Qa" had escaped. The
people ran after him, but, since he was a swift runner, he got away. — D.
Told by .Adopted.
38. — NlH'A^'gA^ AND 'JHE MoUSE.'
The people had gathered for the offerings-lodge (sun-dance), and
it was cried out that the tents should be in a circle. The people began
to go to get the trees, limbs, and branches that constitute the lodge.
There was a beautiful young girl that had long been unwilling to
marry. Now, as she was out gathering wood, she thought : 'T will
marry at this gathering of the people. Then all will know that I am
married ; but at any other time the report would not be spread about."
When she came back the lodge was already erected. She went to an
old man and told him: "Xuntia me nupturam saltatori C|ui minimo
pene solis feriis inveniatur. Dum saltant, virum eligam." Quod cum
Nih'a"ca° audisset cecTitcabihi (avem minimam) adiit eiusque penem
utendum rogavit. The bird answered, 'T want to enjoy myself looking
on; do not trouble me." Niha'^Qa'^ then asked niha^niihi ("yellow-
bird"'). This bird also said to him: "Do not trouble me. I want to
look at the dance."' Nih"a"qa" said, "Twish it only for a short time,"'
but the bird answered, "I want to look on without being disturbed.
I want to appear just as I am." Nih'a^qa" then saw a rabbit coming
to look at what was going on. "My friend," he said, "stop! I want
to speak to you!"" "What do you want, Nih'a'^ga"?"' said tlie rabbit.
"Tuum penem utendum volo ut solis feriis saltare prssim ; meum tu
habebis.'' "Minime; meimi tradere non possum" respondit lepus ; "I
want to look on and see the dance. Do not trouble me." Then a mouse
came running near Nih"a'^Qa", who said to it, "Here, my friend, stop !"
But the mouse ran on. Then Nih"a"(;a" caught it. "You are the one
'From informants J.
Oct., 1903. Akapaho Traditions — Dorsey and Krokbkr. 75
I have been seeking; 1 want you," he said. "Please let me go,'" said
the mouse. "Vou have just what I want," Niha"ga" said. "What do
you wish?" said the mouse, crying because Nia'a"(;a" held it. "Tuum
penem volo." inquit Nih'a"Qa" ; "meum si tu velles, libenter tibi dareni."'
Tum mus victus XiluVyae penem suo mutavit. Xih"a"ga" autem penem
parvum abstulit.
Mane saltatoriljus. duni eis nmltitudo operam dant, nuntiatum
est ut vestes deponerent quo facilius a virgine eligeretur vir. Cum
nudi saltarent, dicebant mulieres : "Nih'a^gam aspice! eius penis mini-
mus est! vix apparet! nihili est!" Et re vera Nih'a"gae saltantis penis
nullus videbatur ; adeo parvus erat. Virgo interim scrutalxitur. Donee
saltandi finis esset, Nih'a"gae penem trahens progrediebatur mus ; cum
vero sagittis traicere iuvenes conati sunt, clamavit : "Tuum penem,
Nih'a"ga", laedunt." "Abi. iocaris," respondit Nih'a"ga", dum pueri
clamantes murem sequuntur fimoque pulsant. "Tuum penem,
Nih'a"ga", laedunt," clamavit mus, sed ille : "Tace," respondit populoque
dixit : '^Semper hie iocatur ; meum penem esse mentitur."
On the last day, when the dance had ended and all were eating
and drinking together, the girl brtaight a clear, smooth spoon and a
bucket full of water, with which she gave a drink to Nih'a"<;a", whom
she thus designated as her husband. Then she took him into her tent.
The tent was good, the bed beautifully decorated, and bags of meat,
a pipe and comb, and other furniture, were alread\- inside. Antequam
se quieti dederunt, Nih'a"Qa" reversus penem suum recepit. Mulier,
cum penem tractasset si forte adhuc tam parvus esset. magnum
necopinato sensit. Nih'a"camque expulit. Mane aquam hausit, et am-
phora expleta ligulam eandem sumpsit iuvenemque qui secundum
Niha"cam penem minimum habebat, adiit ; qui, cum mulier bibere de-
dissetet in tabernaculum praecessisset, vir factus est. — K.
■^g.I-NlH'A^CA^' AND HIS MOTHER-IN-LAW.
Nih'a"ga", his wife, and his mother-in-law, camped alone. He
had his own tipi and did a great deal of work and errands for the moth-
er-in-law (such as is the custom of the Indians). He became quite
fond of her, at a distance, because of her pretty looks, but he could
not get to talk with her.
One dav Nih'a"(;a" went out for game and returned with some
beef for the familv. His wife brought some beef or meat, which the
mother-in-law had prepared. He was not in good spirits, and didn't
feel like eating. ' What is the matter with vou? Are vou sick?" said the
76 Field Columbian Museum — Anthropology, Vol. V.
wife. For some time he didn't eat his meat, but looked very sad. Finally
he told his wife that he was anxious to go out on the war-path, but he
could not go alone. "I would be too glad if I could have a companion,
like the others," said he, taking a few bites of food. "What do you
want to do? Tell us!'' said the wife. "Well, I saw a party of young
men passing through with their mothers-in-law, all fixed up in war-
like appearance. There were several parties, going in all directions,"
said Nih'a"(;a". *T would like to take my mother-in-law along, if it is
possible, said he. "Well, eat your food, I will ask her, and let you
know if she can do it or not," said his wife.
So this wife went 'out and told her mother that her husband had
seen a war-party of young men with their mothers-in-law ; that he
wanted to know if she would consent to go with him. "Well, if that
is the case, it is not a hard thing to do, simply to go along as company
to wait on him. Tell him that I can go along any time," said the
mother-in-law. "She said that she is willing to go," said his wife to
him. "You may then tell her to get ready, for I want to catch up with
the rest of the crowd, before they get too far off," said Nili'a"Qa'^. So
they started off, leaving the daughter behind. They traveled for
miles, and it was late in the afternoon that Nih'a"ga° stopped and said
to his mother-in-law, walking behind her, "Let us climb this high hill,
and see if there is any sign of them ahead of us. You may take the
lead, fix yourself up lightly, and tie your dress higher so that you can
ascend more easily, and I will follow you and shall watch for any danger
behind," said Nih'a"ga°. So the mother-in-law climbed the high hill,
using a stick for a cane. "Hold your dress higher and walk faster!
I think that the enemy is following us," said Nih'a"Qa°. He was look-
ing at her fat legs and in course of time, while she was climbing fast,
he saw her privates, which made him laugh secretly. After they had
reached the top of the hill he told her that the pursuing party, the
enemy, had disappeared and that they were safe for the night. The
mother-in-law believed whatever he said, and she was more handsome
than ever to him. While they were resting he sang a song, beating his
bow with an arrow, saying, "There was a dark spot, I saw," meaning
her privates. "My mother-in-law, don't feel hurt by the words, for T
am singing about those people. I saw them behind us. It is the way
that the war-party of young men do and they have all kinds of songs
to stir their feelings and rouse their ambitions. Say, mother-in-law.
I think that we have to turn around and go back, for we cannot see
them. We might get lost. I see that we cannot overtake them. So
it is best for us to go back now, and we will go as far as we can to-dav,"
Oct , 1903. Arapaho Traditions — Dorsev anm) Kroeher. 77
said Nilr'a"(;a". So they went down the hih and reached a creek, which
had much tinil)er and grass. "Say, mother-in-law, we shall have to
camp out for the night, and we shall take time to-morrow to reach
home," said Nin"a"(;a".
Both of them together erected a shelter and made separate beds.
Late in the night, Nih'a"(;a" complained of being too cold. The moth-
er-in-law gave him more cover, but he was knocking his teeth to-
gether, and rolled about. "Are you still cold, son-in-law?" said the
woman. "Oh, yes! I can't lie still, said Niha"ga". "Age dum," in-
quit mulier, "potes mecum reclinari." Itaque reclinatus est et quamquam
mox calefiebat tamen horrebat. ' Ouid nunc agis" inquit mulier. "Quid
mater," inquit ille, "una pars corporis mei gelata est et nisi tu me
juvabis, molestiam habelo," inquit Nih'a"9a^ "Quae est pars ilia?"
inquit Niha"qa". "Age," inquit mulier, "ascende in me; id calidum
membrum suum quod durum et rigidum erat. "Id est paene gelatum"
inquit Nih'a"ga°. "Age" inquit mulier, "ascende in me id calidum
faciam." Nih'a'^ga" cum in eam ascendisset, laborari coepii . Membrum
eius tam magnum erat ut mulier effugere conaretur. Hare flens ex eo
petivit ut descenderet. Ille respondit : "Mater cara, tace ; patere ; ego et
tu in flumine coitus coimus." Sic per totam noctem cum ea coibat. Mane
domum profecti sunt. Mulier non bene ambulari poterat quod per
totem noctem coierant et multum patebatur. Finally they reached their
home feeling very tired. "Well, what made you return so soon? ' said
the daughter. "My dear wife, when we climbed the hill, I saw
the enemy below, after us, and we just barely escaped from them. Be-
sides, the other parties had gone so far that we could not begin to
catch up with them, and the journey was dangerous, too, so we re-
turned. I am glad to see you, wife. I might have been killed if I
had been in the fight," said Nih'a°(;a°.
This story teaches that some men have intercourse with their
mothers-in-law. It all depends upon the virtue of the man and the
woman. — D.
Told by Adopted. Cf. No. 40.
40. — One-Eyed-Sioux and his Mother-in-Law.^
One-eyed-Sioux havmg gone on the war-path with his mother-in-
law, they camped in the w^oods, having two separate shelters. His
mother-in-law lay down to sleep in her shelter, and he too lay down
in his. When it was well into the night, One-eyed-Sioux asked for
' From H text by informnnt A.
78 Field Columbian Museum — Anthropology, Vol. V.
more coverino-. "I am very cold; give me some of your blankets!"
he said in his thoughts.' "Uhuuhu, it is cold!" he called out. "What
is it, my son-in-law? Are you cold?" "Oh;, I am very cold; give me
one of your blankets." "Very well, my son-in-law, here is one." One-
eyed-Sioux took the blanket. Soon after, he again cried for covering.
' What is it, what is it? What is it you want, my son-in-law?" "Oh,
1 am still cold ! I have not become warm in spite of the blanket ! Come
out, let us sleep together." "You are cold?" "I am truly cold, my
mother-in-law." "Very well, then!' Lie down next the fire, my son-
in-law. It is well." Then One-eyed-Sioux lay dqwn with her on the
side of the bed towards the fire. "Take the cover to yourself, mv son-
m-law," said his mother-in-law to him. Soon after he again cried for
more blankets. "What is it, my son-in-law, what do you want?" "I
am still cold. I am still cold! I am shivering from cold." "Qua parte
alges, gener?" "Abi.' Em. hie algeo; hac una parte re vera
algeo," dixit, dum corporis partem frigidam tenet. Mulier, cum
quid vellet sensisset, respondit : "Esto ; in me incumbe. gener ;
tum calidus eris." Quod cum factum esset. One-eyed -Sioux et mulier
obdormierunt. When it was morning, they started to go on again.
They remained on the war-path a long time. Dum in itinere adhuc
erant, mulier gravida facta est. Festinantis ad opus anum scrutabatur
One-eyed-Sioux. "Vestem altius cinge — altius," mulieri dixit ; "te
magis incurva — magis," cum anum scrutaretur. Dum in itinere una
cum muliere adhuc erat, ilia puerum, eius filium, peperit. The boy
grew up. Finally One-eyed-Sioux returned, his mother-in-law having
a boy child. "My father," he said to him. "Ah, no, not so ! I am your
brother-in-law." "My father, One-eyed-Sioux!" the boy said again.
[Then the people who stood by, waiting to hear the news, got impatient
and said:] "Well. One-eyed-Sicux, what is your black paint (success
in war) ?" "Oh. I was about to tell you that I captured this boy. I
captured him for my mother-in-law," said One-eyed-Sioux.'^v.
41. — NiH'A^gA^ USURPS A Father's Place; Origin of Death.
A man and wife, with two children, camped alone. One of the
children was a boy and the other a girl. One day the man went out on
the hunt and came to a high peak, on which was an eagle's nest. In the
nest were two young eagles, which had just been hatched. This man
saw an eagle fly quite a distance from its nest, so he got a stick and
' Inahous, nevertheless, an \ how.
= Wuuu kankanaan.
^ Also a Gros Ventre tale.
Oct. 1903. Arapaho TKADnioNS — Dorsey and Kroeber. 79
walked up to witliin a short (lisl:;ncc and stopi-od, lookino- up to the
nest. The young; eaLiies were peeping out from the nest, openin.s: their
mouths.
Niha"(;a" came to tliis man. and said to him. 'Well, partner, chmb
up the peak with tliat stick ; it is not so high as you think it is. Those
young- eagles are fine specimens, being very young; they are just right
for the children to play with. Go and get them down for your chil-
dren !" So this man laid his weapon down and took oiT the heavy cloth-
ing and left them below. He then ascended the hill. ' I shall wait for
you, partner ; your clothing will not be molested." said N:h'a"(;a". So
this man went up the peak with the stick, trying to push the young
eagles out of the nest. The way to the nest was like a stairway, for
the stones lav so evenly and regularly.
As he was climlMug the peak, Nih'a"ga" commanded secretly that
the peak increase its height. He said to the peak, "Let the peak
stretch its height !" The peak did stretch. This man was still ,climbing
the peak, and Nih'a"Qa" was still saying to the peak to stretch its
height. He gave this command several times, until the peak was inac-
cessible.
This man was very tired, and looked down, and to his surprise,
^ he saw things below were very small. He got frightened and wanted
to get dowai, but the sides of tbe peak were smooth, therefore he gave
up and ventured to stay to see" what would result.
N!h'a"Qa" took the weapon and clothing and went oft" toward the
man's tipi. When Nih'a^ga" had reached the tipi, he told the
wife that her husband had climbed up the peak to get the
young eagles for his children but the peak had increased its
height until he w^as up in the air. "He said to me. after he could not
come down. "You may go to my wife and take her as your own, and
be sure and take care of the children,' " said Nih a"ga". Of course the
woman consented and took him as her husband, since the other man
had been gone for some time.
Time went on with the family. This X:h"a"ga" was constantly
bringing beef for his tipi. He was very kind in the beginning, but later
on he would scold th.e children without anv cause or reason; also his
new wife. "Can't you children behave yourselves ! I wish I had never
taken your mother, for I can't stand your foolishness here. You ought
to be with vour father, up on that peak, starving," said N'h'a"c:a". The
wife and children felt sorry for the abuse and ridicule, and were obliged
to do everything for Nih'a"qa". This woman thought much of her
children, but her husband hated tliem and abused them, because they
8o Field Columbian Museum — Anthropology, Vol. V.
were not his own by marriage. (Such is the feeUng- with the step-
father or stepmother for children.)
One day this woman told of the mystery to the people, or rather,
informed the camp that her former husband had climbed the peak
for young eagles, and the peak had increased its height, thus making
it impossible for him to descend. The people were in sympathy with
tlie man, and they soon moved the whole camp to search for him.
The people finally got to the place mentioned, but were not able to
find him.
Somebody got to the foot of this high peak and saw beaiis lying
on the ground, and wondered what they indicated. (They were the
tears of this missing man. When this man saw no help from above
or below, he wept for days and nights. He did this because he was
starving, and besides, he thought of his family.)
The people then got the geese to look for the man. They flew
up the peak and found the man in a struggling condition, very poor.
The geese questioned him about his trouble. "Who brought you
here? What was the matter with you?" said the geese. "I was climb-
ing this peak after young eagles, and Nih'a"ga" came along and com-
manded this peak to increase its height, as I climbed the stairw&v- I
did not know the danger, until I looked down and got dizzy and saw
things very small in appearance. I saw no way to get down and
therefore I have stayed here ever since,"" said the man. So these geese
told him to get ready (giving him strength again), and to lay his body
across their backs and hold fast. These geese then flew up and then
gradually descended and landed him safely. (This descent of the man
upon the backs of these geese corresponds to that of the little bird
used in the sun-dance, which is on the forked stick, and which is called
the cradled bird, or packed bird.)
The pecple got various kinds of birds to go up to the top of this
lofty peak to find the man, but all failed, until the geese took the
task and accomplished it, for they never get tired.
After this man was brought down by the geese, he was fed regu-
larly, and soon became fat. After he had left his family, his children
were fed on tendons of beef, and consequently got poor in flesh.
Nih'a"ga" had ordered his wife to give the children but very little food,
so that they might some day starve to death.
This man who had returned to the people, started ofif in search
of his wife, to the other camp, and finally came to Nih'a"(;a"'s tipi.
Nih'a"Qa" was out when this man went in the tipi. The children were
very glad to see him, but l:e felt so sorry because they were poor in
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber.
81
ilesh, which reminded hini uf his experience. He at once furnished
them with food, and tlie wife and children ate it. All got enoui^h that
day.
"Now, my wife, I am going to kill Nih'a"(;a"," said the man. So
he entered the parfleche, which w^as empty, and partly closed himself
in, having taken with him a knife. He lay in the parfleche at the side
of the wall, close to the bed. watching and waiting for Nih'a"ga° to
arrive.
Nih'a"Qa" came and took his seat with his wife, awaiting a meal.
He was first given the best food and lastly the waste was given to the
children to eat. The children did not eat. "Did you feed them with
decent food ? They don't eat that food. I want you to tell me," said
the husband angrily. While Nih a"Qa" was making trouble, this man
in the parfleche had loosened the strings and gradually worked him-
self out. He at once jumped on the cruel husband, stabbed him, and
killed him. The body was cut up in several pieces and thrown outside.
Thus Nib'^'^Qa*" was killed, but he became alive again. He then
walked ofif and came to a big lake and stopped to rest. "Now I want
to know what wall become of my children after they die ? whether they
will come back to life or not?" said he. So he took up a stick and
threw it in the water, and it came back on the surface. "Well, the
people will come back again," said he. He took a bufifalo chip and
threw it in the water and it came out on the surface. "Well, the
people will come back after they die," said he. He took the pith of
wood and threw it in the water and it came out on the surface ; and he
said. "The white people will come back again." He then went off
a little distance and took a pebble and threw it in the water, and it
remained under the water. "That is the way it shall be with my chil-
dren. They will be gone forever; because this earth is too small. If
they should live forever, they would be crowded, but this pebble
answ-ers well." Thus the people lived to a certain period and died
forever.
The peak reduced its height after the man was brought down by
the flying geese. The length of life was decided by Nih'a"ga'', by
throwing sticks into the water ; when they came up to the surface, it
meant that the people would live forever. But though it was the wish of
the people to live long, when they threw the stone into the water it re-
maind below, and thus approved of the disappearance of the people.
This storv also refers to the manner of treatment to l)e shown
bv a stepfather and stepmother toward their children. The husband
82 Field Columbian Museum — Anthropology, Vol. V.
mentioned in the story ( Nilr'a^'qa") was mean to the children and even
tried to starve them to death. This hatred still exists among the
Indians. — D.
Told by Adopted. A similar origin of death is found among the Cheyenni ijourn. Am. Folk-
Lore, VoL XII, p. i6i), Blackfeet (Grinnell, Blackfoot L.idge Tales, pp. 138, 2721, Navaho (Mathews,
Navaho Legends, p. 77). Cf., also Origin Myth, "Arapaho Sun Dance."
42. — Nih'a^'ca'^' and his Daughter.'
Nih'a,"ca" had a wife and a beautiful daughter. He pretended
to be sick. He said: "Do not bury me in the ground, but on a tree,
and do not bind me up!" Then he pretended to die, and they buried
him, and mourned for him. At night he descended, covered one eye
with clay, and went to the tent, Virgo sola dormicl)at ; cui : "Meciim
lectuni partire, mecum lectum partire." cantabat. Ilia autem lectum
partita est ac eum recepit. Mox dixit :'"Hic homo patris mei similis est,
mater; eius pars dimidia patris similis est." "Tace, pater tuus iam diu
mortuus est," respondit mulier. Deinde cum argilla de Nih'a'^gae oculo
decidisset, virgo iterum: "Pater hie vero est. mater." Cum mulier
scrutata esset, ipse re vera erat : quem fuste sumpto verberavit.' — K.
43. — One-Eved-Sioux and hi.s Daughter.
A man and his wife once camped alone. Thev had a verv hand-
some daughter. The father began to devise a plan whereby he might
have connection with her. One day he was suddenly taken very ill
and made it ver}- hard for the family. The daughter thought verv
dearly of her father, so that she would sit by his bedside dav after dav.
waiting on him.
"My daughter, if I should die, I want you and your mother to
hang me on a tree, wrapped carefully with robes and clothing, bow-
case and quiver. FJe careful not to tie me up very tight ; have my head
stick out. (Jh, yes, daughter, wrap me up with a knife, too! I don't
want to be buried under the ground ; I am afraid of it, for T might turn
into earthy dust. I had rather have my bones lie on the ground in
sight," said he. "Oh, father, I love you dearly I do wish you would
not die ; you are supporting me, and mother can't live alone," said the
daughter. "I know that you love me, daughter, but this is my wish
if T should die," said the father. "And now. daughter, listen to me :
' Informants J.
''This tale is found also among the Gros Ventre, Ute iJourn. .\m. P'olk Lore, XIV, 268). Navaho
(Matthews, Amer. .'\ntiq.,VIl), Chilcotin (Farrand, Mem. Am. Mus. Nat. Hist., IV, 17, a stepdaughter
taking the place of the daughter), and Maidu (Dixon, Jour. Am. Folk Lore, XIII, 270). Its distribu-
tion, therefore, does not extend far from the great interior basin. See also Petitot. Trad. Ind., 18S6,
2iq. (Hare. I
Oct., 1903. Arapaho 'rkADiriONS— Dorsey and Kkoeber. 83
I -am verv sick and 1 know it is impossible for me to get welk So
when I (lie 1 want ^()U to marry whosoever comes to you folks on the
way hack to the camp-circle, or whosoever helps you at the camp, —
anybod}- that ma\- be friendly to you. You and your mother will have
contentions and trials after I have left you. If I should leave you no
advice, daughter, I should not do my duty as a father. The man will
look after your ponies, and supply the food for you." The daughter
was sad on account of her father's sickness, but decided to obey him.
Then the father called to his wife, and said : "Come in here, old
woman, T want you to know my wishes concerning- my daug-hter. Un-
derstand, old woman, that when I die, Twant my daughter to marry
whosoever comes along on your way back to the camp-circle, or at the
camp, so that he can look after the ponies and supply food for you,"
^aid the husband.
"What do you think of it, mother?" said the daughter. "Well,
since he is your only father and loves >'OU dearly, I think that what
he advises is just. We shall have to carry out his wishes for our future
welfare," said the old woman. 'T have told my daughter how I want
to be placed in the tree. When you have done, make your journey
that day as far as you can. At the end of four days you may come
back to see me, for the last time. Then you can go on in search of the
camp-circle." said the father.
■He was now sinking very fast, and his wife also watched him.
She would rub his face, feet and parts of his body to keep up his spirit
and courage, but he continued to get worse.
One day he partly closed his eyes, watching at the same time his
daughter and wife by the bedside. When it was plain that they could
not help him to recover his senses, they decided that he was dead,
because he had closed his eyes. They hegan crying over him. Then
the}- carried him to a tree and cut poles long enough for his body to
rest on, which they placed on straight limbs of the tree. They then
took the netted platform of the travois and put it on top of these poles,
making a sort of bed for him. They spread his robes and clothing,
placing his bow-case, quiver and knife, on the bed. They threw a
rawhide rope up around the big limb and then tied it to his body. In
this way he was drawn up to the top of the bed, and wrapped as he had
requested, very loosely.
The mother and daughter at once began to weep very bitterlw but
left the burial place right away, as the father had directed, and when
they had reached their tipi they at once broke camp and journeyed
till sunset.
84 Field Columbian Museum — Anthropology, Vol. V.
After they had left him, he worked himself out of his wrappings
and took out his bow-case, quiver and knife. He then cut the robes and
clothing into pieces, leaving part hanging on the tree, but throwing
the most of them upon the ground. Then he gathered the bones of
animals and strewed them upon the ground, scattered some strings and
chewed the ends of some rawhide ropes and threw them down, in
order to make it appear as though the wolves had been around. Then
he would step off a short distance and look at everything to see if it
looked like a real burial place.
Now he started in different directions, but toward the course of
his family, until he came to the place on the creek where they had made
a camp. Every day for four days the father would camp out a little dis-
tance from the tipi of his family. And at the end of this time the
mother and daughter went back to see the burial place once more.
Upon their arrival they found bones piled up, some scattered around
and the robes in small strips, some still hanging on the tree, and other
parts on the ground.
"Your father must have decomposed rapidly, on account of the
hot weather, and dropped down ; the wolves and coyotes have been
around, and see those ropes chewed off !" said the mother.
Then they both took up the bones and wrapped them up again
with remnants of the robes and clothing, and placed the bundle of
bones on the tree. Then they cried for some time. "This is the last
time I shall see my father's remains," said the daughter, still weeping.
So they went back to their camp on the creek. That night the
daughter and mother slept, but were very sad. In the morning, after
breakfast, the claughter went out to look around, when at a short dis-
tance from the tipi, she saw a man dressed in white, and who had a
white bow-case, quiver, robe, shirt, leggings and moccasins. (The man
had whitened them with lime he had found at the cliff near the creek.
He had also covered over one eye with this lime.) The daughter went in
qnd told her mother that somebody dressed in white was standing
outside. So the mother and daughter went out to see who it was.
When they came up to him they saw that he had only one eye, and a
white bow-case and quiver.
"Who are you? Where do you come from?" said the mother, in
the sign language. The man answered, in sign language that he was a
Sioux, that his name was One-Eyed-Sioux. After the mother and
daughter had consulted each other about him (the man understanding
idl that was said), they invited him in to the tipi. So he went in and
took his seat at the back of the tipi to get his meal.
Oct. 1903. Arapaho Traditions — Dorsey and Kroeber. 85
"You may cook the food for him, daughter, while I erect a tipi
outside," said the mother ; the man in the mean time looking from time
to time, gloating over the girl with' whom he expected to sleep. He
talked the Sioux language, and used the sign language when he an-
swered the girl. The girl gave him the food, of which he ate very
little, passing it back to her. and thanking her for the favor.
"Say, 6ne-Eyed-Sioux, we are in hardship, and in fact we are yet
in sorrow. My father has died but a few days ago. We are searching
for the camp-circle now. Before my father died he told us that who-
soever should come along to our camp while we were on the way
back to the camp-circle, should he show himself friendly, or any one
that would give some help at the camp-circle, I should marry. Now
1 want to tell you that my mother is erecting a separate tipi for us.
You will have to take me as a wife. We are thankful to have you. for
we want you to show us the way back to the big camp-circle," said the
girl to One-Eyed-Sioux. One-Eyed-Sioux then answered the girl in
his own language [Sioux], at some length, and signed to her, saying,
"It is good."
"Now, daughter, bring your willow mattress, lean-back, tripods,
and the rest of the bedding, and let us fix up your tipi," said the
mother.
"Say, One-Eyed-Sioux, I am going to take out this bedding to
make our bed." said the girl. "Good!" said One-Eyed-Sioux, in the
sign language, the girl making signs to him in return. So she took
them out and made the tipi look like something and took the man inside
as her husband. Then the man wished that night would come on
soon, for he desired her. Late in the afternoon she would occasionally
gape, remarking, "I am sleepy, Sioux."
Night came on and the man and his wife went to bed early. Hav-
ing been aw^ake with his wife during the entire fore part of the night,
he slept late the next morning, while the girl got up to get his break-
fast.
While she was putting on her leggings, she looked at her husband
and saw that he had a mud-covered eye. The clay was drying up,
and had shrunken on account of the heat of the sun in the morning.
She looked under the plaster and noticed that his eye was all right.
Then she looked at his face and body and said to herself. "This man
looks like my own father. His nose, eyes, head and body resemble
his. Surely it must be he."
She went to her mother and said, "That man looks like my own
father, both his eyes are all right. I took a good look at him. He just
86 Field Columbian Museum — Anthropology, Vol. V.
jjlastered that one eye with mud, and the mud has dried up and is
about to come off. You come and see him and l)e convinced !"' "Shame
<n you, daughter! Do you think I would go in my son-in-law's tipi !
No ! You may take his breakfast and wake him up," said the mother.
■'No, mother, I am quite positive that it is my own father. Come with
me and see him yoursel'f ! He is fast asleep," said the daughter. So
the mother went out, and with her daughter, entered the tipi. The girl
went in first, but the mother hesitated, saying, "Daughter, it is dis-
graceful for mie to go into my son-in-law's tipi !"" "Oh, he is sleeping
yet ! Come in !" said the girl, opening the door.
At last, the mother went in, and saw that the man was her former
husband, and that he had plastered one of his eyes in order to deceive
his own daughter. All at once she grabbed him by the hair and
pulled him oft' the bed. He was asking mercy in the Sicnx language
and in the sign language, but while he was struggling to get away, the
clay plaster dropped to the ground. He immediately picked it up and
tried to hide it. The wife beat him unmercifully, so that he had to
admit who he was. ( That is the wa}- it shall be done with fathers who
deceive their daughters. )
The wife said when she began to beat him, "You scoundrel ! You
come here as One-Eyed-Sioux to sleep with your own daughter ! Shame
en you !" "My wife, you have beat me sufftciently. and I feel the
pain now. Will }'ou please stop!" said he. "^But I want you not to
tell anybody. Keep this a secret," said the man.
This refers to the immorality of the people nowadays. When an
Indian is caught in incest with his own daughter, he is either killed,
or his name is immediately dropped and people cease to respect him.
The story also shows how the father, before his death, makes plans
for his daughter's marriage. — D.
Told by Little Chief. Cf. No. 42. In the Ute version One-Eyed-Sioux is replaced by Coyote
(see Kroeber, Journ. Am. Fojk-Lore, igoi, p. 268).
44. — Nih'a^ca'^ and the Seven Sisters.'
Seven women started out, looking fir a new country, all loaded
with their property. They made a camp for the night. In the morn-
ing one was missing. The oldest one said: "It is far away where
we are going ; I told my younger sister so. She ought to have said :
'Let me stay at honie.' '' They started and went on again, and in the
evening made camp. Next morning another one was missing, to-
' From informant A. Text.
Oct., 1903. Akai'aik) 'rKADirioNS— Dorsev anm) Kroehf.r. 87
g-ether with all her possessions. The oldest one said: "Afv sister
should have decided previously to remain." Starting and traveling
again, in the evening they made a camp. After they had eaten and it
was dark the}- went to bed. When day broke another one was missing.
''Child (my sister), you ought from the first to have declined to go,"
said the oldest sister. The four that were left started out, walking
close together. Then they camped for the night. In the morning
one was missing again, together with her property. "Sister, it is you
who were anxious to come with us," said the oldest one. Early in
the morning they started again, and went on, looking for the place
where they would live. In the evening they made camp. Again in
the nierning when they awoke one of them was missing. "I did not
want my sisters to go, but they all wished it [therefore they should
not leave me now]," said the oldest sister. There w-ere now onlv two
of them to go on. Then the oldest one thought that something must
have happened to her sisters. The two made a camp for the night.
"I wonder what is tlie matter. What can the children (my sisters)
have done?' I will try to find out," said the oldest of the sisters.
Late at night, when her remaining younger sister w^as asleep, she tied
herself to her with a rope. In the middle of the night a person came in.
"Who can it be coming in?" said the oldest sister. It was the black
wolf (wa°itac). "It is he that has robbed me of my younger sisters,"
she thought. She had a meat pounder ready in her belt. The wolf
came up close to them and, opening his mouth, began to draw them
both in, for they were tied together. "I will wait until he has half
swallowed me," she thought. When half of her had already entered
him, she took her pounder and struck him on the head with all her
might and killed him. "Now% at last I know the one who has done it,''
she said. Then with her knife she began to cut him open. "Come
out again."' she said, and, when she had cut the wolf fully open, her
younger sisters came out with all their property. "Thanks ! my vounger
sisters; I am glad to see you again." Then they all went bathing and
washed themselves and put on new clothes. Then they started again.
the same in number as when the}- had started out.
They came tO; a country which they thought good ; the grass was
good, the water plenty and good of taste, and die timber was good.
When they reached this place they put up their tent just as it should
be. Then the oldest sister said : "Now, all get ready, dress your-
.selves ; you will go to look for a man. Bring back either a fine straight
stick of yellow willow or of 'praying-bush' (ha"wa"uubTic) , wdiichever
you find first." So thev went looking for the two kinds of wood and
88 Field Columbian Museum — Anthropology, Vol. Y.
brought back the praying-bush to become a man. Everything
had been made for him ; his bed and his clothing were ready.
The oldest sister put the stick on the bed and laid the clothing over
it. This she did at night when they went to bed. Earl}' in the morn-
ing all the women got up. "Praying-young-man, g^t up and drink,"
said the oldest sister. Praying-young-man did not move, "(jet up
and wash yourself," she said to him, but he did not move. "Praying-
young-man, get up and eat." Then he moved a little. "Praying-
}'Oung-man, look for the horses." Then the young man stretched him-
self, raised his head, and sat up. He looked very fine on account of
his clothes. Then he ate breakfast with the women. Afterwards he
went out into the timber, looking for women, and brought them back
into the tent. "Noi, she is not the right one. Take her back," his
sisters would say. In this way he brought in women many times, but
his sisters always sent them back. Nih'a"Qa'' heard about Praying-
young-man ; he stole his clothes and dressed himself in them, so that
he looked like him. Then he went where he had beard that there was
a woman whom Praying-young-man was tO' marry. "There he is ! At
last Praving-young-man comes," the people said. Then Nih'a"ga'' mar-
ried the woman. Meanwhile the sisters went into the timber, looking
for Praying-young-man ; they found him, but his clothing was gone
(he was a stick again). Then they heard that Nih'a"qa" had married
the woman. — K.
45. NlH'X'^gA^' AND THE SeVEN SiSTERS.
A man and wife had a beautiful daughter whom the young men
were trving to win for a wife. Another girl was born to this family
and was a very handsome baby. An old woman came along one da>-
to the tipi of this man and wife, with the message of a young man.
relative to marriage. "Will you please listen to me; my grandchild
sent me over to ask you frankly that you consider fully on your part
that he desires to make an engagement for your daughter. Under-
stand that the whole family have taken careful thought for the boy ;
that we have given him an outline of his duties as a son-in-law, advising
him to conduct himself as a gentleman hereafter ; that whether or not
the wish be granted, he must be good to everybody and ready to ac-
commodate people in case of necessity ; that if he should become your
son-in-law, he is to do anything for you without being told, and
must keep himself straight while acting as a servant (these being the
requirements for a proposed marriage). So I wish to obtain your con-
Oct., 1903. Arapaho 'rRADirioNS — Dorsey and Kkokuek. 89
sent that tlic families may be united in peace and harmony. My grand-
child likes the girl very much and agrees to earn the girl in the usual
way/' said the old woman.
After due consideration on the part of the parents, both of them
expressed their willingness for the contract. "Well, old woman, we
have concluded to call fc r our daughter and tell her the circumstances
of }'0ur visit," said the husl^and. S(^ the wife went out and called the
daughter in. The daughter came in and seated herself. "Well, mv dear
daughter, this old woman sitting here in our tipi has come to us with
•: special request for a marriage with you. We have thouglVL of the
matter sincerely and decided that it is the proper thing for you to do,"
said the father. "No! I don't want to get married, father, and I do not
want this to go any further," said the girl. This girl was very charm-
ing and at the right age to get married, but she wished to remain
single.
The old woman got up and returned to convey the answer to the
family cf the boy. "The parents were willing, but the girl objected
and made herself understood that she would not get married under anv
circumstance," said the old woman.
The second daughter born into the family was very promising.
She had grown up rapidly and soon attracted the attention of the
young men. One day an aunt of a young man came over with a
proposition of marriage for the girl. The request Avas made in the
usual way, but the girl objected, giving as her reason the same as her
sister had given. The father and mother were willing and gave their
consent, but it did no good.
There was another girl born into the family, who was well built
and beautiful. This third girl had grown rapidly and was like a
picture to the young men. One day an old woman came to the familv
and asked for marriage with this girl, by her grandchild. The parents
consented, but the daughter objected.
Another daughter was born to this family, which the parents
thought surpassed her sisters in beauty. The fourth daughter was
growing fast and soon behaved like a woman, besides being charming.
One day a young man .sent his mother to this family, who presented
earnestly the wish of her son. "Will you please excuse me. I have
came over to make a plea for my son that you kindly consider mv
proposition cii behalf of my son for a marriage with your daughter
(the fourth one). Can you bring about this marriage? Mv dear son
is anxious to marry your daughter," said the mother. So the father
and mother called for their daughter to come in. The daughter was
9© Field Columbian Museum — Anthropology, Vol. V.
out with the older listers. She went in and seated herself. "Well,
daughter, this mother of a young man requests a marriage to you hy
her son. This young man likes you ; so does his family ; and we have
had a good talk about it and thought best to try and induce you to
accept. Now, my daughter, can you accept this proposal and be con-
tented like other girls?" said the father and mother. ''Oh! No,
father, I can't do that. I am sorry, but I have no wish for any mar-
riage, for it is not my desire," said the daughter. The mother went
away disappointed.
There was another girl born to the family, which, of course, was
beautiful before the parents and others. When the fifth daughter was
fully grown up. she also was attractive to the eye of every young man.
The other daughters were beautiful, but this one was fascinating to
ever}'body. One day there came along an old w^oman who went into
the tipi of this large family. "Will you please take pity on me? I
liave come over to offer my boy (young man) as a servant, in order
that he may marry your daughter. It is my earnest desire that my
son get the girl as a wife, and I hope that both of you will grant
my wishes," said the old woman, shaking hands with the family.
"Well, old woman, you shall have the girl for that son. I think your
people are deserving, and because your characters are such, the request
is fully granted on my part and on the part of my wife," said the
father. So the daughter was called in and told the circumstances of
the meeting. The girl said that she didn't want to be married. The
mother went away disappointed and told her relatives that the girl
ol)jected. Time went on peaceably with this large family; so with the
people in the camp.
One day the mother of the family gave birth to another girl. The girl
was fair and fat. The sixth daughter grew up quite a sweet young girl.
/Ml the young men who saw her face close, fell in love with her, for
they liked her very much. It happened one day that a woman came
to the larg-e family. 'T have come over to ask you folks in behalf of
my nephew for a marriage with your youngest daughter, who is just
at the ripe age. My nephew seems anxious for the marriage, and has
pledged himself to earn her for his wife, by being a servant. If you
folks agree to this T shall go^ home with a warm heart and get him to
begin looking after your work." said the old Avoman. "Well. I will
see the girl soon, bu.t as far as v,e are concerned, there is no objection."
So they asked their daughter if she would consent to the contract, but
she said that she would not marry anybody. She gave the same reason
that her sisters had o-iven, viz., that she wished to remain siuijle. The
Oct., 1903. Arapaho Tradiiions— Dorsev and Kroeher. 91
father and miother gave all the liclp they could to* the people, but the
girls objected bitterly against any kind of marriage.
One day these folks were presented with another baby, which was
a girl. This was the youngest of the seven sisters. She also grew
up handsome and charming. The }oung men liked her very much and
through their relations asked the parents for a marriage, but failed to
get the consent of the girl. The young men would occasionally meet
the girls, court them for love, but got no satisfaction in regard to mar-
riage. Time went on and the tipi of this family was crowded with
daughters.
It happened one day that a boy was born to this man and wife.
Thev ^^■ere very much pleased to.have a boy. This baby boy was hand-
some, too, the only brother that the seven sisters had. The boy grew
up rapidly and was soon a good reliable young man. While he was out
having fun like the other boys, a young man came up to him and
asked him to give his consent for his oldest sister to marrv. He
told the young man that he had no objections whatever. This young
brother knew tliat he could not very well stay at home with all the
sisters. He would rather be alone with the old folks and see his sis-
ters all married, so that they could have their own ways with their own
husbands, and that the folks would be well ofif and perhaps receive some
help from their sons-in-law, so that their troubles, anxieties and burdens
would be lighter. So when he came home in the evening he mentioned the
thing to his father and mother. '"Father and mother, it is my earnest de-
sire that all my sisters should get inarried sooner or later. I think that
as I am the only male in the family, they should respect my wishes
and do what I say in their behalf. So I want you to tell my sister, the
oldest one, to give her consent to marry a young man, in the usual
method," said the son. This young man l^ft the tipi and was out
during the night, perhaps at his relatives or having fun. The sisters
all went into their tipi and their parents repeated the son's wish con-
cerning his oldest sister. But in spite of the father's effort to induce
the oldest sister to marry and also in spite of the brother's wish, this
woman would not accept the idea. "1 am glad to know this, but, father
and mother. I cannot under any circumstances get married. I am
sorry that I cannot please my older brother, cannot do as he orders
me," said she. The old folks thought this a hard stroke to the brother,
and they were afraid that the brother would probably get mad and
wander off. So they did not say anything more than was necessary.
Several days passed by. The same objection was given by the other
sisters.
92 Field Columbian Museum — Anthropology, Vol. V.
"Our son might finally make up his mind to wander off ; let us
order his sisters to search for their support, and then they can be con-
tented elsewhere," said the parents. So they decided to put away their
daughters and keep the only s,cn ; they thought best to do this, in order
to preserve moral feeling in the family and a proper respect for their
son.
"All vou girls get ready, pack your bags with your moccasins,
dried meat, etc., and go and support yourselves. Go to suit yourselves!
My son will stav with us, and it is our idea that you all remain away
from him, rather than be with him at our home. He may not like our
home with so many sisters unmarried," said the father and mother.
So the sisters liad to obey and soon packed up their bags with neces-
saries. In the morning the girls loaded the burdens and started off
somewhere for a place to live. Days and nights they traveled in search
of an abiding place, until they came to the foot of a mountain.
At the foot of this mountain was the head of a running creek. It
had plenty of timber and good clear water. The valleys of its sides
were broad and fertile. There was plenty of game and birds of
various species, tb.e noise of which in the woods along the deep ravines
and sides of high mountains was like the blowing of bone whistles,
the musical echoes of the animals and birds. The scenery was beau-
tiful to the eyes of the seven sisters. These sisters walked down the
creek and reached a bend which was attractive to them on account of a
hill covered with timber and rocks. This hill was pointed and faced
toward the creek. They went to this hill and found that at the foot
of it was an opening (cave), and they decided to make it their abiding
place.
So tliey went in and made themselves beds around the circular
space inside. It was like a tipi to them, for it was pointed above and
the entrance was like that of the door of a tipi. The oldest made her
bed in the center at the rear, and the others made theirs according to
age, the youngest sister being at the door.
These sisters spent some time at the cave and one morning early
the oldest sister went to look out and saw a herd of buffalo just coming
to water on the other side of the creek. "Oh, sister ! Come out and look
at the buffalo over yonder," said she to her next younger sister. The
sister got up and went; out and looked for the buffalo. The moment
she took a glance at them several of the buffalo fell dead. Then they
went to them and skinned them for their hides and meat. When they
had brought in the hides they rolled them up and sat down on them
and commanded them to be painted and quilled as seemed best. When
Oct., 1903. Arapaho Traditions — Dorsev and Krueukk. 93
they opened them they were all painted in different colors and designs.
The robes were also decorated in like manner with porcupine quills.
There were many other kinds of objects made, such as ba.o:s, par-
fleches, lean-backs, etc. The night came on and they retired, having
eaten a good meal of buffalo meat.
The next morning this oldcsl sister went out and saw a herd of
elk coming down the river. •"Oh! Sister! Look over yonder!" When
she had gotten out she looked and spied the elk walking just down the
ravine. The moment she looked at them they fell dead oif the ground.
So the sisters went out and skinned the elk for more meat and hides.
When they had brought the meat and hides they sliced the meat proper-
ly and then took the hides, rolled them up (green) and said: "Let
this hide be made into a dress for me, and let there be so many teeth
on it I Let this hide be made into a bag, quilled with good designs I Let
this small hide be made into a pair of pillows, well quilled ! Let this
hide be made into several pairs of leggings!" These were some of
the commands made by the sister next in age. Then the other sisters,
in rotation, gave commands. The things were made as directed. Each
sister provided herself with a dress and other things out of the elk hide.
In the morning the. oldest sister again went out to look around and
saw a herd of deer just walking down the river to a shady place. "Oh !
Sister ! Come out and see those deer over yonder !" The sister came
out and saw them. They all fell dead on the ground. The sisters then
went to the deer and got them all skinned for meat and hides. When
they had brought them in they sliced the meat and then rolled the
hides and sat down on them and commanded more things, such as the
women needed, each taking her share of every article manufactured by
a word. Night came on and the sisters retired. They were eating the
deer, elk and buffalo meat and getting fatter every day.
In the morning the oldest sister went out again for a look, and saw
a herd of yellow antelope going to the creek (perhaps to water) . "Oh !
Sister! Come out and see those antelope going to the creek!"" said the
oldest sister. The sister came out and saw them going to the creek.
The moment she looked at them they all fell down dead. The sisters
then went and skinned them for more meat and hides. They brought
the meat and hides to the cave and at once sliced the meat properly.
They rolled the hides and sat down on them and gave commands
for more articles (useful) for a tipi, and besides, furnishings for an
individual. Thus they were made so as to suit the color and taste of
each. Night came on and the sisters retired.
In the morning the oldest sister went out early and looked again
94 P'lELD Columbian Museum — Anthropology, Vol. V.
and saw a herd of mountain goats grazing on the side of the mountains.
"Oh ! Sister ! Come out and see those goats !'" said she. The sister came
out, and they all fell dead on the ground. They then went out and
skinned the animals for their hides and meat, taking their horns for
spoons. They hrought the meat, hides and horns to the cave, sliced
the beef, rolled up the hides and also placed the horns with the hides,
and sat down on them and gave commands for more dresses, and for
spoons of various shapes and sizes. Thus they were made for each sis-
ter according to their taste. Night came on and the sisters retired.
In the morning the oldest sister went out for a look and saw ante-
lope grazing in the bottom. "Oh! Sister! Come out and look at those
antelope !" said she. So the sister went out and saw thera and they
all fell dead on the ground. The sisters went to the animals and
skinned them for their hides and meat. They brought the hides and
meat to the cave, sliced the meat, rolled the green hides, and each in
turn sat down on them and gave the command for more leggings, and
pairs of moccasins in every style. Thus they were made for the sis-
ters. Night came on and they all retired.
In the morning the oldest sister said that they would have to get
somebody for a sentinel to give them warnings. So she went out a
short distance from the cave and cried out, facing the mountain where
there was a big grove of iimlier, saying, ''Oh! You Bear! Do come
cut of that place and come here!" After the call, there came out a
bear, leaping, and when it was within a short distance it stopped and
stood like a human person, awaiting further orders. "Now, Bear,
we want you for our sentinel at the door, inside of the cave. Will
you now take your position?" said the oldest sister. Bear walked in and
took his place. Then she faced the most rugged or rough looking
mountain and cried out, saying, "Come down, you Panther! Come over
quickly !" Then Panther came from the rocks and came trotting tow-
ard her. Panther stopped and stretched his slender body and wagged
his tail and opened his mouth wide and showed his jaws. ' Now,
Panther, take your place at the door, inside, and act as our daily senti-
nel for us sisters !"' said the oldest sister. Panther then occupied his
place. These sisters were then very much satisfied, so far. Time went
on and the sisters had very good times outside and inside their cave.
One morning the youngest sister made an open proposition before
the rest. The oldest sister of course was to judge what was best for
all. 'T would like to have a son," said the youngest sister to the rest.
All were silent except the oldest sister, who agreed with the idea. So
the sister went out and came in again to decide who was to be the son.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 95
This oldest sister said that there were two kinds of wood, of small size,
either of which wovdd he good ; these were a yellow willow stick which
grows along the beaver dams or drifts, and the red berry stick of whose
berries the bears are very fond, which is a very light red color and
transparent to the eye while standing. There ^re small ones growing
alongside the large ones. It was decided by all that the latter be
chosen. So they searched for the stick day after day. At last they
fonnd it, standing perfectly straight and healthy. They cnt it down
and took it home to the cave. Night came on and they all retired.
In the morning the stick was cut into proper length and laid on the
bed, which had very nice furnishings for a young man. Among the
furnishings were a buiTalo robe well quilled, shirts, buckskin leggings,
also buckskin moccasins. Against the lean-back there were a bow-case
and a quiver of arrows, also a lance with eagle-feather pendants, etc.
— such things as a young man needs. The next morning one of the
sisters got up and spoke to the stick. "Brother, get up out of your bed I
Take this spoon ! Here is the water. Wash your face and get ready for
your breakfast." Each morning the sisters spoke in the same way to the
stick, until the fourth time, when the body of the stick moved a little.
The fifth time the sister spoke to it and it spoke a little, but went to
sleep again. The sixth time the next sister spoke louder and emphati-
cally, and the body was fully developed, and it rolled over to the other
side. The seventh time this youngest sister brought out a vessel of
water, dipper, pemmican in a wooden bowl, some berries, etc.. and stood
by the bedside. "Now, brother, get up! Take this spoon, wash your
mouth and face and eat this food!" said she. Immediately this stick
(man) got up as a man. dressed in the best, and did as the sister
directed. After he had had his breakfast he said to his mothers, "I
am glad to have such liberty, for I had been standing a long time, and
was fully exhausted, and I am very thankful for this privilege," said he.
"Yes. we want you now to look out and see the clouds, the green earth,
timber, the courses of the creeks, the beautiful hills and grand moun-
tains, to breath the air and stretch yourself well and take in every-
diing m nature ; for >'ou shall be our son, to do the errands if necessary,
to climb the hill-tops, to see the game and to do other things around
the cave, as might be expected of a young man," said the younger sister.
So this young man went and did. as directed. His name was Red-Stick-
Man (Hawaunawnae).
Red- Stick-Man did as he was directed by the sisters, till one day
he told his mothers that he was going to the other camp for a visit,
and that he would be gone for a dav, but that he would come back
96 Field Columbian Museum — Anthropology, Vol. V.
by sun down. These mothers cautioned him, and he promised
to be home soon. So they fixed him up in his best clothes, gave him his
lance and he started ofif toward a cut in the mountain. When he
reached the cut, he came to a cottonwood tree and noticed an eagle
nest with young ones. He decided to get some more eagle feathers ;
so he stopped, undressed himself, and laid his clothing in a pile, and
began ascending the tree. When he was within reach of the birds
Nih'a^ga" came along and saw Red-Stick-Man up in the tree, his clothes
lying on the ground. "Well, I wish this tree would stretch upward and
that the bottom of it would become very smooth," said Niha"ca". So
the tree stretched its height and made it impossible for this young man
to descend. Night came on, and Red-Stick-Alan was still missing. Tn
tlie morning the mothers concluded that something had happened to
him on the way.
"Now Bear and, Panther, I want you to be successful, and look
for our son." said the youngest sister. Niha"ca" put on Red-Stick-
Man's clothes and went to the camp and introduced himself in the dis-
guise as Red-Stick-Man. When he reached the camp he walked in,
singing a merry song, holding the lance. When the people heard the
music they informed one another that Red-Stick-Man had arrived,
and said that everybody ought to get out and welcome him, since they
liad lieard of his presence.
Bear and Panther started on a trail and Panther finally came to a
standing tree and stopped, looked up and wagged his tail. When these
mothers got to the tree they saw their son up in the tree almost naked,
trying to come down. "Now, Bear and Panther, be strong and cun-
ning, and go up and liring down our boy in safety," said thev. So these
animals climbed the tree without any difficulty and brought the boy
down safely. The boy held fast to the neck of these animals as they
went down the tree, climbing backwards. The mothers took the son
back to the cave and new clothing was furnished, and once again he was
a beautiful young man. — D.
Told by Black-Horse. Cf. 44. For the incident of the buffalo falling dead from a glance, cf.
Boas, Joiirn. Am. Folk-Lore, Vol. IX, p. 2SS.
46. — Nih'a'^ca^ and Panther-Young-Man.'
Nih'a"Qa" lived with his wife and children. He asked his wife :
"Are there any young men who come to the tent courting?" She told
him : "Yes, there is one. His name is Panther-young-man (baxa"-
ka'^ anaxaa)." Nih'a"ga^ dressed himself as a woman, and went out for
' Informants J.
()CT., 190^^. AkAI'AHC) 'I'rADITIOXS — DoRSKV AND KuOEliKR. 97
water. The Panther saw and approached him. At first N:h'a"ca"
seemed not to notice liim. Then he smiled at hiai. The Panther asked
him to marr_\- him, and Nih'a^qa" consented. So they were married and
hved together. Nih"a"Qa" tnld the Panther: "Only touch me. that will
satisfy you." He sent him h.unling-. ddien he went out on the prairie.
He saw a rahhit. and said : " Come here, my friind, I wish to speak
to \ou." "What do }ou wish?" asked the rahhit. "I want you for my
child. I will keep you and give you food and water." The rahhit con-
sented, and Nih'a"(;a" took him home under his dress. After a time,
when the Panther came home, he said to him : "We are going to have
a child." "Good." said the Panther. He continued to go hunting. The
rahhit grew fat. and Nih'a"qa" became tired of caring for him, feeding
him. and giving him drink. So he gave birth, and wrapped the rabbit
up closely, and laid him on his bed. When the Panther came home,
he told him: "We have had a child born to us.' "Good," said the
Panther. "Is it a boy or a girl?" "A boy," said Nih'a"ga°. "That is
good." "It is very strange in appearance. It looks like a rabbit. It
is very fat." "It is well," said the Panther. Then he started out to
hunt again, but came back behind the tent and listened. A man from
another tent came in and said to Niha"qa": ' It is very strange. You
have been married only a short time, and have a child already. How
can that be?" "This is how it is," said N:h"a"ga", opening his dress
et penem stantem monstrans. "That is how I gave birth to a child."
When the Panther heard this, he ran into the timber [from shame].
"Stay there! The woods and brush will be wdiere you will live,"
Niha"ga" said to him. Then he said to the rabbit: "You are too fat.
You shall have no fat, except on your kidneys, and on your back behind
the shoulders. You will run fast, and leap, and live on the prairie.
This I give to you." — K.
47. — Nih'a'^ca'^' and Whirlwind-Woman.'
Nih'a^ca'^ was traveling. He met Nayaa"xatisei (Whirlwind- wo-
man) crawling.' He said: "Get out of my way!" So Whirlwind-wo-
man went away, and the dust spun in a circle. Soon he came to her
again. "I do not want you. Whirlwind-woman, go away !" he said.
Then she whirled off. Again he came to her and said: "There are
' Informants J.
- Niiyaanxat means both whirlwind and caterpiUar. Whirlwinds are supposed to be caused
by caterpillars. Similarly the turtle (biianan) has power over the fog (biianan). Curiously, the
same belief is implied in a ceremonial practiced by the Omaha-Ponka, whose words for turtle and fog
are not alike (J. O. Dorsey, .Ann. Rep. Bur. Ethn., XI, 410.) Whirlwind-woman was several times
mentioned as having brought the earth to its present size by spinning around it, while it was still
9^ Field Columbian Museum — Anthropology, Vol. V.
some people that I like to have near me ; but I do not like you." So she
flew off, but came back in his path along the river bank. Niii'a"ca"'
came to her again. Then he began to like her. "I want vou for my
sweetheart,'' he said. "No," she answered. 'T am not used to remain-
ing in one place. I travel. I Avould not be the wife for you." "You are
like me !" said Nih'a"ga", "I am alwavs traveling. Moreover, I have the
same faculty as you," and he began to run and turn and spin about,
raising the dust and tlirowing the dirt into the air with his feet. But
Whirlwind-woman refused him. Then he started again, running and
spinning, stirring more dust and kicking it higher. Coming back to her
he said : "There, I have the same power as you. I can throw the earth
just as high." Whirlwind-woman started, whirled, caught him, and
blew him over the bank, so that he fell head first into the water. "I was
only joking, I was not intending to do anything to you," he called.
Whirlwind-woman called back : "Such is my power." She was already
far away. — K.
48. — Nih'a^ca'^ and Whirlwind-Woman.
One day N:h'a"ca" took a stroll down the river, and having reached
a steep precipice that overlooked a small grove and the river, he stood
gazing at the scenery before him.
At this time small, gentle Whirlwind came along and as she came
nearer to him, Niha"ca" said: "Why are you lingering here? I da
not wish to have you near me." Whirlwind without ceasing for a
moment, passed on.
Niha"ga" pursued his walk following the course of the river.
When he had reached a small divide, another and stronger whirlwind
overtook him. Nih'a"ca", being somewhat disgusted, remarked, "I do
wish you would keep away from me !" The wind whirled by, and
seemingly paid no attention.
Nih"a"(;a" strolled along listlessly. The further he walked the
grander became the scenery which lay before him. The wide landscape,
dotted here and there with groves and hills, seemed to invite him on.
Near this spot there was a wide bank. Below it there was a deep
green river and woods in which there was a luxuriant growth of shrub-
bery and weeds. At this place another whirlwind overtook Nih a^ga^.
small after havinsr been made from the mud brou>,'lit by tfie turtle from the bottom of the primeval
water. Her circular course, and her stoiis to rest, are represented in decorative symbolism. She is
also said to have been the originator of quill-embroidery, at which she worked as she circled over the
earth, and of the decorative designs painted on rawhide bags. (The .•Xrapaho, Bull. .\m. Mus. Nat.
Hist,. XVni, lip. 6o, no, 121.) For a similar method of enlarging the new world see Petitot.
Trad. Ind., 1S86, 14S (Hare Indians).
Oct., 1903. Arapaho TRADrnoNS — Dorsky and Krokbkr. 99
• He, feelins;' her presence, uUeri'd a s^ruiil and said : ' Vcnx must lliink
I am in love^ with you." The wind, re<;ardless of -the remark, Ijlew by
with greater speed and left behind her the poor man, still making his
way toward her path. Having walked some distance he became weary,
and planned to go just so far. He finally reached a nice quiet spot where
there was a level covered with soft buffalo grass. Here he lingered a
w bile before returning".
As he started homeward Whirlwind came along much stronger.
When the man saw her coming he shouted to her, "Say, Woman, I
want to sa}' a word to you." She hesitated a while and then ventured
towards him to comply with his request. On reaching him she said :
"What do you want?" He answered with a proposal, saying, ''Will
vou consent to be my life companion?" She answered: "How can I
ever be, when I am always on the go? I refuse, because I am never
at one place for any length of time." The man answered with a smile:
"Oh, that matters not; I am in the same position; 1 travel all the time,
too." ' Well, that settles it all," said Whirlwind.
She then turned and darted away from him like a flash of light-
ning. He continued to return by going up the river, fnMii whence he
came. He had in his hand a small stem of blue grass, wdiich he amused
himself with while walking. As he drew nearer the liank, the whirl-
wind was coming from the opposite direction. When Nib'ri"ca" reached
the bank Whirlwind came faster. Seeing her, he raised his hands for her
to stop.
She did as she was told without questioning him. He stepped
forward with all his dignity and said, "Woman, will you kindly con-
sent to take me as your husband?" With a sneer, she replied: "Bah,
I told you I could not be your wife; you know my reasons." At this
she blew forth with greater force than ever before.
Poor Nih'a"ga", disheartened over the refusal made, made his soli-
tary wav, barely noticing nature. He scarcely knew when he had
reached the divide. The noise of Whirlwind attracted bis attention.
The poor man braced up and determined to make another attempt in
proposing. Just as he reached the divide, they met again, face to face,
as it were. The man shouted to her to stop.
This time the whirlwind became out of patience with Nih'a"Qa"'s
foolishness ; however, she did not hesitate to see what he wanted. She
stopped, and walked forth to him, saying wdth an angry tone : "AVhat
do you want?" He pitifully replied : 'T must ask you again if you will
take me for your husband? You are so very fascinating to me." With
a voice that did not quiver, she replied: "No! I have told }ou that it
LofC.
TOO Field Columbian Museum — Anthropol(3GY, Vol. V.
would not be wise for me to consent to such foolishness. What would
be the use? I could never be at home with you. for I must travel night
and day." "So must I," replied Nih a"(:a" ; "I travel night and day, too,
and travel with as much speed as you do.''
The whirlwind laughingly said to him, "If that is so, I shall be glad
to have you show me how you travel." The man stepped to one side,
saying, "Very well, I shall show you. He then started forth, running
with all his might and at the same time he picked up dust, leaves and
grass and scattered them, as he whirled about. After showing his
skill, he asked, "Now do you see that I can travel as you do?" Whirl-
wind said, "Yes, you do just a little, and now if you will step one side
and watch me. I shall show you my speed." The wind, who had in-
creased in her force and velocity each time she had met N:h'a"ga", flew
past him, and every time she did so she tipped back the top of his head.
In doing this, she left a mark at the tip of his head. When she had
passed him, she raised dust and remnants of dead vegetation.
Nih"a"qa" stood for a moment watching her as she swept along, and
then turned to journey onward to the steep precipice where he met
Whirlwind again. Now that she had gained much strength, she tossed
the branches and raised glouds of dus{, thus making a clamor as she
blew. The man, having seen her great power, yearned strongly for a
marriage. He thought of this as being his only chance, so he stopped
and primmed up, so as to appear respectable in her presence. Nearer
and nearer she came. The man shouted, "Stop for a few minutes, I
have something to tell you.
Whirlwind ceased, and Nih'a"(^a" stepped forward, saying: "Oh, I
do wish you would consent to marry me ; I should be ever so happy to
have you for my companion." She in response, chuckled a little and
said: "Display your power and speed in traveling once more." At
this Nih'a'^a" started off instantly, whirled about and kicked up a'small
cloud of dust. Having gone a short distance from her he turned and
went through the same performance. On reaching her he asked, "What
do you think of that?" She answered: "That is a little better than
your last display, but as yet you have not equaled my speed ; now I
want to show you my power." The whirlwind with all her force blew
past her admirer, knocking him down unconscious for a few minutes.
After having viewed his surroundings he brushed his clothes and
wiped the dust off from his face. His hair was parted at one side in-
stead of in the center.
Having found it useless to gain the wind's affection, he returned
home.
Oct. 1903. Arapaho Traditions — Dorsey and Krokf.er. ioi
I'l-oin the force of the whirlwind Nih'a"(;a" received a whirl spot
on his head. Whenever a person has the whorl on the side of his head,
he is considered very dull, lazy and talkative.
If a whirlwind happens to travel toward a person, he 'must squat
down and cover his face and wait until it passes. By doino- this, the
whirlwind recognizes the respect given to him : but if there is a i)erson
who does not believe the powers of the whirlwind and faces it, when it
comes to him with little or- greater force, his senses are lessened, —
he may lose his hearing, or be nervous the rest of his life.
In a storv about the whirlwind woman traveling from place to
place, making tipi discs, etc., we are told how the earth was enlarged.
— D.
Told by River-Woman (Northern Arapaho). Cf. No. 47, and see note 2.
4g. NlR'Af^gA^* AND THE BeAR-WoMEN.'
Nih a"Qa" was traveling down a stream. As he walked along on
the bank he saw something red in the water. Tbey were red plums.
He wanted them badly. Taking off his clothes, he dived in and felt
over the bottom with his hands ; but he could find nothing, and the
current carried him down-stream and to the surface again. He thought.
He took stones and tied them to his wrists and ankles so that they
should weigh him down in the water. Then he dived again ; he felt
over the bottom, but could find nothing. When his breath gave out
he tried to come up, but could not. He was nearly dead, when at last
the stones on one side fell off and he barely rose to the surface side-
ways and got a httle air. As he revived, floating on his back, he saw
the plums hanging on the tree above him. He said to himself: "You
fool!" He scolded himself a long tiine. Then he got up, took off
the stones, threw them away, and went and ate the plums. He also
filled his robe with them.
Then he went on down the river. He came to a tent. He saw a
bear-woman come out and go in again. Going close to the tent, he
threw a plum so that it dropped in through the top of the tent. When
it fell inside, the bear-women and children all scrambled for it. Then
he threw another and another. At last one of the women said to her
child: "Go out and see if that is not your uncle Nih'a"(;a''." The child
went out, came back, and said : "Yes, it is my uncle Nih'a"qa°." Then
'Nih'a"(;a" came in. He gave them the plums, and said : "I wonder
that }'Ou never get plums, they grow so near you !" The bear-women
wanted to get some at once. He said: "Go up the river a little way;
it is not far. Take all your children with you that are old enough to
• Informant B.
I02 Field Columbian Museum — Anthropology, Vol. V.
pick. Leave the babies here and I will watch them." They all went.
Then he cut all the babies' heads off. He put the heads back into the
cradles ; the bodies he put into a large kettle and cooked. When the
bear- women came back, he said to them : "Have vou never been to that
hill here? There were many young wolves there." "In that little hill
here?" they asked. "Yes. While you were gone I dug the young-
wolves out and cooked them." Then they were all pleased. They sat
down and began to eat. One of the children said : "This tastes like
my little sister." "Hush!" said her mother, "don't say that." Nih'a"ga"
became uneasy. "It is too hot here," he said, and took some plums and
went off' a little distance ; there he sat down and ate. When he had
finished, he shouted : "Ho ! Ho! bear-women, you have eaten your own
children." All the bears ran to their cradles and found only the heads
of the children At once they pursued him. They began to come near
liim. Nili'a"ca" said : 'T wish there were a hole that I could hide in."
When they had nearly caught him he came to a hole and threw himself
into it. The hole extended through the hill, and he came out on the
other side \\'hile the bear-woinen were still standing before the en-
trance. He painted himself with white paint to look like a different
person, took a willow stick, put feathers on it, and laid it across his arm.
Then he went to the women. "What are you crying about?" he asked
them. They told him.^ He said: "I will go into the hole for vou,"
and crawled in. Soon he cried as if hurt, and scratched his shoulders.
Then he came out, saying: "Nih'a'^ga" is too strong for me. Go into
the hole yourselves ; he is not very far in." They all went in, but soon
came out again and said: "We cannot find him." Nib'a"Qa" entered
once more, scratched himself bloody, bit himself, and cried out. He
said : "He has long finger nails with which he scratches me. I cannot
drag him c vU. But he is at the end of the hole. He cannot go back
farther. If you go in, you can drag him out. He is only a little
farther than you went last time." They all went into the hole.
Nih'a"(;a" got brush and grass and made a fire at the entrance. "That
sounds like flint striking," said one of the women. "The flint birds are
flying," Nih'a"(;a" said. "That sounds like fire," said another woman.
"The fire birds are flymg about ; they will scon be gone by." "That is
just like smoke,"'" called a woman. "The smoke birds are passing. Go
on, he is only a little farther, you will catch him soon," said Nih'a"ga°.
Then the heat followed the smoke into the hole. The bear-women
began to shout. "Now the heat birds are flying,"' said Nih'a"qa". Then
the bears were all killed. Ni'i'a"(;a" put out the fire and dragged them
' In the original, the bear-women at this point retell the whole story.
Oct., 1903. Arapaho Tradiiions — Dorsey and KuoEr-KR. 103
out. "Thus one obtains food when he is hungry," he said. He cut
up the meat, ate some of it, and hung the rest on branches to dry. Then
he went to sleep.
While he was asleep the coyotes and wolves came. They ate all
his meat ; and the mice came and cut his hair off short, and ate all of his
robe excepting a small piece on which he was lying. When he woke
up in the morning he found all his meat gone and his hair short. He
began to pick up the small pieces of fat and meat that lay scattered
about, gathering them into his scrap of a robe. Then he made a fire
and sat dowp in front of it to eat the leavings. Suddenly a spark fell
on his skin. Nih'a"(;a° jumped up, scattering all of his meat that re-
mained.'— K.
50. — Nih'a^ca^ and the Bear-Women.
Nih^a"ga° went down the river, and walking near the edge of the
shore he saw plums, full ripe. Further down he saw just the top of a
tipi, which was standing alone. He picked a few plums and went to
the tipi. He went in and was welcomed by four women. Said they,
"Well, Nih'a'^Qa", what has brought you here? What are you going
to do?" ."Dh, my sisters and my nieces, I have brought you some
plums. I found them close to the river, just a short distance from
here. It is wonderful that you folks do not run acrc>ss them. They
are nice and good to eat," said he. He gave them to the women and
they ate them.
These women were all nursing babies. "Say, sisters, just make
these children go to sleep. I shall look after them while you go and
pick the plums." So these women made hammocks inside of the tipi
and placed their babies in them to sleep. When the women had gone,
he took a big kettle, went to the river, filled it with water and hung it
on a tripod over the fire. The babies were sound asleep. He took
a knife and cut their heads off and put the bodies into- the kettle, placing
the heads back in the hammocks.
The women returned, bringing plums in rawhide bags. "Say,
sisters," said he, "while you were gone, I went out a short distance
from here and found a den of gray wolves, and I took them out and
killed them, and that is what I have boiling in the kettle, — for you all
' This tale is found among the Gros Ventre, Omaha-Ponka (T- O. Dorsey, Contr. N. A. Ethn.,
VI, ^62), and, according to Meeker, who thinks it of Arapaho origin, (Journ. Am. Folk Lore, XV, 84),
among the Sioux, Winnebago, and Chippewa. For diving into the water for the retiection of an object,
see Russell, Expl. Far North, 214 (Cree), Hoffman, .■\nn. Rep. Bur. Ethn., XIV, i6s (Menomini),
Russell, Journ. Am. Folk Lore, XI, 264 (Jicarilla .Apache). On the Pacific coast a more usual episode
is that the retiection of a person is taken for himself; thus, Farrand, Mem. .Am. Mus. Nat. Hist, IV,
123, Boas, Ind. Sagen, 66, 114, 168, 253.
I04 Field Columbian Museum — Anthropology, Vol. V.
to eat." The women thanked him for supplying them with food. "Well,
sisters," he continued, "I am sweating from work, cooking a mess of
gray wolves for you. I will have to go out to cool myself. When the
wolves are done cooking you may help yourselves." He went out and
sat down by the door and pushed the edge of his robe inside. When
these women dipped out the meat, they looked at one another, but
finally went to eating. One said, "Say, sisters, the meat tastes like our
children." "Oh! Don't say a thing like that; it is a very bad idea.
The meat tastes strange because it is from gray wolves," said another
of them. Nih'a"Qa° kept pushing the edge of his robe to cause no sus-
picicn among the women, but at the same time he was fixing to get
away. "Surely, sisters, this meat tastes like our children," said one
of the women again. Nih'a"9a'^ cut off the edge of his robe to allay
all suspicion and ran away secretly. After he had gone some distance
from the tipi, he cried out to the women, "I have cooked your children
for you all ! This time I have fooled you !" The women went to the
hammocks and found nothing but the heads of their children, which
were carefully laid there. They then began to crv and scratch them-
selves for the love of tlieir children.
Now these women were female bears ; so they started off, chasing
•Nih'a^ga". Nih'a'^ga'' was getting away, but the women were about to
catch him:, when he said, "I wish there was a tunnel in my path, where
I am going, so that I could get out on the other side !" And so it
happened, and he went into it and passed out at the other end, and
continued to run for safety. The women reached the tunnel, and went
in and came out the same way as Nih'a^ga" had. Nih a"Qa" saw them
following his trail, and cried again, "I wish there was a long tunnel
where I am going." So he came to another tunnel, passed into it for
refuge and came out as before. The women also passed into the tun-
nel, out and after Nih'a^ga*^ again. Nih'a"ga" was now becoming tired,
and the women approached nearer and nearer. "Now," said he, "I
do wish that there \A'as another tunnel for me to go into." So he came
to the foot of a hill where there was a tunnel, through which he passed,
but having emerged, he turned and sealed the end, then he ran around
the hill and placed mud over one eye, in order to change his appear-
ance. He came again to the entrance of the tunnel just as the bear-
women were entering. "Now what is the trouble?" said he, calling
himself One-Eyed-Sioux. "Nih'a^ga" fooled us," said they. "When
we went to picking plums he cut the heads off from r ur children and
cooked them for us in a kettle. We are after him. He went into this
tunnel." Now the women were still crying and were out of breath
Oct., 1903. Akai'aiio Traditions— Dorsey and Kroebkr. 105
from crying'. "Well," said he, ''you lei me go into the tunnel while you
stay outside. I will fetch him out all right." So he went in, but came
out again, telling the women that he had seen him inside, but that he
looked very strong. Still he said he would go in and engage him this
time, v'^o he went in, and the women heard him making a great deal
of fuss and howling. Finally he came out, with his face and hands
pretty well scratched up, and with his clothing torn. ''Say, women,"
said he, "he is a terrible man, but I am going to try again for your
sakes." But the women said no, that they had better go in themselves.
"All right," said One-Eyed-Sioux, "I shall watch him at the other end."
So the women went into the tunnel and looked for Nih'a^ga".
When they had gone, One-Eyed-Sioux gathered sticks of wood and
placed them by the hole and set them on fire. Then he heard one of
the women say plainly, "I guess there is a fire outside." "Oh ! The
fluttering birds have just passed," said One-Eyed-Sioux, "go on and
find him !" He now placed more sticks upon the fire, which made it
smoky inside of the tunnel. "I guess that there is a fire outside, be-
cause it is smoky in here," said one of the women. "Oh ! The smok-
ing birds have just passed by," said One-Eyed-Sioux. He was still
placing sticks of wood at the entrance of the tunnel. The smoke was
pouring inside so thick that the women smothered to death. After the
women made no efifort inside, he went in and found all dead. He
dragged them out and cooked them for himself. Then he said, "What
good luck I have, for I relish bear's meat.
This man who appeared to the women with a plaster eye was the
same identical Nih'a^ca'^. That is the reason why some of the people
have lost sight, and some have lost one eve, others have squint eyes, etc.
— D.
Told by Cut-Nose. Cf. No, 49, For deception by plastering the eyes, cf. No. 43.
51. Nih'a^CA'^ AND THE YOUNO Men RACE FOR WiVES.
There was a party of young men going on the war-path. One of
them carried the back side of a woman. While these men were walk-
ing, Nih^a"ca" came along and joined the party. "Say, young man,
let me carry that, so you may rest yourselves," said Nih'a^ga". "No,
you might stumble and break it. We can't travel without it, for we
brought it with us to use." said one of the party. "We are always par-
ticular with it and it does not allow anybody else to carry it," said they.
"Yes ! I shall be very careful and walk steadily," said Nih'a"ga". So
these young men gave him the burden, and he carried it. One dav,
io6 Field Columbian Museum— Anthropology, Vol. V.
while they were going fast, Nih'a"ca° struck his foot against a stick
or rock and stumbled, dropping his burden and breaking it in the center
into two equal parts. Nih'a"ga'' got a scolding from the party and went
off to another direction.
He came to a camp-circle When the women saw him coming
they started to catch him, in a race. When they finally caught him he
told them that he was going to the painted tipi in the center, to the
west of the camp-circle. "Leave me alone, for I. am going over to
the tipi which suits me best!" said he to the women. This tipi was
beautiful and there was a pipe of peace hung outside of it above the
door. Nih'a"(;a° went in and found a woman by herself. This woman
wanted him to remain as her husband, for there were no men in the
camp-circle.
Still, Nih'a"ca" ran away and went back and reached the young
men with whom he recently had journeyed. "When I stumbled and
broke it into two parts you men scolded me for it. Now I have ccme
over to tell you that I have found a camp-circle, consisting entirely of
women. Now is your chance to be happy and become husbands. Be-
cause you men put the blame on me for breaking that object, and so
putting an end to your fun, I came to tell you the truth, that there is
not a single man in sight at that camp," said he. "Well, then, Nih'a"Qa°,
we will have a race for wives. The one who runs the fastest gets the
prettiest," said the young men "All right! That will do_, but you
must understand that I have already selected a tipi, which stands in
the center of the circle and has a pipe of peace hanging over the door.
You folks might outrun me. and take a liking to that tipi. It belongs
to me by right, because I got to this camp-circle first," said he. "Oh,
pshaw ! W^e can't beat >ou, for we know that you can run very swift.
You can easily get to the tipi which you mentioned first," said the
young men. So they all stood in a row and started. Nih'a^ga'' was in
the race.
Before starting, they agreed that all should slacken their speed
to allow Nih'a"ga" to get in the lead. Consequently he was in the lead
just after they began the race after the women for wives. "Oh, say,
.Nih'a^ga'', stop ! You are too fast, this is nict fair. We think that you
you ought to bear weights at your ankles and at your wrists, to give
us some chance," said the young men. So these young men went out
and searched for stones, which they took and fastened to his ankles
and wrists. Then the young men and Nili'a^qa" stood in a row again.
Again thev started on the race. These young men agreed not to run
fa.st, but to give the chance to Nih'a^ga". Nih'a"qa° was in the lead
Oct. 1903. Arapaho TKADirioNS — Dorsey and Kroebkr. 107
again. "Oh, say, stop, Nili'a"(;a" ! You are too swift for us. We
think that v,( u are giving- us a poor chance for the women. Had you
not better put a heavier weight on your ankles and wrists," said the
young men. "All right ! You may fasten on the weights if you desire."
said Niha"<;a". "Oh, Nih'a"qa" is light and very swift, therefore he
can surely outrun all of us," said the young men in earnest voices. So
finall}- they began the race again to the camp, the young men taking the
lead, while Nih a"(;a° stopped and began to untie the stones and recks.
"Oh, partners, remember my tipi stands in the center and bears the
painting outside of a pipe of peace, but you can run for the other
places," said he in a loud voice. The young men, running as fast as
they could, did not pay any attention to him. When the young men had
reached the tipis and selected every cue, Niha"ga" came in panting.
He went to the painted tipi and peeped in and saw the woman with a
man. N.:h"a"ca'^ told the man in the tipi that he had once been in the
tipi but that he had run away. Then the owner of the tipi ordered
Nih"a"ca" away. He was greatly disappointed and walked away to the
east part of the camp and came to a well tanned tipi, which was owned
by an old woman. He went in and found the old woman sitting alone.
"Well, grandson, where are you going?" said the old woman. "Oh,
no, old woman ! Don't you know that I am your brother-in-law ?" said
Niiha°(;a°.
So instead of having the first choice for a wife, Nih a''<;a° married
this old woman. — D.
Told by Cut-Nose.
52. — Nih'a^'ca^' and 'j-he Mice's Sun Dance.'
Nih"a"ga" was out on the prairie. As he was going he came to
a sun-dance. He went up close ; the drum was sounding softly, and he
could hear the shouting. "Ya, let me look at the dance," he said. There
was continual shouting from inside an elk-skull lying there on the
prairie. Then Nih'a"ga'^ shoved his head in at the hole in the skull. The
mice that had been playing inside all ran out, and Nih'a^qa" stuck fast
with his head in the skull. He felt aimlessly about him. "What kind
of a tree are you?" he said to whatever he touched. 'This is 'dog-
wood,' "it was said to him. Then he went on again. "My friend, what
kind of a tree are you?" he asked. "This is 'bow-wood' '"' "Indeed!"
Then he asked agam : "My friend, what kind of a tree are you ?" "This
is 'Pawnee-wood.' "^ "Well, I am getting closer [to the river]," he said.
' Informant A. Text.
- Black-jack.
^ Dogwood.
io8 Field Columbian Museum — Anthropology, Vol. V.
"My friend, what kind of tree are you?" "I am 'praying-bush.' " "In-
deed!'' Then he started on again, feehng about him. "My friend,
what kind of a wood are you?" "This is cottonwood," the tree said to
him. "Well, I am finally getting near." Nih'a"ca" said to himself, and
he continued to go. "My friend, what kind of wood are you?" "This
is willow," it said to him. "Well, at last I have got there," Nih'a"ga''
said. He stepped on the sand and walked over the bank, falling into
the river. He floated down with the stream. Farther down scmie wo-
men were bathing. When he came near them, he said: "Hit me right
in the middle of the head." Then indeed they struck him where he
told them, and cracked open the skull. 'T will take it for my scraper,"
the women said, as they seized the horns of the skull. "Nih'a"ga° is
always providing for us." ' — K.
53. — Nih'aNca'^ and the Mice's Sun Dance.
After Nih'a^ca" had created nian and woman and the other things,
he went from place to place to see if everything was all right. Niha^ga"
went down a river, which was a big wide river, with trees on both sides,
and he came to a camp which was in a circle. He heard a noise at the
camp, and said. "I must see what that noise is." So he stopped to look
around, and saw the camp in the circle.
In the center stood a big looking object and a big arbor. The peo-
ple all around were singing and drumming. He heard all the noise
that could be made ; so he went to the place. There that thing stood
with the people all around it looking at it, and he tried to make his way
through and he saw all the people inside of the lodge dancing and
singing and having a good time. He could not make his way through
for some time. Finally he got his head in, and finally he thrust his
head entirely in, but the moment he did it he found himself fast. When
he thrust his head in he stuck it into an elk's skull, and these people that
were making this dance and noise were mice in the skull.
So after he had gotten his head fast in the skull, he turned around
and went back in the direction of the trail in which he came. "I know
That willows grow near the river. I know that cottonwood grows close
to the river," said he, and he went on his way feeling of the bushes that
he came to, and by feeling them as he went on his way, he got to the
willows along the river. He said, ' Now I am getting closer to the
river," and he kept on going till he came to the cottonwood tree, and
he said, "I am getting closer yet." He finally got to the sand-bar ; the
' Gros Ventre also.
Oct., 1903. Arapaho TRADirioNS — Uorskv and Kroeber. 109
water was somewhat deep, and he laid his back on the surface of the
water and doated down.
Below there were women and girls bathing; they saw tlie skull
floating- cU)wn the river, and they got out and said, ' There is a skull •
floating down the river, let us catch it." The women told the young
men to supply themselves with ropes and to come near to the shore and
catch this skull floating down the river. So they roped it and dragged
it to the shore, and there was Nih a^ga'^. They all said, "That is
Nih'a"ga" !" Tliey recognized him by his color.
Nih'a'Vra" said, "Now hit me right in the forehead, on top of the
head." So thev hit him on the top of the head, and the skull opened
and there he was, and he laughed and greeted these girls. "I feel happy
to see you, sisters,'" he said. (He was at a camp where bathing took
place ) Then the girls said to him, "What do you want, Niha^'ga'^; do
vou want anything?" Then said Nih'a^qa", 'T am feeling somewhat
tired and needed a little rest, and if you have no objection I want to lay
my head on your laps, sisters-in-law." So Nih'a^'ga^ laid his head on
their laps, and they began to search for lice in his head and there they
worked away until Nih'a^qa" went to sleep. After Nih'a^ga'^ had gone
'to sleep, they left him, and there he lay on the bank ot the river. He
finally w-aked up and commenced to scratch his head, and to his sur-
prise, found cockle burrs all over his heaH. ''Now," he said, "what am
I going to do?" So he decided to cut his hair to get rid of these burrs.
So he went and cut his hair. — D.
Told by Hawkan. Cf. Origin Myth, Arapaho Sun Dance ; also Nos. S2 and 54.
This tale is cited as a reason why no one may approach or enter the Sun-dance lodge from the
west, the altar with the buffalo skull being just inside the lodge on this side.
54. — Nih'a^ca'^ CUTS HIS Hair.
Nih'a"ga" went do\\n the river and came to some women taking a
bath. "Come over. Nih'a"ga° ! We are playing. Let us have you for
a child, one at a time," said the women. These women were very
handscme and charming. So Nib a°ga" went to them and selected the
best one as the first mother. He laid his head on this woman's lap, which
was very soft ; then the rest of the women began searching for lice on
his head. These w-omen picked his lice until he fell asleep. While
sleeping, the burrs began to stick to him, until his head was covered
with them. (The women who loused him were burrs.)
Finallv he awoke with the painful contortions of his face, caused by
the burrs. So dreadful was the pain about his face and head that he
took a knife and gradually cut ofif his hair, a lock at a time, until he had
no Field Columbian Museum — Anthropology, Vol. V.
it all off. He accidentally ran the knife into his head, which made it
bleed.
So he started out again and finally reached his tipi. Just before he
got close to his tipi, he cried very bitterly. When he reached home he
told his wife that he was glad to see her again, saying, "They told me
that you were massacred by the enemy, so I went and mourned for you,
and for this reason you will notice I have cut off my hair short."
Because Nih'a"ga'^ had his hair cut short as in mourning for his
family, the method has been followed by the Indians. — D.
Told by Hawkan. Evidently a shorter version of No. 53.
55. NlH'A^gA'^ CUTS HIS HaIR.'
Nili'a"ga" came to a camp. Two women were sitting outdoors,
sewing. As he passed by them, they said : ''Well, Nih'a'^ga'^, where
are you going? Come here, let us louse you. We will louse you a Httle
while." "But I am in a hurry, my sisters-in-law," said Niha'^Qa".
"Listen, Nih'a"ca", come here ; we will louse you for a little while only."
"Well, then, let it be," said Nih'a'^ga'^. "Am I right, my sisters-in-law —
am I to lay my head on your laps ?" " "Yes,^ my brother-in-law
Nih'a"ga", let it be as you wish. Come, sit down and put' down your
head." As he was being loused, he put his hands on them. "How
fat you are. I should like to do something dirty." "You speak ob-
scenely. You talk in vain, NiVa'^ga'^, they said to him. After a while,
as he was being loused, he gradually fell asleep. Soon he was snoring.
Then, "Come, my friend, go and get burrs," the women said to each
other, ^^'hcn they came back Niha°ga° was still snoring. "Here are
lice for our brother-in-law ; or he can do without lice if he pleases," *
they said, and put the burrs in his hair. When they had put all the
burrs on his head they left the old man. After a while Nih'a^ga" woke
up, ''Ugh ! It hurts ;" he said as he scratched his head. "I wonder
what it can be that is so sharp? How it hurts!" he said, and scratched
his head again. But the burrs only hurt him the more. Then Nih'a°ga°
got up. "What a fool I have been! What shall I do now?" he said.
He started at random down the river. After a while he came to a
tent. "Ah, Nih"a"ca", where are you going? You have curly hair
now!" "Yes, my hair is curly, — I have so many lice. That is why I
' From a text liy informant A.
^Hatcaawunan.
^ Hahou, often equivalent to " thanks." *
■* Hii;abihin hantihii iteibeit nah^waeig h.Hntihii tciiteibit.
Oct., 1903. Arapaho Traditions— Dorsev anm) Kroki'.kr. iir
came." said Nih"a"(;a", "in order that you might cut my hair." "Oh,
don't, Nih a^ga'^ !" they said to him. ' I have heard that they say that my
wife is dead. That is why I want my hair cut," he said, and began to
weep. Every now and then he blew his nose. "Well, let it be then,
Nih'a^ga", we will do it," they said to him. But Nih'a^ga" could not
stop crying". "That will' do. Come, stop! You have cried enough,"
they said to him. After he had had his hair cut, he started homeward.
When he came near his tent he began to cry with all his might, be-
cause he had loved his wife and children so. "The same old fool!
What troubles him now?" said his wife. "My wife, whom I loved so!
My children, whom I loved so! Alas!" he was saying as he went
along. "What is the reason his hair is cut? He must have done some-
thing again," said his wife. When Nih'a"<;a" came to the tent he saw
his wife and children. ' My dear wife! I see you again with joy. I
had heard it said you were dead. That is why I cut my hair." Thus
he said to his wife, and embraced her and kissed her. "I am so glad
to see you again, my wife. Oh, how lucky I am!" "They gave you
false news, my husband," his wife said to Nih'a"ga".' — K.
56. — NiH'A'^gA'^ GOES Fishing."
As Niha"(;a° was traveling down stream, he met a man who was
fishing. The man had a fish line made of his own skin and used his own
flesh for bait. Ex ano frustum deciderat et inde cutem per tergum cer-
vicesque usque ad frontem avulsam pro linea Tiabebat. This he threw
into the water, and whenever he pulled it up he caught a fish. Then
Nih'a"ca" began to cry, and said to him: "Pity me! teach me this!"
The man consented to give him the power. Cum Nih'a^gae ut se in-
clinaret imperasset. in eius ano foramen fecit and then cut loose a strip
of his skin, leaving it attached only at the forehead. He told him :
"Use it three times and no more." Nih a^ga" went on and came to a
pool in the river. He dropped his baited line and caught a fish. Going
on down stream, he came to another pool and again caught a fish.
Farther down he caught another. Going on again he dropped his line
for the fourth time and left it in the water for some time. Suddenly
a large fish seized the bait. Nih a"qa'' tried to pull it out, but could not
lift it above the water farther than the head. Then the fish l^egan
to pull him. He seized a root, but nevertheless was dragged into the
river. There the fish swallowed him. 'T told him to be careful," said
the man who had taught him. He went down to where Nih'a^ga" had
' Gros Ventre also.
" From informants J.
112 Field Columbian Museum — Anthropology, Vol. V.
disappeared. Wliere the water was shallow he saw the fish, caught it,
and cut it open. There was Nih'a'^Qa" inside. "'Come out, my friend,"
said the man, and Nih'a^ga" came out smiling.' — K.
57. — Nih'a^ca^ sharpens his Leg and dives on the Ice."
Nih'a"ca" went to visit his friend. When he arrived, his friend
said to him: "Come in, come in! Well, my friend, sit down here."
Then he went out. Nih'a^qa" peeped out and saw him sharpening his
leg. When he had sharpened his leg he saw him go unconcernedly
out on the prairie. Then he called : "Hoi, hoi, hoi, hoi," and drove out
the buffalo. Then Nih'a^ga" saw him kick one of them and kill it.
Then he pursued another and kicked it and again struck it down. Thus
he killed four. Then he came back and skinned them and brought in
the meat. Niha'^qa" ate busily ; then, as he started to go home, he said :
"Now, my friend, you must come to my tent also." Then he went off.
After a time this man went to visit Nih'a."ga°, and when he arrived,
"Wa'^hei, wa°hei, wa'^hei, my friend ! Come, sit down," said Nib a'^ga"
to him. "Now, my friend," he said again, "sit here and wait for me;
I will come back." So Nih'a"ca" left the tent, and sitting down on the
ground, began to sharpen his leg . After he had sharpened it, he went
out on the prairie and alarmed the bufifalo, calling: "Hoi. hoi, hoi!"
He drove one of them away from the herd and kicked it. But when he
had kicked it, he was unable to pull out his leg, and the bufifalo dragged
him along. After some time his friend said : 'T wonder what my friend
is doing." He went out and saw him being dragged along by the buf-
falo. Thereupon he pulled him out, and after he had pulled him out
he said to him: "Now look carefully! This is the way to do it."
Then he killed four. He did what Nih'a"(;a'^ had wanted to do. After
they had eaten, his friend went ofif, saying to Nih'a^ga^: "Now, my
friend, it is your turn to come to me."
Then, after a while, Nih^a"(;a'^ visited him again. "Wa'^hei ! Come,
sit down, my friend," the man told him. After Nih'a°ga" sat down, the
man said to his wife: "Come, hand me my feathers." Then his wife
got them out as readily as if they were lying on top. "Now give me
white paint," he said, and his wife gave it to- him. "Well, now give me
my shoulder belt and my whistle," he said again, and she gave them
both. Then, after he had painted himself and put on his wings, he
and his friend Nih'a^qa" went out together towards the water where
there was a round hole in the ice. "Now look at me, my friend," the
' .Added as an episode in the o iginal was a version of thie preceding tale, No. 35.
- From a text, informant C.
Oct., 1903. Arapaho Traditions — Dorskv and Kroeijkr. 113
man said to him, and he went up into a tree that was leaning- out over
the water, and standing there, he made a motion forward four tmies,
at the same time blowing his whistle. As he moved each time, he
flapped his wings. The fifth time he plunged headlong through the
hole. After a while he emerged with a fish and some ducks. In this
way his friend gave Nih'a"Qa° to eat. When he got up, Nih'a^ga'' said
to him: "Now you in turn must come to my tent."
Then again after some time his friend visited him in return. When
he arrived: '"Wukaha, wukaha! Sit down," Nih'a"(;a° said to him,
and gave him a pipe to smoke. Then he said : "Now, old woman,
hand me my feathers and my whistle, and white paint and my shoulder
belt." "Where are they? I cannot find your things," said his wife to
liim. "Hurry up. Tliey are over the bed — look for them ! Don't
be so reluctant," Ni'.i'a"ca" said to his wife. After a while she at last
fcund all his ornaments. Then after he had dressed himself, he and
his friend both went to the water. "Now, you too look at me, friend,"
he said to the man. Then he slowly climbed the leaning tree ; then he
began to do just as the other man had done: he moved his body,
flapped his wings, and whistled. Four times he whistled. The fifth time
he made a motion to draw back, but fell down head-first and struck
the ice in the wrong place and broke his head. "Now you have done
it again," his friend said to him. After a while Nih'a^ga'^ became well
again. After he recovered, his friend again showed him how to do it.
Instead of being given food by Ni!i'a"ga'^ he procured it for hini and
gave it to him.' — K.
58. — Nih'a^can dives on the Ice.^
Nih'a°ga° was traveling down stream in the winter time. He saw
a fine tent ornamented with paintings. He looked at it carefully, think-
ing to paint his own tent with the same designs. Then he walked
about the tent, and coughed. A man came out from inside and said :
"Come in, come in !" Nih^a"ca" entered and sat for some time. Then
the man said : "My friend, I do not know what to do for you. I have
nothing to eat, but I will do what I can. Wife, give me my whistle
and paint." Then be combed his hair and painted himself white all
over. Going out, he went to a dead, bare tree, which leaned -over the
'For the idea of sharpening a leg, see also Nos. io8, log, and Journ. .Am. Folk Lore, XIII,
i6g (^Cheyenne). For the imitation of the host by diving through the. ice, cf. J. O. Dorsey, Contr.
N. A. Ethn., VI, 557; Teit, Traditions of the Thompson River Indians (Mem. .Im. Folk Lore See, VI),
41; Russell, Journ. Am. Folk Lore, XI, 2% (Jicarilla .-Xpachel. See also Rand, Legends of the
Micmacs. 300; Leland, .Algonquin Legends of Nevv- England, 208. '
^ Informant B.
114 Field Columbian Museum — Anthropology, Vol. V.
water. The ice had frozen heavily. The man chmbed up and went
on a branch diat projected over the lake, and sang four times. At
the end of each song he whistled and bent forward as if about to jump
down. The fourth time he really jumped, and striking the ice, broke
through and went under it. He was out of sight a long time, but
finally the ice near the opposite shore cracked and broke and the man
emerged with a beaver in each hand. He came back and said to his
wife : "Cook this. Now I have something to eat." His wife skinned
the beavers and they had plenty.
Niha"^(;a'' had wj^tched him closely, and, after the men had eaten,
they talked. When Nih'a"ga" prepared to leave, he said : "My friend,
I think we are alike. I have the same powers as you ; I also have water
where I live, and my tent is painted like yours. Now I am going, but I
want you to come to me. Then you will see me do what you have done."
The other man said: ''Thanks, my friend; I will surely come to see
you soon." As soon as Niha^ga" got out of sight of his friend, he
began to run and ran all the way home. Before he reached his tent
he called to his wife : "Take down the tent, we will go to another
place to live !" His wife began to strike the tent. "While vou get
ready to move I will kok for the new place to camp," said Nih'a"Ca°.
He found a lake which had a dead tree at its shore, looking like the lake
and tree which the other man had. He returned to his wife and to-
gether they went to that place. Then he got clay of dififerent colors,
and said to his wnfe : "Stretch out the tent covering; this is a new
place for us to live and we must paint our tent freshly." Then he
painted the tent skin, set up the same number of poles as the other man
had had, painted them as he had seen them, and made the fireplace just
like the other one. When he had finished all this he helped his wife to
put up the tent, fastening feathers and tails of the same kind as he
had seen, to the tent and the tent poles. He also painted the door of
the same color. Then he waited for the other man. Finally he saw
him coming. He ran inside and said to his wife : "Come, sit here !
My friend is coming to visit us ; he will remain some time. We must
treat him well." He made her sit down in a certain place, though she
did not know the reason He told her: "Do not cook for him till I
tell you to." The other man came up and saw the tent and thcught:
'Tndeed, he has a tent painted just like mine. He must have the same
medicine." Then he coughed. "Come in, ni}' friend, come in. and sit
down here," said Nili'a^ca". He made him sit in the same place as he
himself had sat in in the other's tent. After a while he also said • "Well,
my friend, I have nothing to give you to eat." Then he told his wife
Oct., 1903. Akapaho Traditions — Doksey and Krokber. 115
to give him his whistle and paint, and he coml)ed himself with a por-
cupine tail. "Mix this paint with water and stir it," he said to his
wife. She continued to look at him questioningly, not knowing his in-
tentions. Then he undressed and began to paint himself. Soon he said
to his wife: "Paint me here where I cannot reach myself. We have
nothing to eat and must do something for our visitor." Then he went
out and climbed the tree and stood on a large projecting limb; he
sang the same song that the other man had sung, and whistled and
made the same motions as he. But the fourth time he became afraid
and was about to draw back from the jump, when he sHpped and
dropped. He fell on his legs and belly and broke his bones. He said :
"My friend, I must have made some mistake. Previously I have suc-
ceeded in doing this. This time I must have forgotten something."
The other man touched and felt him all over the body and thus cured
him. Nih'a"qa° continued to make explanations, saying that he must
have made a mistake. The other man only said: "I am sorry that
you hurt yourself." Then he combed and painted and ornamented
himself. All of them went out to the tree again. The ice
was so thick that it had not broken when Nih'a°(;a'' fell on it. The
other, man sang in the tree, motioned four times, and jumped down.
The ice cracked and opened and he disappeared. He was away a long
time. Meanwhile Nih'a''ca°'s wife began to abuse him : "You fool !
You tried to do what you did not have the power to do. You are un-
able to do this !" There was a cracking noise, the ice opened, and the
man came out with two large fish, which he dragged over the ice to
where Nih'a"ga'' was : ''Here, my friend, take these fish. 1 am
ashamed and am going home," he said, and went away. — K.
59. — AIedicine-Man Kingfisher dives through the Ice.
There was once a man (medicine-man), who had camped alone
with his wife. One day a friend came to visit them. "Come in !" said
the medicine-man to the visitor. So his friend went in and took his
seat at the back of the tipi. "INIy friend, you have come to us at the
wrong time, for we have no food to give you," said the medicine-man.
Then, turning to his wife, he said : "Old woman, our friend is here ;
we must get him something to eat. Go over to the lake and see if there
is a leaning tree."
So she went over to the lake, which was covered with thick ice,
and found in its center a leaning tree. The wife returned and told
her husband that there was a leaning tree standing in the center of the
lake. The medicine-man then painted his body with charcoal, took his
ii6 Field Columbian Museum — Anthropology, Vol. V.
bone whistle and went to the lake with his friend to watch him. He
then blew the lione whistle, and at the same time made four leaping
motions, the fourth time making a plunge to the ice below, in which
he made a circular hole, and passing under the ice he brought out two
beavers in both hands at the eastern part of the lake. "Well, friend,
this is the way I have to furnish you a meal at my tipi," said the man.
So they both went to the tipi dragging the beavers.
The medicine-man skinned the beavers and gave the meat to his
wife to cook for his friend. The visitor took his seat in the back of the
tent, while the woman placed the meat in a kettle to cock, closely
watching the man the while. When the meat was done, the medicine-
man and his wife ate a good meal with their friend.
"My good friend, you treat me well ; you possess the same power
that I have," said the visitor, and he continued, ''You shall come over
to our camping place ; it is but a short distance from here. I shall look
for you to-morrow."
So he started off on a run over the hill, and came puffing and
blowing to his home. When he had reached his tipi he said to his wife.
"My old woman, make haste and take down our tent and have every-
thing ready to move; T am going ahead to select a place for it."' So
he went ahead, down the river until he came to a lake all covered with
thick ice, and there was a leaning tree standing in the center of the
lake. Then he went back to his tipi, told his wife to pack up, and
together they started off to the place selected for the tipi. When they
got there the man ncted the distance from the tipi to the lake and that
the tipi faced tow^ard the sunrise [so that the conditions might be the
same as he had found them while visiting the medicine-man], when
they pitched the tent accordingly.
"My old woman," said he, "build a big fire!" "Why do I have to
do that? It is not necessary," said the wife. "I want to get some char-
coal to paint myself with to-morrow," said the man, "for my friend the
medicine-man is coming to see us to-morrow."
The wife did as she was ordered. Early on the next morning he
told his wife not to build a fire until he had gathered the charcoal.
After he had gathered the charcoal his wife started the fire, cooked the
food and they ate breakfast. He then gave the charcoal to his wife
that she might pound it into paint.
Now the wife went out to straighten the ear flaps of the tipi and
saw a man standing a short distance from it. Then she went into the
tipi and told her husband that somebody was standing outside of the
tipi. It was his friend, the medicine-man.
Oct. 1903. Arapaho Traditions — Dorsev and Krokber. 117
"Come in !" said the man in the tipi. The medicine-man went in
and took a seat at the back. He found him lying across his bed, and
now the man began pulHng out his beard.
"Friend." said he to the medicine-man, "you have come at the
wrong time ; we have no food to give you ; but I shall manage to get
some." ''Get that paint which I used, and give it to me ; I am going
to paint myself with it. This friend of mine can't be here on a visit
without having something to eat," said the man to his wife.
So his wife got the charcoal and he painted himself, took out his
bone whistle which he had made in the mean time since he had visited
the medicine-man. "My friend, come along to the lake," said he to
the medicine-man. So they went away to the lake. "Now, friend, go
and stand at the same place that I stood when you got the food for
me."
Then he began blowing his whistle, made fonr leaping motions,
the fourth time plunging head and hands first to the ice below. When
his head struck the ice, he was senseless for a time. When he came to,
the medicine-man said, "Friend, you have disgraced me. You should
have watched me closely if you wanted to be successful in diving." Now
the medicine-man went to him and cleaned him up as much as possible,
and told him to be careful thereafter. "Oh ! I think I made a slight
blunder," said the man, "that is the reason I failed."
The medicine-man went back to the man's tent and asked his wife
for the black paint. "That foolish man ! He cught to be ashamed !
Tlie idea of trying to do such a thing without understanding the right
way !" she said, then gave the black paint to the medicine-man, who at
once painted his body and returned to the lake where his friend was
waiting.
The medicine-man took the bone whistle and climbed the tree.
"Now, my friend, watch me closely," said he, and he blew the bone
whistle. Four times he made a leaping motion, the fourth time plung-
ing straight down into the ice, where he made a big circular hole. He
went down into the water, under the ice, and came up on the eastern
side of the lake with twO' beavers in both hands.
"This is the way I do when I am hungry," said the medicine-man.
•^'If you wanted to be successful on my behalf, you should have watched
me carefully at the lake. Your failure to furnish a meal disgraces me
somewhat." So they went to the tipi with the two beavers. The man
called his wife, skinned the beavers, and gave them to her to cook for
the medicine-man. When the meat was cooked the wife gave the med-
icine-man a good meal c f the beavers he had gotten out of the lake.
ii8 Field Columbian Museum — -Anthropology, Vol. V.
"My friend treated me well, and gave me a good meal," said the
medicine-man, smiling. "Yes, you and I have the same wonderful
tricks, but this time I must have made a mistake in plunging. That
is the reason I didn't succeed," said the man. "Well, my good friend,
I am much obliged to you for this meal," said the medicine-man, smil-
ing, "you may keep the meat, for I am going home." So he started
toward his tent, and when he entered he was laughing so much that
his wife was curious. So she asked him why he was laughing so much.
"Well," jSaid he, "my friend v/ho was here a short time ago tried to do
the same way I did at the lake, but failed."
The medicine-man was gifted by a Kingfisher, but the other man
v,'ho tried to imitate the trick, failed. The story also teaches generosity
and good will to strangers, to do, if possible, as much for them in re-
turn for favors received. — D.
Told by Adopted. Cf. Nos. 57 and 58; see note to No. 57.
60. — Nih'a^ca^ imitates his Host.
Nih'a°ca*^ went down to the river and came to a tipi where there
were a man and wife. When he stopped at the dcor, he was welcomed
and invited to enter. "Well, Nih'a°ga°, come in ! I am sorry that I
cannot give a meal at once. I have just eaten the last food we had,"
said the man. Nih'a"ga° looked at the man and wife carefully.
"Say, my wife, old woman, go and get a slice of bark and bring
it inside ; also a stick," said the man. So the woman went out and got
a piece of Cottonwood bark and a small stick and brought them in.
"Put the stick into the bark and hold it to^the fire!" said the man The
v/oman [wife] did as she was instructed. The bark turned into ten-
<lerloin, well roasted. The wife then took the roasted meat and beat
it and placed it in a wooden bowl. "Well, this meat is dry ; what shall
we have for tallow?" said the wife. The man took the comb and
combed his wife's hair, parted the hair in the middle, and after he had
parted it, he took a parting hair-stick and rubbed it in the red paint
bag and made a red streak from her forehead to the back of her neck.
"Bring me the axe and then sit down and face toward me," said the
man to his wife. So the woman sat down as directed and looked down
to the ground. The husband took the axe and raised it, making a
motion toward her head three times. At the fourth time, he struck her
in the center of her head, and the skull opened along the red painted
line or streak. The woman sat still, alive, while the man reached over
Oct., 1903. Arai'aho Tradiiions — Dorsev and Kuokher. 119
to her skull and produced the brain and converted it into the tallow.
He did not take all of it, but left some. He then gave it to this wife
and she mixed it with the dry meat, which made a nice delicious pem-
mican. The wife dished out the pemmican to the visitor, who ate it.
Nih'a"ga'^ watched every movement of the man and wife.
"Well, my partner, I am obliged to you for the kindness and gen-
erosity, and I want to tell you plainly that you and I possess the same
tricks or power in obtaining food, when necessary. I wish you would
come over to my place some time, and see my wafe and lodge," said
;Nih'a"(;a". "All right, we shall be over later on," said the man.
'Nih'a"ga" got up and went back to his tipi.
"Say, wife, I want you to be prepared and understand what I shall
do when ni}- friend comes to see us," said Nih'a"9a°. "When he comes
1 shall say to him before you that we are just out of food, and will tell
him that we would provide something. When he comes inside, I shall
order you to get a strip of cottonwood bark, and you will also get a
small stick. Then you will place the stick into the bark and hold it
over the fire. It will then turn into real meat," said Nih'a"Qa'^.
One day the man did come to the front of the door. "Come in !
Come in, partner! You have come to us when we are just out of food ;
but at any rate, be seated !" said Nih'a"ga". "Go out and get a strip of
cottonwood bark and a small stick," said he to his wife. The wife did
so, and soon had this bark over the fire, which actually roasted an'l
turned into real tenderloin meat. The wife then took the roasted meat
and beat it fine and placed it in a wooden bowl, "Well, what shall we
have for tallow?" said the wife. "Bring a comb and sit in front of
me!" said he. So he combed her hair and parted it in the middle and
made a red streak over her head. "Bring me an axe, and sit down
facing me !" said he. This the wife was a little afraid to do, but finallv
consented to do it. So he took the axe and motioned it three times
toward her. At the fourth time he struck her and broke the head into
several pieces, causing her to bleed much. She was killed. "Well !
Well ! I have not followed the exact method. I should have obeyed
the rule. I am sorry for you, my dear wife," said Ni]"i'a"ga°, turning to
comfort her ; but she was motionless. The visitor laughed and went to
the dead woman and rubbed her and she was entirely healed.
"Now watch me carefully, Nih'a"ca°," said the visitor. "Bring
me that axe and sit down," said he (Of course the woman was
cleansed from death, and appeared like the wife of the visitor, not
.Nih'a"(;a°'s.) He took the axe and made a motion three times, and the
fourth time struck her on the head. The woman was still sitting alive
I20 Field Columbian Museum — Anthropology, Vol. V.
and the man took tlie brains out and ordered her. to make a good pem-
niican. She did so. "N'ovv, partner, take this and eat it," said the
visitor.- — D.
Told by Adopted. For the changing of bark, etc., into food, see also No. 14^. It may be
noted in this connection that in a Wichita story of Hawk and Four Dogs, the meat which had served
as food changed into the bark of trees.
61. NlR'A^gA^ IMITATES HIS HoST.'
Nih'a"ca" arrived at a tent that stood alone. "Well, Niha"ca°,
where are you going?" the man said to him. "My friend, you have
come to me at the wrong time, but what I can give you, you shall have
to eat. so come in." Then Nih'a°ga° went in. "Let the food come
down," said the man. "Let tlie food come down," he said again. "Let
the food come down," he said. "Let the food come down," he said the
fourth time. When he had called the fourth time, meat of all kinds fell
down in front of the tent. "Come, give Nih'a"ga° his food," the man
said to his wife.
Then Nih'a"ga° said : "You and I, my friend, are alike. We have
the same power. You in your turn must come over to my tent." After
he had finished eating, he went back to his tent. He said to his wife :
"Hurry, eld woman, load your children with food. He is coming to us
in order to eat." Then he told his children : "When I call four times
all of you drop your bags of food in front of the tent. Listen and re-
member well what I tell you." Then the man arrived where Nih'a"ga°
had his tent. "Heii, bring the food," said Nih'a^ga". Four times he
called thus. After he had finished saying it four times, his children,
however, did not come. "Well, miserable children, I wonder what they
are doing," he said, and went outside. Then, behold! his children
were all fast asleep — although he had said that he was a medicine-man.
Having found them, he beat them severely. — K.
62. NlH'A'^t^A'^' AND THE UWARF.^
Nih'a"ga" was going down the river. He found a dwarf standing
up. He stopped, looked at him, and wondered for some time. Then he
determined to kill the dwarf. He seized him and threw him on the
ground. The dwarf fell and appeared dead ; his eyes were shut and
his breath did not come. Then Nih'a'^ga" took him on his back and
carried him homeward. As he went through the timber the dwarf
seized a limb and held it fast. Nih'a^ga'' pulled with all his might and
' From a text, informant A.
^ Informants 1.
Oct., 1903. Arapaho Traditions — Dorsky and Kroeiu-.r. 121
suddenh- the dwarf let go and struck him in the eye. "That hurts."
said Nih'a"(;a", and laid his burden cti the ground. He thought that
the dead dwarf's hand had caught in the brush and being suddenly
released had swung around and hit him. So he stepped on the dwarf's
arms and they appeared to break. He put him on his back again and
went on. As he continued through the timber the dwarf again hit him
in the face. "I thought I had killed him," said Nih'a"ga". Then he
pulled out his arms and stepped on them again, and when he felt of an
arm it hung loose as if it were broken. Meanwhile his eye was swelling
and hurt him very much. He went on again and a third time the
dwarf's hand struck him. Again he broke his arms, and taking him up,
vx-ent on. When he came near his tent he was tired and laid the dwarf
down. When he reached his tent he told his wife, "I have killed a dan-
gerous being, one of the Ha'^tceciitehi (little people). His wife said:
"What, you have killed a dwarf? They are very dangerous persons to
meet. Are you sure that you have really killed him?" "Yes, I have
killed one. Go to that place and you will find him. Do you not see
the marks I bear?" and he told her how he had been struck by the
dwarf's arm. Then the woman went where he had told her ; but the
dwarf was gone. She came back and told her husband, "The dwarf
has gone !'' "Well." said Nih'a"ga°, "then he was hitting me ! He held
the limbs, and. letting go of them, struck me. Well, it is too late now."
— K.
63. — The Woman and the Horse.'
A tale (a^gita") of the Southern-people (na"wuunenitana"). Once,
as the Southern-people were traveling, a woman missed a colt, and went
back towards the place they had left, looking for it. As she was on
her way, she saw a person coming toward her on the trail. She
stopped. It was a }'oung man. and he came to her, but she w'cndered
why she did not knew him. He was a wild horse (nahou). She asked
him: "Where are you going?" He said: 'T came to get you. I
want to marry you." She did not know what to say. After a time
she said : "Well, you may marry me." The young man told her : "Let
your horse go and come with me." So she let the horse that she
had been riding go and went with the A'oung man. The horse went
back along the trail and reached the camp. When it came back alone,
the woman's husband did not know what to think. "It must have
thrown her ofif and run away from her and ccme home alone," he said.
'From an unfinished text from informant B. Tiiougfi incomiilete, it is given for comparison
witli a Gros Ventre tale.
122 Field Columbian Museum — Anthropology, Vol. V.
He went back to look for her at the place where he had last seen her.
He could not find even her tracks and began to cry. Next morning all
the people looked for her. They were camped there a long time trying
to find her. Then they moved to where buffalo were plenty, giving her
up as surely lost. Her husband mourned for her. — K.
64. — How THE Dwarfs were killed.'
Once, when the people had killed bufifalo at some distance from
their camp, the dwarfs came to help them skin the buffalo and to beg
for food. They would sit close to a buffalo, and when the people asked
them, "What part do you want?" the dwarfs would say, 'T want the
heaviest part of the meat." The people would answer, "We do not
know which is the heaviest part. What do you want?" "The heavi-
iest part of the meat," the dwarfs continued to say. Then the people
told them, "Pick out what you want" ; and the dwarfs took the lungs.
Meanwhile a person had gone to the dwarfs' camp and there saw
hearts with arteries hanging up. He tock an awl and pricked each of
the hearts. Out on the prairie the dwarfs dropped dead. Only one
little one was left. "Whose is this?" "It is my heart," said the little
boy pitifully. He had been left at home to watch the hearts of the
others. Then the person stuck this heart also and the dwarf boy fell
dead.'— K.
65. — How THE Cannibal Dwarfs were killed.
A man was traveling along the river in search of game. He went
up a hill to look for some kind of animal, but he saw that the atmos-
phere was smoky in the timlDer. So he walked to the place, and found
a tipi bv itself. "Somebody is coming, somebody stops at the door,
somebody walks from the door, somebody is walking around the tipi.
somebody stops at the door and waits for admittance," said some one
inside. So this hunter went in and saw a small man (Hashashihi,
which means dwarf person), sitting alone, and he was blind. "Well!
Well! You are the only good person bringing yourself for food," said
the dwarf, moving himself and looking up in the air. "Well, 3'-es, I
came to deliver myself to you. I am very fat and I know that you will
relish the meat with your folks" (relatives), said the man. "Thank
you! that is what I need," said the dwarf. "I suppose you are hungry
and ready to take me," said the man. "Oh, no! You may wait until
'■ Informants J.
^Cf. Russell, Journ. .\m. Folk Lore, XI, 262 (Jicarilla Apache).
Oct., 1903. Arapaho Traditions — Dorsev and Kroeher. 123
my relatives return," said the dwarf. "All rig^ht, I shall wait patiently,
but excuse me for a short time," said the man, going out.
This man went and cut a stick, which he sharpened at one end,
and went into the tipi with it. "Now, partner, what are these things
suspended to the tipi poles?" (around the wall of the tipi), said the
man. "Well, young man, those are hearts belonging to my relatives,"
said the blind dwarf. "Well, then, partner, can you tell whose heart
this is?" said the man, with his sharp stick pointing to one. "That
is my father's heart," said the dwarf. The moment he told it to the
man, the man punched it with the stick.
The relatives of the dwarf were out after food. When they left
him, they cooked the head of a human being for him to eat. When
the hunter went in, this dwarf was sitting at the bowl, which had a
skull or head, well boiled, with a little soup in it. The dw^arf was
relishing the soup. The father dropped dead as the visitor thrust the
stick into his heart, while they w^ere still away from the tipi looking
for human food. It was a very hard blow to the family.
After this man had struck the heart of the father, and so killed
him, he then asked the dwarf to whom the next heart belonged. The
dwarf said that it belonged to his mother. After the dw^arf had spoken
the word, the man punched it with a sharp stick; the owTier of it
dropped, being out and away from the tipi. This man asked the dwarf
who were the owmers of the different hearts, and pierced them with
the sharp stick, until he came to the last one at the door. "Whose
heart is this, partner?" said the man. "Well, that is my own heart,
partner," said the dwarf. The man pierced it, and the dwarf gave up
suddenly and died.
Thus, these small people who left their hearts at home to do the
mischief (killing and eating human flesh), were exterminated. They
were dwarfs, and their appearance cruel, and their speech or voice was
like that of children.
These small people were cannibals. After they were searched for
and their camp-circle located, the people sent a prairie fire after them.
Quite a good many w-ere exterminated, and those who escaped to the
sand-bar were safe, thus leaving a few of them. These people are w'ith
the whites now ; or rather, their descendants are among them. — D.
Told by Adopted. Cf. No. 64. Death from the pricking of hearts suspended in a cave is foimd
in two Wichita tales.
124 Field Columbian Museum — Anthropology, Vol. V.
66. — The Cannibal Dwarf. .
The people were moving to another campnig ground. Two young
girls forget some things and went back to look for them. W^hen
they reached the deserted place, they went to a small man on the
ground. "Where are you going to, girls?" said the small man. "We
are looking for the pillows ; have ycu seen anything of them,"' said the
girls. Instead of telling them, he asked them what their names were.
One of them told him that her name was Bracelet, and the other one
was called Thick Hair. (W^arquney means bracelet, but really refers
to comb; and Bathaney means thick hair, so- it refers to the hair of
the vulva.) '"Oh, my goodness! It sounds well for you!" said the
man. laughing heartily and turning away from the girls. "Well, what
do you call yourself?" said he to the other one, "My name is
Bathaney," said the girl. "Oh, is that so! That is an appropriate
name. It is surely the right kind of a name," said the small man,
laughing heartily, but facing awav from them. This small man con-
tinually asked them their names, but when they told them repeatedly,
he would laugh, turning his back to them. He did this because he
saw that he had the advantage of them. He asked the name of one,
after turning his back to them, but both girls had run away from him
and had gone down the creek, out of sight.
"Oh ! Warquney and Bathaney ! where are you ? Come over again ,
I will tell you something," said the small man. "Next time I shall not
turn my back to you and laugh," said the man. But the girls did not
come, and were glad to get away ; for they were afraid of him. This
small man would have outraged them and killed them for food ; that
was the reason he tried his best to delay them.- — D.
Told by Adopted.
67.— The Dwarf who tried to catch a Woman.'
A dwarf was watching for women. Some women were out
berrying. A girl Ijecame separated, and the dwarf surprised her. He
said : "You are alone, young woman. Even if ycu dO' not comply with
my wishes, I will compel you. Here is mv bow," and he showed her his
bow, which was made of a short rib, and had a string of tendon
(hitiita"). The girl said to him: "It is true that I am alone and that
you can overpower me. I cannot escape. But first go into the river and
wash yourself. Your hair is uncombed and matted, your face is dirty."
The dwarf consented, and entered the river. He ducked his head under
' Informants J.
Oct., 1903. Arapaho Tradiiions — Dorsey and Krokber. 125
and immediately looked up again. "I am not going off," said the girl.
"Do not be afraid that 1 will try to run away from you. I am in your
power, your captive." So he submerged his head again. Tlie girl had
come close to the bank and now slipped into the water, and hid under
the long overhanging grass of the bank, which concealed her head.
The dwarf emerged, looked, did not see her, came out of the river,
looked for her. but could not find her. He went about all day and
night, crying. He said: "Non copulabo, perdidi." In the morning the
people came, calling the girl by name. "Here I am," she said, and came
out. and told them what had happened.' — K.
68. — The Dwarf who caught a Woman."
There was a camp-circle. At night a dwarf (ha^tceciitehi) came
secretly, like young men who go close to the tent of a girl. He stood
behind a dead tree. A girl came out of a tent. He went to her, closed
her mouth, and carried her ofif. She tried to cry, but he said to her :
"Do not cry; I am taking you to where you will have abundance of
food ; do not be frightened, you will never be hungry." As he continued
to carry her away, she, however, still cried. Finally they reached the
place where the dwarfs lived, and she remained with him as his wire,
while he constantly provided meat for her. Then a boy was born to her
and grew up to be old enough to talk. Once when the boy cried, the
woman asked him: "What is the matter?" The little boy said': 'T
want to see my grandparents." Then his father came home, bringmg
meat, but the child would not stop crying. The dwarf asked what was
the matter, and the woman told him: "He wants to see his grand-
parents." Then the dwarf consented to visit the people from whom
he had taken the girl, in order to satisfy his little son. When they came
near the camp, he told his wife: "Stand behind the same tree where
I stood, and remain there until you are recognized by some one of
your family." They reached the camp at night, the woman carrying
her child on her back. Then she stood behind the slanting dead tree.
Her. sister came out from the tent and saw her shadow in the bright
moonlight. Looking at her, she knew her face, and ran back into the
tent, savine:: "Mother, some one is standing behind that tree who
looks like my sister." Her mother answered: "You are foolish. Your
sister went away mysteriously ; no one knows anything of her." The
girl went out and saw her sister still standing there. She went in again
^ In the original slie repeats the story in full.
^ Informants J.
126 Field Columbian Museum — Anthropology, Vol. Y.
and told her mother, saying; that she was sure it was her own sister,
and that she knew her weh. A third time she went out and came back,
and a fourth time. Then the old woman came out, and indeed it ap-
peared to be lier own dauo-hter, \vith a child. She brought her into the
tent and looked at her closely, and found it was surelv ner daughter.
The people all asked where slie had been. She told them how she had
been seized and carried off by the dwarf, how she had tried to escape
from him but had not been able, and how he had brought her to the
camp of the dwarfs and married her and had this child by her. She
said : ' Outside at a distance is my husband with meat which he has
brought for you." Then they told her to go and get it. While she
was gone, her family tried to take the child, but it was timid and wild
and feared thenu The woman came back, bringing elk and buffalo
meat. The dwarf had told his wife: 'Tf the child cries at night, bring
it outside, for I will then be there with meat for you. It will cry only
then, and then I will be near." So when the child cried again, the
woman went outside. The same happened a third time. The fourth
time when she came out to her husband, he told her: "1 will go away.
If the child cries again, do not bring it out to me." When the boy
cried again, the people wanted her to take him outside as before, but
she said: "His father has gone to another country. He told me not
to bring his son out to him any more. He told me: 'I am going to
another tribe to become old and die there. The boy will take my place.' "
— K.
6g.- — Slekpy-Young-Man and the Cannibals.
There was a big camp-circle. The people were well provided with
everything. In one family there was a nice and attractive young man,
but he was very lazy. He was the last person to get up in the morn-
ing, but because he had such a splendid face, the parents would not
bother him. thinking that in time he would mend. So the young man
was always lying" on the bed, sometimes in the daytime.
One day his father said to him: "How in the world would you
ever get to the cannibals if you sleep till this time of day! This will
not do for a young man like you. full of vigor and strength ! Can't
you, my dear son, make up your mind to get up like the rest and eat
your breakfast ! People think much of you, on account of your looks,
but your lazy habit does not please us and others. It is time for you
to begin to stand up and cease lying on your bed. Don't think I wish
to offend you in the least, but this is for your own benefit." After the
voung man had eaten his breakfast he lav down again and went to
Oct., 1903. Arapaho Traditions — Dorsey and Kkokiskr. 127
sleep without saying a single word to his father. The father thought
that he would insist on waking his boy early every morning, to cure
his sleepy habit.
The next morning the father and mother had an early breakfast,,
but their son was still asleep, snoring until late in the day. "Get up,
my son, it is late in the day, you ought to be out like the rest of the
boys. You have nothing to be ashamed of; you are pretty enough, and
your clothes are of the best kind," said the father, pulling the blankets
away from the young man. The young man did not say anything, but
got up and ate his meal. After he got through eating he at once lay
down on his bed. The father was very much discouraged on account
of his son's idleness. So he decided to keep on waking the young man
m the morning to break up the habit.
The next morning the father again pulled ofif the blankets from
the boy, who was yet fast asleep. ' Young man, get up, you have not got
to the cannibals yet!" said the father, with an emphatic voice. The
young man of course ate his meal, but didn't mind his father. 'T
am sure I do not know what to do with my son ; he ought to be a better
specimen than heretofore," said the father. That night the old man
and wTfe had quite a talk about their son's habit. "Something has to
be done to make our son act like a man," said they. "He might be
married, if he should get up earlier, but he is too lazy to do that. He
is a nice looking young man. Everybody admires him," said the father
in an encouraging way to his wife.
The next morning the father and mother again pulled off the blan-
kets from their son's bed, and said : "Well, son, you are sleeping yet,
while everybody else is stirring around. Oh ! Shame on you ! Such a
disgraceful habit you have ! It makes me feel very much discouraged,
and I want you to be up early hereafter ! You have not even said a
single word as to whether you would do it or not! If you sleep this
time of day you can never get to the cannibals!" said the father, in a
rough manner. The young man this time was fully decided to look
for the cannibals, but kept this to himself. He got up and washed his
face, and ate his breakfast, brushed his hair and dressed himself for a
short walk. The father and mother began to think differently of their
son. but in a short time, this young man came home and lay down
on the bed. He was always lying on the bed. Very seldonj
did he sit up during the day. That night the father and
mother and the son all went to bed early. In the morning
the father again pulled the blankets off from their son and said: "My
dear son. can't vou do better than this? You will never get to see the
128 Field Columbian Museum — Anthropology, Vol. V.
cannibals if you sleep until this time of day. Will you try and act like a
man, so that I may be proud of you ? You were born a young man and
you have got to act so, instead of being a lazy son and a disgrace to
your family. You must begin to do better, if you wish to see the can-
nibals," said the father. The young man got up out of the bed and
ate his breakfast, having fully made up his mind to look for the canni-
bals. So he brushed his hair properly and dressed himself decently, and
went to an old woman's tipi for information. The voung man went in
and found the old woman by herself.
"Well, my dear grandson, what brought you here? Is it pos-
sible that you go out this time of day ? Be seated, my dear grandson,
I am glad to see you !" This old woman reached behind her bed and
took out some remnants of dried beef and tallow and gave them to the
young man to eat. He relished the food and ate it up. "Well, grand-
mother, }0U know that I am in the habit of lying on my bed until late
in the day, actually lazy, at home. My folks didn't care so much at the
start, and did not criticise me. But recently my father has rebuked me
every morning, pulling my blankets off, and telling me to get up. He
told me that if T wanted to get to see the cannibals I should have to be
an early riser, and furthermore I would never amount to anything if I
lay on the bed all the time. This constant remark every morning, set
me to thinking, until I made up my mind to look for the creatures.
Now, grandmother, since you are an old being, possibly you have heard
about the cannibals. I thought that perhaps you could give me some
light and advice. Where do these cannibals live? Did you ever hear
about them, grandmother? I want very much to look for
them, for my father always talks about them and says that
a lazy, good-for-nothing young man can never see them. So now,
grandmother, I have fully decided to take the journey, provided
you will tell me where they live — the place and the direction," said
Sleepy- Young-Man. "Well ! Well ! Grandson, I did not know your
ambition when you first came in, and judged that you came for a bit to
eat. Grandson, your undertaking is a very hard one, for the distance
is far, besides, there might be dangers on the way. When I was a
little girl I heard that these cannibals lived toward the sunrise, and
that it is a long and tedious journey. My dear grandson, I advise you
not to take the journey, for this reason, that it is too far for a single
man to go alone," said the old woman. "No, grandmother, my own
father rebuked me so much that I have gotten tired of it and I want to
go on the journey." said Sleepy- Young-Man. "Very well, grandson,
I will put you up a luncheon (which was of dried beef and waste tal-
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 129
low), and a pair of moccasins; but you must keep on going toward
the sunrise. Whether you can get there I am unable to say. The
distance is too far for any person. There have been attempts made
by people to reach them, but they have never returned. This is what
1 have heard," said the grandmother.
So Sleepy-Young-Man took the luncheon, asked for some sinew
to take along, and started off. When he had gone some distance, he
stopped and built a fire. Then he threw his sinew into the ashes, and
it contracted. The contraction of this sinew made the earth contract
(the designation was, made nearer). Now Sleepy-Young-Man went
on until he came to a big camp-circle along the river. Just outside
of the camp-cirCle there was a tipi in wdiich there was an old woman
who had an old man for a husband, with whom she lived. The young
man went into this tipi of the old folks. "Well! Well! My dear
grandson, Sleepy- Young-Man, what brought you here ! Come and seat
yourself in the center. I am so glad to see you, but for you to travel
alone, since your folks think so much of you, is a question whether it
is right. Where are you going to, grandson?" said the old woman.
"W^ell, grandmother, my father rebuked me so much about the cannibals
that I started out in search of them, and I have come to this camp-circle
for information. Will you please tell me in what direction these crea-
tures live, and how far it is from here? I am very anxious to get
there," said Sleepy- Young-Man. The old woman reached back of her
bed and procured some remnants of beef and some tallow, which she
gave to her grandson for a meal. "Well, grandson, the distance is
great, but it is toward the sunrise. A journey of that kind is very
tedious and dangerous. This is what we used to hear from others,"
said the grandmother. 'Well, I don't care about the distance, so long
as I know the direction. I shall manage to get there," said Sleepy-
Young-Man. The old woman provided him with some more remnants
of beef and tallow for his luncheon while on the way, and so he asked
her for some sinew. The old woman gave him a good long piece.
So he started off and got to a distance and stopped. He built a fire
and threw the sinew into the ashes (charcoal) and it contracted into
a sort of ball. (This contraction shortens the distance, makes the earth
smaller.) Sleepy- Young-Man continued traveling through the wilder-
ness day and night, until he came to another big camp-circle. He went
into a tipi to make inquiry and found a man and his wife. They were
both middle-aged people. ' Well ! Well ! My grandson, be seated I
Where have you come from. Sleepy- Young-Man ? How in the world
did you ever get away from your parents? What are you looking for?
130 Field Columbian Museum — Anthropology, Vol. V.
You have just wandered off. haven't you? It is a shame that your
folks should alloAv you to wander off by yourself!" said the woman.
"Well, my grandmother, my father rebuked me so much about the
cannibals that I have ventured to see them. When I was yet asleep
on my bed, he would pull the blanket from me, and say to me : 'Get up!
Pretty as you are, aren't you ashamed to sleep till this time of day!
The people are criticising me in regard to your habits, and I can't en-
dure it any longer. You have got to get up earlier than this ! This
won't do for a man of your age ! How can you ever get to the cannibals
if you continue this habit of lying abed late!' He did this every morn-
ing, until I started out to this camp-circle for better information about
those creatures.'" The old woman reached back of the bed and pro-
cured some remnants of beef and tallow and gave them to him to eat.
"My grandmother, do tell me what direction I will have to go to get
there and how far it is from here?" said Sleepy-Young-Man. "Well,
my dear grandson, when you reach that divide, you 'will see. down in
the valley, a big creek with thick timber, the course of the stream being'
toward the sunrise, and off to the side is a big hill where the wife of
these cannibals lives. When you reach the hill, and find the dwelling
place, appear as humble as you can. Offer your prayers to her with a
sincere desire and with a sense of security. She generally helps her
husbands in everything," said the old woman.
So he started off and reached the divide, and from there he went
to\\ard the place weeping (praying) for mercy. Finally he reached
the hill, and found the tipi, which was covered with thick sheets of
iron. It had two openings, one at the top and the other at the bottom
(the door). The tipi was shining-bright to him, and he w^ent around
it four times weeping for mercy. This woman was inside of this iron
tipi by herself, and heard Sleepy- Young--Man weeping for help. "Well !
This is the first time a person has come to me imploring mercy. Come
in !" said the woman. 'Well, what do you want, young man?'' said she.
"I was at home, and my father rebuked me so much about the cannibals
that I ventured to come out here. Of course I am young and possess
no courage whatever, but perhaps you can advise me how to get to
your husbands." said this young man. The bones of human beings
were lying inside and outside of this iron tipi. "Well, I see that you
are in a pitful condition. I shall help you the best that I can," said the
woman. "When you go over from the divide, you will see a big thick
grove of timber in the wide valley. Along the edge of the creek is the
dwelling place of my husbands. I make special trips out and stay a
Oc'i'., 1903. Arai'aho Traditions — Dorsey and Krokukr. 131
certain length of time." said the woman. "These creatures have a flag
on the top of the hill, which represents geese. Whenever a person goes
to them these geese cackle, which gives warning to them. Now I want
you to wait until the time comes for me to go over there I shall give
vou my own body, so that you can reach the place, and I want you to
carry a knife with you." The time finally came when this woman
was to go to her husbands. "Now you may carry this pair of moccasins,
and if these geese should undertake to cackle for warning, you may
raise vour hand and they will recognize the sign or motion as from me.
There are seven of them. The oldest is my husband. You must be
careful with the least one, he is very cunning, and will surely notice
anything out of place." There was a certain time when the oldest man
had intercourse with his wife, and after that, she returned to the iron
tipi. "Try and have him lie with you before the time; bear this in
mind," the woman said to the young man. Before starting off from
the iron tipi, he was instructed to stay as short a time as possible.
So Sleepy-Young-Man was dressed in female style, just like the
woman. This woman touched him all over his body, making him re-
semble lier in appearance. Thus, decked in female dress, he went off
toward the dwelling place of the cannibals, and when he reached tha
last divide he saw a big thick grove of timber along the creek in the
distance. To one side there was a big hill, where the signal flag was
kept by the cannibals. When the geese saw him coming, they raised
up from the ground and started to cackle, but he raised his hand tip
and down, when the geese ceased making the noise. When the canni-
bals heard the signal they rushed out of the tipi to make a charge upon
the trespasser. They were about to make the charge, when he raised
a pair of moccasins to them. The cannibals stood looking at him. The
least one said, "That is my sister-in-law, coming over with my pair of
moccasins." So they all went back into the tent. This young man
was directed to take his seat with the oldest one, when he went in. So
he went in and seated himself by the oldest one. They all felt glad to
see him bring a pair of moccasins.
While they were sitting inside the tipi this least boy canniljal kept
watching the movements of his sister-in-law, looking carefully over
her body. They were having a delightful meal, chattering away, when
this boy remarked before the others : (Just at this time, the woman
back at the iron tipi discovered that she had forgotten to change the
muscles of the young man into hers.) "Well, wdiat a funny wife you
folks have got with vou, she has arm bands (matscles). look at her!'
132 Field Columbian Museum — Anthropology, Vol. V.
"Oh, pshaw ! don't make any such remarks," said one of the brothers.
"She has taken pains to bring a pair of moccasins, which are nicely
quilled." said another.
Usually, the brothers were on the hunt all tiie time. On this morn-
ing-, the brothers had planned to go out for a general hunt and leave
their oldest brother with his wife. ' Say, brothers, let me remain at
home with my sister-in-law, while you go to hunt, instead of me," said
the least boy. "Well, no! You have got to go along if you want to
get the meat you always want to eat. If you don't come along, we
shall leave behind your choice of the beef," said the brothers. "But
brothers, just take a good look at our sister, she has arm bands (the
muscles of a man)," said the least brother. "Say, boy, don't mention
anything before her. Come along!" said the brothers. Finally the
least boy yielded and went out with the rest, and the oldest brother
stayed at home with his, as he supposed, wife.
After the brothers had been gone for a certain length of time,
Sleepy-Young-Man loused the husband to sleep and then took out his
knife and cut his head off. After this was done, he grabbed the head
and escaped to the iron tipi, but as he was running with the head, he
was discovered by the geese, which began to prance and cackle so loud
that the sign was heard by the lirothers on the hunt, who returned
to find out what was the trouble. "Didn't 1 tell you that that person
had arm bands before we left our brother?" said the least boy. So they
ran after him as fast as they could, over one divide after another. The
cannibals reached the last divide just as Sleq^y-Young-Man reached
the iron tipi. "What shall I do? I am carrying the head, and they are
still coming after me!" said he. "Well, just run around the camp four
times and it will be all right with you," said the woman inside. So he
did as he was told, and just as he had got around the fourth time, she
opened the door, and he went in, barely in time to escape the cannibals.
The cannibals were outside, panting and walking around. "Bring
that person out. He killed our brother!" they said, "we have got to
have him for a big feast, in return for his deed!" "Oh, you shall have
him in a short time." said the woman. Then she said to Sleepy-Young-
Man, "You must be willing to do what I want of you. I shall throw
your body against the door, but it will bound back to me. and the can-
nibals will stick their heads in to catch your body.'" said the woman.
"All right," said Sleepy- Young-Man. The cannibals were now com-
plaining to the woman because she did not throw the young man out
so that they could punish him. So she took him and swung him against
the door. It opened wide enough for the cannibals to stick their heads
Oct., 1903. Arapaho 'I'raditions — Dorsev and Krokbkr. 135
in. I)iU the door sprung- back, and being sharp, cut their heads off, and
they dropped inside, leaving victory to the young- man.
"Now, Sleepy- Young--]\Ian, you may give me my husband's head,
so that I can keep it, and you can skin the rest for yourself," said she,
which he did. ■"Now you can go back home with those scalp-locks, and
give all to your father," said the woman. (These cannibals were well
built in body. Their hair was like a blaze of fire.)
So Sleepy-Young-Man returned, having achieved a glorious vic-
tory, to his horte, traveling during the night and sleeping during the
day. Whenever he struck the place of a camp-circle which he had
passed while on the way to the home of the cannibals, the people saw
him and always recognized him, but he did not stop. Finally he
reached the camp-circle to which he belonged, and went directly to his
father's tent, late in the night.
He lay down on his bed, which had been unoccupied since he had
left his father. In the morning, when his father woke up, the old man
saw a man sleeping on the bed. "Say, young man, get up!" he said,
"you might spoil my son's bed, although he is away." The old man
was sarcastic, but the young man, who had just returned, did not an-
swer for some time, but the old man kept punching at him until he
got up. When he was up, the father recognized his son's beautiful face
and went and kissed him. This old man went out rejoicing, throwing
the scalp-locks up in the air. waving them to the people. And this is the
reason the Indians often refer to cannibals when their sons are sleep-
ing rather late in the day.
When those cannibals were killed, that was the end of their raids.
— D.
Told by Found. Cf. 70 and see note 2.
70. — The Beheaded Ones.^
There was a young man who was in the habit of sleeping too long.
Ever^• morning he was the only one who was still in bed when the sun
was high up. "Get up! You have not reached the beheaded ones
ha^titaeinici),'' his father would say to him in the morning, pulling
off his blanket and throwing it towards the door. "Get up I You have
no reason to lie in bed." "Do not trouble me ; let me sleep as I wish ; I
have not done anything to you," the young man said to. his father when-
ever he was told to get up. Once he was sleeping with his head covered
while all the rest had already eaten their breakfast. His father was
displeased at his sleeping so long and tore off his blanket. Then at
' Informant A. Text. Probably from informant F.
134 Field Columbian Museum — Anthropology, Vol. V.
last the youno- man was anno}'ed at being told to get up early in the
morning and at hearing of the beheaded ones. Then he told his parents :
"Make many moccasins for me and let them be durable." When his
moccasins were made he started out, going at random, carrying his
moccasins. After traveling a long time he came to a camp. He went to
an old tent at the end of the camp. It belonged to an old woman. "It
is my grandson ; it is that }oung man who is always lying down !
Where are you going?" his grandmother asked him. "I am seeking
the beheaded ones, my grandmother," he said. "I do not know any-
thing of them," his grandmother told him. So he started again and
went traveling along. Finally he came to a camp and at the very end
stood an old tent. "It is my grandson! It is he, the sleeping young
man! Where are you going?" said the old woman to him. "I am
seeking for the beheaded ones, my grandmother," he told her. "I
have never heard tell of them," she said to him. So he w-ent on and
continued to travel. After many days and nights he came to a camp ;
at the end was an old tent to which he went ; it belonged to an old
woman. "Oh, my grandson! It must be he, that sleeping young
man!" She knew him at once. "INIy grandmother, I am seeking the
beheaded ones," he said. "My grandson, they are far away," she told
him. So he went on and continued traveling for days and nights.
Finally he came to where there was an old tent at the end of a camp ;
as he went towards it an old woman came out. "Oh. my grandson !
it must be he, that sleeping young man ! Where are }'ou going, my
grandson?" "I am seeking the beheaded ones, my grandmother."
"When I was of your age I used to hear tell about them," she said.
After he had eaten, he went on and continued traveling until at last he
again came to a camp at the end of which stood an old tent. He went
to it and an old woman came out. "Oh, my grandson ! It is he, the
sleeping young man !" his grandmother said. "I am seeking the be-
headed ones, my grandmother." "Oh, my grandson, they are very pow-
erful and dangerous I My grandson, you must be careful !" Then he
went on again. As he went, traveling more quickly, birds floated in
the air before him; they made a noise that could be heard far off, just
as if they were giving warning. Then the young man came to a camp
where seven young men were living together. Before he went into the
camp he put on woman's clothing and acted as a woman. The seven
young men, who were all fine looking, at once became jealous of one
another on account of this supposed woman. They all wanted to marry
her. "Let him, or him. marry her, or I or you will take her." they
said to each other. The}' were somewhat suspicious on account of her
Oct., 1903. Arapaho Traditions— Dorsey and Kroep-er. 135
Legs. "Perhaps it is not really a woman," they said to each other, for
her legs did not look right. But they decided tliat one of them was to
marry her. Then he married her. Sed nocte non cum ea copulavit.
The young men, including the one who had married her, used to go
hunting. When they were successful, they all gave to their sister-in-
law. The supposed woman received what they gave her gratefully,
and was pleasant to all. Once they went hunting again, but one of
them offered to stay with his sister-in-law. When the rest had all
gone, she said to him : "Come, let me louse you." Then she loused
him. While he was being loused he fell asleep. When he was sound
asleep, the supposed wctnan took a knife and cut off his head and im-
mediately fled with all speed. As soon as she started, the birds made
a noise again and at once the other men knew what had happened.
They pursued the fleeing young man, who ran as hard as he could,
looking back now and then. Finally he reached an old woman's tent, a
tent entirely of iron. "My grandmother, powerful ones are pursuing
me!" he said. "Run around [the tent] four times," she said. Then
he ran about it four times, as she told him ; then the door opened and
the old woman said : "Come in," and the young man went in. As soon
as he had entered the dcor fell down. Just then the pursuers arrived.
"Bring out our food," they said to the old woman; "bring her out at
once or we shall take you with her." "Well, then, I will push her
close to the door ; come up close," the old woman said to them. Then
they came up near the door. "Well, are you all ready? Put your
heads inside and I will shove her towards you." Then they all put
their heads in "Put your heads still farther in." said the old woman
who owned the iron tent. When their heads were well inside, the door
descended and cut off their heads. "Now. go and cut them up for me,"
the old woman told the young man. and he went and cut them up. Out-
side, about the tent, many bones were lying, for the old woman was
powerful and dangerous on account of her tent. The young man started
to go back and continued on his journey, until at last he reached his
people's camp at night ; he looked for his tent, and when he found it,
went in and lav down. In the morning his parents said : "It looks like
him ! It looks like our son !" They had cut their hair and were in
mourning. Well, it was he. himself. When he awoke, he said: "My
father, take this for your ropes," and threw the heads of hair to his
father.^— K.
1 Cf. Schoolcraft, Hiawatha, 216 (Dakotai; J. O. Dorsev, Contr. N. A. Ethn.. VI. iS;; Cham-
- berlain, Rep. B. A. A. S.. 1S92, p. 579 (Kootenay). Other instances of the marriage of a man with a
disguised man are found in Schoolcraft and Dorsey; also in No. 46 and its eastern analogues.
136 Field Columbian Museum — Anthropology, Vol. V.*
71. — The Cannibal Babe/
A man and a woman had a child. For three nights in succession
a chief had disappeared from the camp-circle. The clothes which they
had taken off on going to bed were still there, but they themselves had
disappeared without a trace. The people were much frightened at the
mystery. Then the mother, as her baby slept, saw that it had meat
sticking between its teeth, and knew that the child was the supernatural
being that had carried off the chiefs. At night she saw it feign to be
asleep and to be snoring; but after a while it got up, gathered its blanket
about itself, and stepped over its father and mother as a grown person
would, and went out. After a time it came back. In the morning they
again saw flesh in its teeth. Then they watched it, and found that it
carried the chiefs up on a hollow tree, and, devouring them, dropped
the bones inside one by one. Then they knew surely that it was the
mysterious monster, and called it : "Teeth-vvith-raw-flesh." Tying
the child fast, tbey moved camp and left it far beliind. When they
arrived at the new camping place, the child came to them. Then they
deliberated, considering many ways. At last they took fat from in-
testines, and wrapped the child up in it, and threw the whole to the
dogs, thinking the child would perhaps be eaten up by them. As the
mass fell to the ground, the child moved and emerged unhurt on one
side, while the dogs swallowed the fat. The people tried feeding it in
this way to the hungriest and fiercest dogs in the camp-circle ; but the
result was the same. They could not kill the baby, for it was a mys-
terious man-eater. — K.
yz. — The Woman and the Monster.
The Northern Arapaho were living along the Platte River years
ago. At that time the different tribes, such as the Shoshoni, Crow,
Sioux, — the most friendly ones, used to come around with a certain
amount of skins and furs, to trade with the tribe. As the Crow In-
dians were gO( d marksmen, they had quite a supply of elk skin when
they came to the camp-circle, which was on the south side of the Platte
River. Quite a good many Arapaho caught their big horses and packed
their goods to trade with the Crow Indians. Our horses were out far
in the' prairie, and my boys caught the tamest, which were very small.
.So I took some beads and a few other articles and got on the pony.
The Platte River was high that year, and was very dangerous,
' Informants I.
Oct., 1903. Arapaho Traditions— Dorsey and Kroebkr. 137
being- swift. Twice I was out of elk skin, which I needed for various
things. I aimed to get some that day. 1lie other Arapaho had reached
the other shore all right, and it came my turn to cross. I was not
afraid at all, putting my faith in the pony ; so I rode in the river.
Just as I was in the middle of the channel the pony was swimming
and 1 began to feel different, losing my senses all at once, because of
the strange sight before me ; and the pony was losing its strength every
moment. All on a sudden the water took us out of sight, and I found
myself standing on the dry sand. When I went into the water
(drowned) I knew that I should be wet in clothes; but they were all
perfectly dry.
As I looked around to see the rest of the sand-bar in front of me,
there stood two young men, dressed in fine Indian style. These men
who appeared to me were a soft-shell turtle and a beaver. "Well,
young woman, we came after you and we want you to come along,"
said the men. Without offering any objections, I consented to go, for
I was at their mercy. So these young men started off and I followed
their path, which was a dry river bed.
As we walked around the bend of the river, we came to a black
painted tipi, with pictures of two water monsters, one on each side of
the tipi. Both of these monsters faced the door of the tipi ; in other
words, the animals wound around the bottom of the tipi. One of these
water monsters was red and the other a spotted, — black and white. In
the front of the doer, where the breastpins are used, was a sun, painted
in red (being a disc). The red painted sun me^nt the rising sun in
the morning. Back of the tipi at the top was a half-moon in green
color. There was a bunch of eagle feathers tied to the tipi pole.
As I came nearer to the tipi, I heard the people inside talking to
each other. "Here is the woman that you wanted to see," said the
two young men "Tell her to come in !" said somebody with a manly
voice. These two young men w^ent in, and I followed. "Welcome !
welcome ! Be seated !" said the rest of the young men. "Take your seat
with that man in the center," said one.
I looked across the fireplace and saw a beautiful young man,
painted all in red, and who was naked ; at both sides there were more
young men, sitting in good positions. In front of them were different
kinds of medicine bags, with several small bags of medicine roots and
herbs, and weeds. These men Avere dressed in different shades, accord-
ing to their taste.
So I took my seat on the right side of this beautiful young man.
"When I saw you I was very much charmed by your pretty looks and
138 Field Columbian Museum — Anthropology, Vol. V.
could not help but send two of my young men after you. Now if you
want to see your folks again, I shall have to ask you for intercourse,
?nd then I will tell you of myself, power and place, and so on, with the
others here. Consider this tipi, outside and inside, and the people with
all their medical properties. That man belongs to the Beaver family,
and the next one is of the Otter family, and so on" (calling each one
after the name cf some tribe of animals). Sitting in front of the med-
icine bags were lizards, frogs, turtles, fishes of various kinds, snakes
and otler water animals. When these men turned to animals, they
looked at me sharply, and all in reverent mood.
So we had intercourse, thus saving myself to a certain extent.
''Now, my dear woman, I want you to listen to me carefully and sin-
cerely," said this man to me. "You must bear in mind that I am the
owner of rivers and live in different localities against the steep banks
where water is deep. There can be more than one of my kind, but
those will be at the springs and small lakes. Be sure not to eat any
fish. If you are going to the river to bathe, tell your companions that
unless you go and bathe first, they will be drowned. If your compan-
ions should not l;)clieve your warning, they will be drowned. Go in
and take a good bath first, then they can go in the water.
"When your people wish to show some respect and reverence, have
them cut off small pieces of their skins. Let them be as many as they
wish and tie them in a bundle and place it on a small stick. This they
must thrust close to the mouth of springs and above or on the side of
the steep banks where water is deep. When they leave the place, I shall
appear to such and receive their ofiferings and prayers, and in return I
shall see that they cross the rivers in safety, and swim in the rivers and
creeks with tlieir children with no trouble. Remember this, and tell it
to your people when you get back.
"If your people won't do this, then there is another way in which
ihey can show their respect. Tell them that they can tie a red flannel
to a bush or tree above the spring. When the people cut their skins oflf
in small spots on their wrists, and get them tied in small bundles, let
them point the stick to the head of the river and lastly to the mouth
of it, praying, saying to me, in good faith, 'My Grandfather, Tast
Child, I have cut seven pieces ofif my wrist, hear me with your tender
mercies. May my life be prolonged; so with my relatives and friends ;
and lead me into prosperity and happiness ! During the day may I gain
the good will of everybody in contact with me ; also when I sleep at
night, that I may be protected from injury and harm, and drink that
sweet water which comes from vou ; that wherever I drink water, it may
Oci'., 1903. Akai'amo TkADriioNS — DoRSEV AND KKOKr.KR. 139
he clear and w liolesc me for my Ixxly as well as for my kindred. Have
pitv on me and remember me in my daily anxieties, and let my seed
multiply according to your will, if it may be necessary! Hear my
earnest praver ! I cannot say. much, but offer the same with all good
things. So it may be for me, and to all in the tribe.' "
This is the kind of supplication given by the husband, the monster
animal. That is the reason why the people cut themselves on their
wrists and tie red flannels to the branches along the most dangerous
places by the rivers. This is voluntarily done by the Indians.
After this man had told the woman of certain restrictions, she
went out and found herself standing on the bank, facing toward the
deep water, aliove a steep precipice.
I looked around and saw a big camp-circle a short distance above
the river, and also there was still a visiting camp of the Crow, and some
Shoshoni. The monster told me to paint myself in red when I wanted
to see him again 'and plunge into the river ; when coming out I was to
be cleansed from all impurities and offer some prayer.
When I returned to the camp-circle, I found that my folks were
mourning in my behalf — some had cut their hair off, cut their ffesh
and had gone through some tortures ; but when they saw me, they were
so glad to see me again alive, since they knew I was drowned. When the
people asked me about my disappearance T told them that they turned
me loose.
After I had remained in camp for some time I painted myself
all over the body in red. thus living up to the way of my husband, the
water monster. This tipi. which was painted all in black with sym-
bolism— two miOnsters on one side, the sun in front, and at the back
of the tipi the half-moon, — was a gift to me, also a lot of medical sup-
plies ; but I did not want to make a tipi like it. because, as a rule, the
women are less thought of as doctors, etc.
This monster is called by the Arapaho the Last Child, — "Hi-taw-
ku-saw." The Indians are to a certain extent afraid of deep holes in
rivers ; the children are forbidden to bathe at such places, because the
Indians occasionally saw some things (animals) or bad signs. They
would offer prayers to the Last Child for this water and kind treat-
ment. The four-footed animals stand the same chances (risks) as
human persons.
Among the Northern Arapaho there is a story of an animal cap-
tured, which turned into a solid stone. The whole body (stone) was
carried out away from the river, and there were many presents given
140 Field Columbian Museum — Anthropology, Vol. V.
to it for its good will anS treatment. 3"he presents were of eagle
feathers, calico, and other valuable articles — jewelry, etc.
There were two women going after some water, and upon reaching
the place, they saw the monster in the water just at the surface. It
frightened the women into fits (medicine). One of them died, and
those who carried her out are living yet, except one. In ccurse of time
this one disappeared, and it is thought that the animal returned to the
water. — D.
Told by Adopted.
73. — The Woman who gave birth to a Water Monster.
There was a party of women out in search of "black threads '
along the bank of the river. These fibers grow just at the edge of the
water and are of dark appearance. They are used in porcupine-quill
work, as marks for certain symbols. After the women had gathered a
sufficient supply of the fiber, all returned home except three of them.
These three women wanted to get more, so they went farther and found
a place where there were plenty of fibers. So they had plenty for their
friends as well as for themselves. These three women went and started
for home.
To their surprise they came to a spring of good running water. It
was too wide to jump over, excepting close to the mouth of the spring;
so the women leaped across it at that point. The first two leaped across
the stream without any trouble or sign. The last woman was very
timid, but finally made a leap and she passed over it. She felt a heat
underneath her dress. The intense heat struck her privates and went
against the sides of her legs and entered her whole system. Time went
on, and at the close of the month menstruation did not begin. So she
"began to be suspicious of the spring. The woman knew that her child
was to be of a different being. Every month her stomach got bigger
all the time, and she knew that there would be a strange happening
later on. She did not mention the thing to anybody. This young
woman went to an old woman l)y the name of Hairy-Face, who had
been a medicine-woman, and wept before her for mercy. Hairy-Face
knew something of a monster ("Hi-ni-chab-bi-ti'''), and was known by
the Arapaho tribe. "Have mercy on me, old woman, when the time
comes for my dcliverv ! I know that you are the only one whom I
can depend upon, and T shall lie thankful for your aid, as you know that
some strange being is being formed within me, and that it will be an
impossibility for me to give birth unless you are present. Please accept
mv favor, that I mav be saved and a proper way pointed out to me
Oct. 1903. Arai'ahc) Ira diiions — Dorsey ami Krokbkr. 141
liereaftcr !" said the woman. "Well, my dear woman. 1 am sorry to
tell }ou that since 1 have no control of the monster at the sprin^j?. I do
not know how 1 can do the favor for you.- But nevertheless, 1 shall try
and see what 1 can do. You may know that 1 belong to the river,
and if something h.ad happened to you at the river, I would not hesi-
tate a moment. Well, since you are young, and seem pitiful, T will
take mercy on you," said Hairy-Face.
This woman who had a strange being within her was unable to get
up or move around. The ninth month came on and she was heavy with
burden. She could not sit up or move her limbs. Her whole body was
entirelv dififerent in appearance. The arms and legs were swollen and
so also was the rest of her body. When this woman was taken sick,
she told her folks that they must go after Hairy-Face, for she had
prearranged with her to wait on her. So the folks went out and told
her about the woman's sickness. This woman, Flairy-Face, knew what
the trouble was and told the folks that she would be there in a short
time.
When Hairy-Face arrived at the tipi and went in, she noticed that
there was indeed a big woman, sitting in a queer attitude. Jiairy-Face
made a tea out of some root or weed, which she gave for the woman
to drink and then painted her body and face in spots (merely touching
her with her painted linger, perhaps). She was placed in the usual
way and finally there came out a flow of blood, as the others thought
there would be. Finally the womb was empty and this Hairy-Face then
sat down and began searching for the infant. The other women listened
for the infant to cry, but there was no sign of a real liaby. The inside
of the tipi was covered with water and the fire was put out by it. Wlien
the water had soaked into the ground the folks lighted the tipi to see
the infant. Hairy-Face found the infant and hid it by covering it
with a sheet or blanket, which had been placed for her. The other
women could not see the infant and questioned among themselves.
Finally Hairy-Face lifted the cover and there was no baby, but an
animal with a slender body, short legs, feet like those of a cow, and
a long tail, while the body was spotted black and white. It had a short
forehead, but broad. The whole face was like that of a bull dog, but
there were no eyes. The women got frightened and went out, saying
that the woman had given birth to a small water monster. After they
had talked the matter over and quieted down, they went in again.
Hairy-Face had this infant hinichabbiti covered with a blanket, and
when these women had come in. she uncovered the infant and it dis-
appeared from sight.
142 Field Columbian Museum — Anthropology, Vol. V.
This Hairy-P^ace died about twenty-seven years ago, in Wyoming.
She was the grandmother of Black-White-Man, of Oklahoma, Iwing
yet, on the South Canadian. She would not eat fish, water turtles or
other water animals. She would not allow anybody to bring the ani-
mals into her tipi against her will. One day this grandson, Black-
White-Man said that he was going to bring some fish into her tipi. The
old woman said that if he wanted to see her die soon, he could do it.
So, as is the general thing with young boys, who do not know the
"sacred promise" given by the old woman, he brought in the fish, and
soon afterwards the old woman, Hairy-Face, died. The relatives and
friends of this old woman felt sorry for what this young boy, Black-
White-Man, had done. The people used to laugh at the old woman,
but as they saw her wonderful actions, and as she was at the same time
a woman doctor, they have placed their confidence and reverence toward
her ever since. — D.
Told by .Adopted. The Pawnee have a similar tale.
74. — The Water Monster.'
There was a tent in which lived a man and his wife. The man
went out hunting and killed a buffalo cow. He began to butcher her,
cut off her limbs, and opened the body to see if she had a calf. He
found her with calf, cut out the uterus, and laid it aside. Then he
cut up the meat in the direction of the muscle fibers. When he had
- cut it into pieces of the proper length and size, he opened the uterus,
bruising the head of the calf. The calf, looking at him, said: "What
do vou mean?" 'T did not wish to do anything to your mother, nor did
I mean to hurt vou," the man said much frightened. He took only one
rib with him for meat for his wife. When he got to the top of a hill
he looked back to the place he had left and saw that the calf was fol-
lowing him. He ran until he reached his tent and entered it. His
wife asked him : "Why do you bring so little?" He said : "I became
tired and left the load and brought only a small piece for you." So
she gave him old meat. But he could eat nothing, for his mind was on
the calf that had followed him. After he had eaten a little, he told his
wife to sleep towards the fire and he slept against the wall, for he was
afraid. It became very cold and began to snow. During the night
both of them heard the crunching of the snow as somebody walked and
walked around outside and at last came in. Much frightened, they
pretended to be asleep. The man looked at the animal that had en-
tered, and a shining — its look — came directly to his face and blinded
> Informant I.
Oct. 1903. Arapaho Traditions— Dorsey and Kroeber. 145
him. His wife also looked and saw the animal winding around inside ;
but it did not look at her and blind her. It coiled around and around,
until it had the appearance of a snake, filling the inside of the tent
and enclosing the outside. The man said to his wife, "Get out a shell
gorget (beii). eagle feathers, red cloth, and the white bufifalo robe.''
As he lay on the bed, she took these things, and then said to the ani-
mal: "Now here, last child, (hita^xusa*^), is this gorget for your
neck. Here are feathers to be your headdress. They are clean. Here
is red cloth with a white edge to be your shirt. And here is a white
buffalo skin for your blanket." As she named these objects she prayed :
"Since you cover the inside and outside of the tent, become small enough
that I may place these things on you." Then the snake gradually grew
smaller and she put the objects on it. Then she said : 'Since you have
miraculous power and are the owner of waters, I pray you to take
these gifts and benefit us and other human beings. When the water
is high and people want to cross rivers, and have given something to
you at the river or nearest spring, remember the gift I have given you
and let them cross without any danger." Then she took it up. went out
of the tent, and slowly carried it to the river where the swift current
washed the bank. There she put it into the water and it went under
with everything that was tied to it. "Remain there." she said. After
this, the man and his wife lived without fear or trouble. The animal
was a hiintcabiit.' — K.
75. — The Water Monster slain.
Some years ago the Northern Arapaho were camping along the
Little Wind River, during the summer. They had just been placed a
short time in that country, by the Department, to draw rations and
annuities with the Shoshoni.
Toward noonday, two women started out after water, to cook
dinner. Just as thev came in view of the river, they saw at once in
the middle of the channel an animal's back.
Being amazed at the curious looking object, they stopped to see it
plainly. The curious object lifted its head, began swimming up the cur-
rent and looked at the women. The twinkling of his eyes threw streaks of
flashes (like lightning) upon the women, which immediately hypno-
tized them. They dropped their pails and watched the monster, trying
to sink himself into the sand-bar. Since the river bed contained so many
pebbles and stones it was impossible for the monster to get out of sight-
It finally went into the sand-bar and made a ridge.
' Cf. No. 6.
144 Field Columbian Museum — Anthropology, Vol. V.
The women, feeling conscientious, went back to the tipi and in-
formed the men that they had seen a strange looking animal at the
river. The men were then smoking the pipe waiting for the meal at
noon, but this time the women got them all to the river, to see what the
animal was and to find out if it had gone clear out of sight. The men
reached the river and spied the ridge caused by the monster sinking into
the sand-bar. After the men had questioned among themselves, they
concluded it was the Hiintcabiit (water monster). A good many were
afraid to wade in the water to see the spot. Init three of them ventured
and waded toward the ripple. Reaching the ridge they stood gazing at
it carefully. They informed the otliers that it was the water monster
which was seen by the women, that it had turned to stone and that its
back was visible.
These men. although much criticised for their behavior toward
the powerful monster, got around it and began digging out tlie body.
Finally the}- removed the stones and pebbles from all the sides and took
hold of him and carried him to the dry land.
The chiefs and head men told the criers (old men) to tell the peo-
ple that the Hiintcabiit was caught and taken out of the river and placed
on dry land ; that those who wished to pay respect and to make an
offering to it should come at once, so that the monster would not get
mad. The news of the capture of the monster circulated u]:) and down
the river among the Indians.
Knowing that the monster is a sacred beast, and a good to the na-
tion, they at once procured necessary presents, such as bunches of eagle
feathers for his headdress, half-moon shells for his headdress, red
flannel, black cloth, white flannel, and bright colored pieces of calico.
The people came to this monster with the above material and bowed
down to him, tying the various articles on his head and body. This
monster was adorned so heavily that very little of its body was seen.
One day an Indian named Little-Shield, who does not believe the
medicine-men and their gods, accidentally ran across this petrified mon-
ster, lying on the ground clothed with various garments. "Well !
Well ! This will not do. This animal is not a god, for its appearance
differs from that of a god. This is where all the feathers, calico and
wam])um go to ! People need these things. It is all foolishness to give
such precious gifts to this ugly looking beast," said he. He rode up in
front of this petrified monster and pulled out his gun and shot him in
the forehead. "\\'hat a funny looking god these people have! and I
don't see any sacredness about him," said he. He dismounted from
his pony and took the best things away from the monster and rode awav.
Oct. 1903. Arapaho TkADrriONS — Dorsey and Kroep.er. 145
The people criticized him bitterly for his infidelity, but he often went
to it to see if there were any more p)od presents.
For some time this monster was on the .ground, when it began
o-radnally to sink. From time to time, people would take s;ifts to it
for its mercy. Others made presents to him, because, in their dreams,
he had demanded of them.
This monster disappeared all at once, and it was thought that it
went back to the river, leaving no trail behind.
The monster was dark, with head prominent, large eyes, body long,
short legs, hoofs like those of a cow, short horns, nose and mouth like
a cow's and a long tail. When taken out of the river the body was all
drawn up. The appearance of the animal when petrified was like that
of a cow lying on the ground.
Beaver-\A'oman was the first to see the monster swimming up the
river, then directed her companion. She was at times partly paralyzed,
but is still living. This monster when seen by the women, stretched its
entire bodv across the river, then drew- together in the middle of the
channel. — D.
Told by Adopted.
76- — The Man who became a Water Monster.'
Young men started on a journey. As they went they found buffalo
tracks and followed these. They follow^ed the trail during the day and
at night they camped. At last they rejoiced to see that the tracks were
becoming fresh, 'and walked faster. Day after day they followed.
Then there was a mountain before them. At the bottom was a cave.
The tracks of the bufl:'alo led straight toward this. The young men
followed the tracks and at last reached the cave into which the bufifalo
tracks led. ' Well, let us follow it, for we want to find the place
where the buffalo live," said one of them. They agreed, and entered.
They went one behind the other. Far in the hole they came to running
water : it was clear and good and they all drank of it. Then they started
on again. The buffalo tracks were in the mud but gradually became
dry again. Then the men saw a faint light before them, just as it is at
dawn. "Tt looks as if the cave had an opening at each end," said the
leader. Then they found that it was indeed a passage through the
mountain, ^^'hen thev emerged, they looked around and saw herds of
buft'alo scattered in every direction, standing in the prairie and along
the streams and by the rivers, raising the dust as they went down to the
river, and coming out of the water. 'Well, we have indeed found the
' Text, informant A.
146 Field Columbian Museum — Anthropology, Vol. V.
buffalo ; we shall have food and robes and moccasins and ropes and
everything else," they said. And they went back to report that they
had found the buffalo in plenty. They went into the cave again where
they had come out, going back now. Where the running stream had
been when they came, they found a being lying across the passage. His
body filled it to the top. ''Who can it be lying in our way? What
shall we do ?" they said to each other. They built a fire against the body
and kept it up. As it burned the fat flowed, running down from the
body into the fire. They kept up the fire until at last they had burned the
body in two. "Ya, my friends, it cooks well ; it must be good to eat,"
said one of them. "Don't! my friend; leave it; it is a powerful thing,"
his companions said to him. "It must surely be good to eat. See how
white its meat is. I think I shall try it," said the one. They urged him
not to eat it, but he insisted. "W^ell. then, it is you who are doing it,"
his friends told him; and he ate of it. "It is good; it tastes well. Eat
of it, mv friends." he said ; but he could not persuade them to touch
it. After he had eaten they started again, passing through the body
that they had burned in two. At last they got out of the cave again. At
night they camped. In the morning the legs of the young man who
had eaten of the owner of the waters had begun to turn white. "What
did we tell you," his brothers said to him. They went on again home-
ward, and at night made another camp. They blamed the young man
for having eaten of the animal, and he was ashamed. In the morning
his entire body had turned white. ' It is your own fault ! We warned
you, but you allowed yourself to eat of it," his friends said. They
went on again, and camped in another place. Next morning the young
m.iu was completelv white and in shape was like the one he had eaten.
He was a hiintcabiit. They went on once more and traveled far. When
thev came to a spring, the young man who had become a hiintcabiit said
to his brother : "Now, my friend, throw me in the water here. When-
ever vou go by this place, when you are at war, tie pieces of cloth
above this spring. Then you will return with good black paint (vic-
tory-)." Then his younger brother threw him into the spring. He
disappeared in the water amidst flashes of light. Whenever his brother
passed by the spring, when he was at war, he left something near it,
and he always returned victoriously.' — K.
<■ Cf. J. O. Dorsey, Contr. N. A. Ethn., VI, 322; Grinnell, Pawnee Hero Stories, 171.
Oct., 1903. Arai'aho Traditions — Dorsky and Kkoehkk. 147
77. — Snake-Boy.
When the Arapaho were yet Hving in Southern Colorado, and
men were still troublesome to white intruders, a husband started out
with a war-party. The party, consisting of brave warriors, was absent
for days and people began to feel uneasy about their absence.
In the party there was a young man who had just recently been
married, and his wife loved him devotedly. This wife used to wander
olTt in the wilderness and weep in solitude. One day she went to a
dreary place, with some quilled work to occupy her spare time, to rest
in weeping. This wife told a story like this :
"As I was alone on the hill, doing some quilled work, and at times
thinking of my dear husband, wondering whether or not he would come
home, a very charming young man came up before me. Oh! how I
felt when he stepped in front of me. I began to think of my dear hus-
band more and more. I could not help but look up to this young man
and ask him what he w^anted, besides telling him that I was not out in
search of a partner, but constantly sat on top of the hill, thinking that
perhaps I might see the return of the war-party.
"This handsome young man had a fair face, long and dark hair,
and had a slender stature.
"He advanced closer and smiled at me. "What do you want, young
man?' said I. The young man cleared his throat, slightly lifted his
right foot from the ground, and asked me if I had any desire to establish
a tie of friendship with him. since my dear husband was absent. Oh !
I was struck so suddenly by the unexpected question. He stepped
backward and laughed at my silence. Of course I did not answer him ^t
once, but my conscience weakened, and I yielded to him.
''As I had forgotten my poor husband, I laid my quill work aside
and was in deep thought. T know that your husband loves you dearly,
and you tell me that because he has not yet returned it has caused you
to have lonely thoughts, so allow me to say this to you, which I hope
you will grant. You may understand that, since you were a girl until
your recent marriage, I have been fascinated ; therefore, knowing that
you were here, I came alone. I came over to see you. You have not
been married long enough to love your husband. Since he has gone for
good, and left you to stand the consequences, you should consent to me,
will you ? If you really love your own father, mother, brothers, and
sisters, please yield to me and don't forsake your relatives. I pray
you that just as much as you love them, please consent to my request.
You mav understand that I had intended to "buv" you at one time,
148 Field Columbian Museum — Anthropology, Vol. V.
but my parents thought I was yet too young, so, out of love to them, I
obeyed. My folks know that I fell in love at a distance, and they
often speak of you as a very good girl, telling me that the reputation
of your parents in the past has been excellent. My folks advised me to
behave well and dress neatly, because I might accidentally come across
you. I came up to you humbly and offer myself as your future com-
panion. I do not wish to boast of myself, in order to mislead you, but
I am here awaiting a decision. Now if you do not want to part with
your own husband, for fear of your parents, let me suggest this prop-
osition. Understand that your husband may have been killed in a
massacre, and you will have nobody to care for you. It may be well
for you to be virtuous, but will you take me to be your lover forever?
So please let us have a united love and nobody will know. I shall keep
my faith, and not tell any one of our act. In the name of the Flat-Pipe,
that he hears me : that just as the Thunder rolls and hears me, and the
Water Monster lies along the river, the same does hear me — I want you
to understand that I shall be true and kind to you and love you dearly,
although you and I be separated. It is for your own free will to say yes
or no/ said he to me.
"During the time that he was talking to me for friendship, I was
in sympathy with him. 'Now, for all the talking which you have just
done, and because you are with me alone, besides, as I rely upon your
oath to the several beings, you may understand that I consent,' said I.
'Thank you! Thank you!" said he, and he sat down beside me and
began kissing and embracing me, and thus an event took place that day.
' This beautiful young man and myself spent some time chatting
and laughing. Toward evening he went away toward home, saying
that he would meet me at convenient places. Shortly afterwards, I took
up my things and started for home. My thoughts and anxieties were
different as I was walking homeward, my husband being completely
forgotten.
"That night I was restless in my bed, constantly going out of the
tipi at nights, to see if my lover would be around to see me, as he said.
My parents suspected me, and would scold me for going out unneces-
sarily. During the day, I was not at work as I should have been, but
kept thinking of my lover. Formerly. I had been very backward about
going for vessels of water for the folks, and also I would not bring in
any wood for the fire when my mother told me ; but since I met this
handsome young man, I went often after buckets of water, and to get
firewood, so that this lover of mine might have a chance to see me and
we might have a good chat. My favorite work, which was with porcu-
Oct., 1903. Arapaho Traditions — Dorsey and Kroei-.kr. 149
pine quills, did not keep me at hcjme. When I went out of the tipi
during the day, I would look around to see if I could identify ni}- lover
in the distance, also I would make excuses to get out at night, but this
handsome young man never came near. A month passed, and it was
my time for menstruation, l)ut it did not occur.
"Well, my husbanrl was the cause of all this. T am sure that this
lover of mine would not have placed me in such a condition, because he
was not my real husband. From that time on, I have been obliged to
keep myself free from injury, and naturally, my complexion betrays
me, by having black spots on my face, like the face of the moon.
"So my time passed on, until about the seventh month my sides
above my hips began to have a severe pain. As was the custom, my dear
mother took me out to pick wild berries, for exercise, and made me
take early baths at the river. When I was about to sleep at night, I
would have sharp pain at different parts of my stomach, which felt
as if there was something winding around inside. At times I got
scared and felt uneasy on account of the strange feeling, which became
more intense every day. About the ninth month I had suffered terri-
bly, and did not know who to depend on for treatment. Now since this
was my first experience in giving birth, I scarcely knew the way, but
women told me to keep up my courage."
The sickness then came on and the mother of the girl hired two
other women nurses to wait on the sick woman. The woman became
very sick and at times unconscious, but the women kept preparing dif-
ferent kinds of teas from weeds and herbs, and gave to the sick woman
to drink ("to loose the baby"), while others made her vomit for action.
With all the medical assistance rendered, the sick woman was getting
weak all the time, until finally, the womb, with the baby inside, dropped.
Just as soon as this had happened the woman dropped dead instantly.
The women removed her from her baby, which made its way and
burst out and rattled. The women, hearing the rattle, looked around
carefully and saw that the contents of the bag was a rattle-snake.
The people were very much excited over the mystety. Of course
the husband returned from the war-path, as a good warrior, but a
widower. The story was explained to him and he was informed
that his wife had often wandered off on top of the hill to weep for his
absence, and that she would do a lot of quill work for her parents,
until she was changed in condition of body. The husband expressed his
sorrow, but calmly imagined that a mysterious being had worked on
her, and therefore suffered the consequence.
Since the Indians had had other similar occurrences amone men
150 Field Columbian Museum — Anthropology, Vol. V.
and women the}' all believe that she had intercourse with the snake
who appeared to her as a real person. This baby snake was thrown into
the fire and burned up.
This occurred among the Southern Arapaho Indians and fright-
ened them. If the women had let the snake baby alone, to see the result,
the mystery would possibly have been known. It was a rattle-snake,
but did not fight after it was born. — D.
Told by River-Woman. Cl. 79.
78. — The man who became a Snake.
There was a camp-circle in the spring of the year, close to the
river. One day two young men started out on the war-path. They were
gone for several days, when they accidentally came across two large
eggs in a nest on the ground. They stopped and got off their horses
to identify the eggs. They disputed. One said that he felt sure they
Avere from a goose, but the other believed they were from a snake. The
latter advised his friend not to molest them. Still, the other man took
them along. When night overtook them they camped and built a
fire. Since the former man was hungry, he at once boiled the eggs and
ate them, but did not give any to his partner.
They went to bed in a shelter tipi, and in the morning the body of
the man [who had eaten the eggs] was swollen. During that day the
man became so fat that his partner had to cut his clothes to get ttiem
off. He went naked, and his partner was afraid of him. Although he
was getting fat all the time and looking strange to his partner, he talked
to him about his condition. He told him that his body was going to
change. The fat man got up and walked a distance and sat down facing
his partner. He then at once became a big snake, with a long body,
and with very large eyes. The change made his friend tremble and
unable to speak, but he kept his friend at good range and talked to him.
The snake said to his friend, "Now I want you to do the riglit
thing, to tell the truth of what has happened to me., and to say that
you were an eye witness. You may tell my father, mother, brothers,
sisters, and other relatives that I ate eggs which I thought were those
of a goose, but have become a big snake, that I still talk the same lan-
guage as they do. Please do this for me. Do not try to hide anything
from mv folks. You may saddle my horse and yours and I will go with
\ou the rest of the way." So the man did so. The two started and kept
at an even gait until they came to a river. At the river there was, on
Oct., 1903. Arapahc) TkADniONS — Uorskv and Krokber. 151
the other side, a steep l)ank of rock, a cliff ; the water was deep. "Now,"
said the snake, "I am ^"oing to stay in that deep water against the bank,
and so please tell my folks of the place. Whenever they wish to cross
the river, either above or below, tell them to throw intestines into the
river, for remembrance of me. I shall see that they cross it in safety.
Tell my folks that I came this far with you, that you saw me start off
and dive into the water, out of your sight." The snake started, big as
h.e was, into this river and stayed there.
The movements of the snake indicate creeks or rivers.— D.
Told by Black-Horse. Also found among the Pawnee.
79. — The Woman who had Beaver Children.
Early in the morning, two women went to the river after a vessel
of water to cook with. Both of them were only recently married and
were yet in active spirits. On the other side of the river was a steep
precipice and it was a deep hole below. One of them stooped and dipped
the vessel. Just as she dipped the vessel in the water, streaks of sun
rays were retiected from the deepest place on the other side of the
river and struck her.
Her companion, knowing that great wrong was done to her by
some bad spirit, told her to empty the vessel and that thev both should
go back without water. But the woman said that she did not feel any
kind of contact, and she wotild carry her vessel of water, because if
she did not do so her husband might accuse her of infidelitv. The
other woman was older, and thought it best not to dip her vessel for
water, for she feared something might happen to her. On the way
they criticised each other's behavior. The woman who brought some
vvater felt satisfied, but her companion was uneasy for her.
Some time afterwards, this woman who dipped for the vessel of
Avater gave notice to her mother that she was pregnant for the first
time. According to the custom the mother gave her occasional exercise
and made her rise early, luitil finally she was taken sick.
It happened that this companion had had some experience in taking
care of sick women. She was then sent for and on her arrival found
that she was fainting, as the others did not know how to handle her.
She took out her medicine and made a tea of weeds and gave her a good
drink of it and had others vomit her.
Finally, the woman gave birth to a young baby which resembled
a beaver. The body was somewhat fiat and stiff, and the fingers were
like the claws of the beaver. It had a small flat tail, but its skin was like
152 Field Columbian Museum — Anthropology, Vol. V.
that of a human being. The beaver child breathed for a short time be-
fore it was cleansed, and soon died.
At another time when she .e^ave l^rth to another child, it was a
beaver again, but this time it didn't have a tail. So queer ana strange
were the children that she was blessed with, that common sweat-lodges
were erected for her "purification," from troublesome animals.
Years and years passed on the Wind River, without a child, until
a few years ago, when she gave birth to a baby, who grew up to be a big
bov, and was soon sent to school. In the summer time when the chil-
dren took their vacation this boy of course went home. The Wind
River was then high and since boys are mischievous, they went swim-
ming at the swift current, and this boy was drowned. So this woman
could not raise any children and she is still living.
It is said that restrictions might have been placed upon her by the
beaver and that she might have disobeyed them voluntarily, and there-
fore, lost her last boy. The beaver bewitched her at the start, but lastly
gave her a real boy, but it did not live long.
A good many medicine-men follow the beavers in their doctor-
ing.—D.
Told by River-Woman. Cf. No. 77.
80. — Bear, the Six Brothers and the Sister.
There was a camp-circle of people. A party of young men went
out on the war-path, seven in number. After they were gone for some
time. Bear came to camp and destroyed all the people except one girl.
Bear took possession of her and she became the servant of Bear. The
girl would get the vessel and go after water from time to time.
One day the war-party returned, but did not see anybody except a
girl going to the river after water. They met the girl and questioned her
of the trouble. The girl said that Bear had ccme to camp and de^noyed
the people, and that Bear was suspicious of her. The girl was offered
meat for subsistence by the young men. She declined the favor, because
Bear alwavs questioned her if anybody met her at the river. They told
her to watch them performing a way to kill a rabbit. They placed a
rabbit a short distance and told her to hit it. She struck the rabbit and
knocked it over. "Now this is the way you must do when Bear asks
you about the rabbit,'' said the young man. She then took it home and
Bear at once felt suspicious about the rabbit. "Where did you get the
rabbit? I know that somebody gave it to you," said Bear. "No! I
took the stick and struck the rabbit and killed it." She placed the rabbit
Oct., 190,5. Arapaiio Tra diiions— Dorsf.v' and Kkokkkr. 153
a short distance ami did as she said. "That is the way 1 did to get sub-
sistence," she said. Then Bear was satisfied.
The next time the g'irl went out f(~)r water the hrotliers asked her to
find out the vital spot of Bear. She did so. and told her brothers that
Bear said that an\bod\- cou]<l kill him 1)\- hitting- tlie small finger of his
hand.
One da\- she took advantage of Bear's alisence to escape, and ran
aw^ay from Bear, instead of carrying water back to the tipi. She met her
brothers and they all ran for freedom. They had gone a distance, when
they looked back and saw B.ear following. Wlien the sister had seen
that Bear was gaining on them, she stopped and kicked a shinny ball
which she kept in her dress, next to her skin, close to her heart. When
the ball ascended, one of the brothers went up with it and alighted in
the sky. She did this act until she had sent all of her brothers and
herself up to the sky. This act was done for a good deed. Bear saw
the act and stopped, crying, and, scratching himself much, of course
caused blood to flow.
This is said to indicate the circle of stars in the sky with a lone
star ofif to one side, being the sister. The brothers sitting away from
her teach morality for red people. Therefore a brother and sister do
not speak much to each other, or sit together, or say any vulgar words.
— D.
According to the Wichita version for the origin of the Pleiades, the sisters ascended to heaven
by means of the double-ball game. Wilson has recorded a similar tale for the Blackfeet in the
American Antiquarian.
81. — Foot-Stuck-Child.'
It was in winter and a large party was on the war-path. Some
of them became tired and went home, but seven continued on their way.
Coming to a river, they made camp on account of one of them who was
weary and nearly exhausted. The>' found that he was unable to go
farther. Then they made a good brush hut in order that thev might
winter there. From this place they went out and looked for bufifalo and
hunted them wherever they thought they might find them. During
the hunting one of them ran against a thorny plant and became unable
to hunt for some time. His leg swelled very much in consequence of
the wound, and finally suddenly opened. Then a child issued from the
leg. The young men took from their own clothes what thev could
spare and used it for wrappings for the child. They made a panther
skin answer as a cradle. They passed the child around from one to the
' Informant H.
154 Field Columbian Museum — Anthropology, Vol. V.
other, like people smoking" a pipe. They were glad to have another per-
son with them and they were very fond of the child. While they lived
there they killed very many elk and saved the teeth. From the skins
they made a dress for the child, which was then old enough to run about.
The dress was a girl's, entirely covered with elk teeth. They also
made a belt for her. She was very beautiful. Her name was Hasix-
taciisa"^, Foot-stuck-child. A buffalo bull called Hixana"ka'\ Bone-
bulk heard that these young men had had a daughter born to them.
As is the custom, he sent the magpie to go to these people to ask for the
girl in marriage. The magpie came to the young men and told them
what the Bone-bull wished ; but he did not meet with any success. The
young men said, "We will not do it. We love our daughter. She is so
young that it will not be well to let her go." The magpie returned and
told the young- men what the Bone-bull had said. He advised the bull
to get the seciitcabihi (a species of small bird), which was very clever
and would perhaps persuade the young men to consent to the girl's
marriage with him. So the seciitcabihi was sent out by the bull. It
reached the place where the people lived and ligthted on the top of the
brush house. In a gentle voice it said to the men. 'T am sent by Bone-
bull to ask for your daughter." The young men still refused, giving
the same answer as before. The bird flew back and told the bliU of
the result. The bull said to it, "Go back and tell them that I mean
what I ask. I shall come myself later." It was known that the bull
was very powerful and hard to overcome or escape from. The bird
went again and fulfilled the bull's instruction, but again returned unsuc-
cessfully. It told the bull : "They are at last making preparations
for the marriage. They are dressing the girl finely." But the bull
did not believe it. Then, in order to free itself from the unpleasant
task, the bird advised him to procure the services of some one who
could do better than itself ; some one that had a sweet, juicy tongue. So
the bull sent another bird called hiitictabit (fire-owner), which has red
on its head and reddish wings. This bird took the message to the
young men. Now at last they consented. One of them went to his bag
and took out a war-bonnet. He said : "Tell Bone-bull that this war-
bonnet will be his backbone." Then another one gave a quiver of otter
skin, saying that this was to be the bull's skin, and that the parts of the
quiver hanging loose would become the parts of the buffalo hanging
loose on his chest. Then they took a dress made of thin dressed skin
(tayan biixuut) and gave it to him to become the skin on his flanks and
belly. Then they gave a woven blanket, which was to become his
paunch. A pointed quiver (niicibinana'^) was to be his stomach. Next
Oct., 1903. Arapaho TRADiriONS — Dorsey and Ivroebi:r. 155
they took a deer skin and gave it to the girl for her husl)an(l, that it
might liecome the fat on his' intestines (hinotaciqa). Then the> g-ave
the girl an eagle tail feather to become the bull's tongue. They took an
eagle wing feather (haagli) which was stripped until only the tip re-
mained feathered ; this was to become his tail. Then they gave her two
bird claws, which were to be his horns. They gave her moccasins hav-
ino- the hair on the inside, to become his kidneys, and mittens to become
the fat on the kidneys (haa"kahaana"). They gave her armlets (baescc-
nrivaana'') to serve as his threat. Then they gave her a light bundle.
This was to be attached to his throat and to serve for his lungs. Then
they took a pointed cap. This was to be his heart. Then they gave her
mittens (caaxa") to be the pericardium. They also gave her an awl-
case (beiha") to become the aorta (hiniic). Then they gave her
naetcehiitcaana" ("chief-pipes": pipe-stems used for making peace with
other tribes ; thev have eagle feathers and weasel skins attached to them
and are kept wrapped up). These were to become his jaws. They gave
her the hollow shell of a wild pumpkin filled with soft pith. This was
to be his skull and brains. Then they got a parfleche, which was to
become the white meat of the hind leg (na°k'tcaa"ba") ; and a rawhide
food-bag was to become the black meat on the inside of the hind leg.
Next they gave a bow, to become his ribs, and a painted robe (ha°-
hasa"), to become the fat on the back (nanii), the drawings on the
blanket being the veins. They took snow shoes and gave them to be his
hoofs. Thev gave strips hanging from the top of the war-bonnet, to be
the tendons of the neck (hitiita''), and the cloth of the war-bonnet to be
the muscles of the back. They gave knife scabbards to be the short
ribs (hiiahohuun). Then in order to please the bull they got a rope
of rawhide to become his intestine (higaa^xuu). Then they gave wrist
guards (wa^toukuhuna'') to become his ears. They gave a tobacco
bag, filled with finely ground tobacco, and with a pipe-stem projecting
from it, to become his scrotum and penis. They gave a goat horn filled
with pith for tinder (naa'^saa''), to be his nose and nostrils; then a
twisted rawhide rope, which was to become the spinal cord and the
marrow of the bones. For his eyes they gave berries of hitcaiicihiha^
(berries used as medicine to make horses run rapidly). Then they gave
a shell gorget (beii) to be his larynx. They gave reeds (kakuyana")
to serve for his legs. All these objects were tied in a bundle with the
rope intended for his intestine. Then they also gave the girl a black-
bird to become a bunch of hair on his back.
So the girl went to the bull and was received by him and lived with
him for some time. She wore a painted buffalo robe. At certain times
156 Field Columbian Museum — Anthropology, Vol. V.
the bull got up in order to lead the herd to water. At such times he
touched his wife, who, wearing- her robe, was sitting hi th.e same
position as all the rest, as a sign for her to go too. The young men
were lonely and thought how they might recover their daughter. It was
a year since she had left them. They sent out flies, but when the flies
came near the l)tdl lie bellowed to drive them away. The flies were so
much afraid of him that they did not approach him. Then the magpie
was sent, and came and alighted at a distance ; but when the bull saw
him he said, " Go away ! I do not want you to be about." Because the
vinmg men had given the bull the blackbird to be a part of his body,
thev thought he might be pleased and persuaded by it ; so they sent
the blackbird, which lit on his back and began to sing. Rut the bull
said to it also: "Go away, I do not want you about." The blackbird
flew back to the men and said, 'T can do nothing to help you to get
your daughter l:>ack, but I will tell you of two animals that work un-
seen, and are very cunning: they are the mole and the badger. If you
get their help you will surely recover the girl." Then the young men
got the mole and rhe badger, and they started at night, taking arrows
with them. They went underground, the mole going ahead. The
badger followed and made the hole larger. They came under the place
where the girl was sitting, and the mole emerged under her blanket.
He gave her the arrows which he had brought and she stuck them
into the ground and rested her robe on them and then the badger came
under this too. The two animals said to her, "We have come to take
vou back." She said, 'T am afraid," but they urged her to flee. Finally
she consented, and leaving her robe in the position in which she always
sat, went Ijack through the hdle with the mole and the badger to the
house of the young men. When she arrived they started to flee. The
girl had become tired, when they came to a stone and asked it to
help them. The stone said, 'T can do nothing for you, the bull is too
powerful to contend wdth." They rested l)y the side of the stone;
then they continued on their way, one of them carrying the girl. But
they w^ent more slowly on account of her. They crossed a river, went
through the timber, and on the prairie the girl walked again for a
distance. In front of them they saw a lone immense cottonwood tree.
Thev said to it : "We are pursued by a powerful animal and come to
you for help." The tree told them, "Run around me four times," and
they did this. The tree had seven large branches, the lowest of them
high enough to be out of the reach of the buffalo, and at the top was a
fork in which was a nest. Thev climbed the tree, each of the men
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 157
sitting- on one of the branches, and the girl getting into the nest. So
they waited for the bull who would pursue them.
When the bull touched his wife in order to go to water, she did not
move. He spoke to her angrily and touched her again. The third
time he tried to hook her with his horn, but tossed the empty robe
away. "They cannot escape me," he said. He noticed the fresh
ground which the badger had thrown up in order to close the liole.
He hooked the ground and threw it to one side, and the other bulls
got up and did the same, throwing the ground as if they were making
a ditch and following the course of the underground passage until
they came to the place where the people had lived. The camp was
already broken up, but they followed the people's trail. Coming to the
stone, the bull asked, "Have you hidden the people or done anything
to help them?" The stone «aid : 'T have not helped them for fear
of you." But the bull insisted : "Tell me where you hid them. I know
that they reached you and are somewhere about." "No, I did not hide
them; they reached this place but went on," said the stone. "Yes,
you have hidden them ; I can smell them and see their tracks about
here." "The girl rested here a short time, that is what you smell," said
the stone. Then the buffalo followed the trail again and crossed the
river, the bull leading. One calf which was becoming very tired tried
hard to keep up with the rest. It became exhausted at the lone cotton-
wood tree and stopped to rest. But the herd went on, not having seen
the people in the tree. They went far on. The girl was so tired that she
had a slight hemorrhage. Then she spat down. As the calf was rest-
ing in the shade below, the bloody spittle fell down before it. The
calf smelled it, knew it. got up. and went after the rest of the buffalo.
Coming near the herd, it cried out to the bull : "Stop ! I have found a
girl in the top of a tree. She is the one who is your wife." Then
the whole herd turned back to the tree. When they reached it, the bull
said : "We will surely get you." The tree said : "You have four parts"
of strength. I give you a chance to do something to me." Then the
buffalo began to attack the tree ; those with least strength began. They
butted it until its thick bark was peeled off. Meanwhile the young men
v^ere shooting them from the tree. The tree said : "Let some of them
break their horns." Then came the large bulls, who split the wood of
the tree ; but some stuck fast, and others broke their horns or lost the
covering. The bull said, "I will be the last one and will make the tree
fall." At last he came on, charging against the tree from the southeast,
striking it, and making a big gash. Then, coming from the southwest,
158 Field Columbian Museum — Anthropology, Vol. V.
he made a larger hole. Going to the northwest, he charged from there,
and again cut deeper, but broke his right horn. Going then to the
northeast, he charged the tree with his left horn and made a still larger
hole. The fifth time he went straight east, intending to strike the tree
in the center and break it down. He pranced about, raising the dust;
but the tree said to him : "You can do nothing. So come on qui'ckly."
This made him angry and he charged. The tree said: "This time you
will stick fast." and he ranhis left horn far into the middle of the wood
and stuck fast. Then the tree told the young men to shoot him in the
soft parts of his neck and sides, for he could not get loose or injure
them. Then they shot him and killed him, so that he hung there. Then
they cut him loose. The tree told them to gather all the chips and
pieces of wood that had been knocked off and cover the bull with them,
and they did so. All the buffalo that had not been killed went away.
The tree said to them : "Hereafter you will be overcome by human
beings. You will have horns, but when they come to hunt you, you will
be afraid. You will be killed and eaten by them and they will use your
skins." Then the buffalo scattered over the land with half-broken, short
horns.
After the people had descended from the tree, they went on their
way. The magpie came to them as messenger sent by Tceyoginen
(merciless -man ) to ask the young men for their daughter in marriage.
He was a round rock. The magpie knew what this rock had done and
warned the men not to consent to the marriage. He said, '.'Do not have
anything to do with him, since he is not a good man. Your daughter is
beautiful, and I do not like to see her married to the rock. He has
married the prettiest girls he could hear of, obtaining them somehow.
But his wives are crippled, one-armed, or one-legged, or much bruised.
I will tell the rock to get the hummingbird for a messenger because
that bird is swift and can escape him if he should pursue." So the
magpie returned and said that the young men refused the marriage.
But the rock sent him back to say : "Tell them that the girl must
marry me nevertheless." The magpie persuaded him to send the hum-
mingbird as messenger instead of himself. Then the hummingbird went
to carry the message to the young men ; but, on reaching them, told
them instead: "He is merciless, and not the right man to marry this
girl. He has treated his wives very badly. You had better leave this
place." So he went back without having tried to help the rock. He
told the rock that he had seen neither camp nor people. "Yes you saw
them." said the rock; "you are trying to help them instead of helping
me. Therefore you try to pretend that you did not see them. Go back
Oct., 1903. Arapaho Traditions — Dorsey and Kr()ki!F-k. 159
and tell them that I want the i^iii. If they refuse, say that I shall he
there soon." The hummingbird went again to the men and told them
what the rock wished, and said: "He is powerful. Perhaps it is best
if YOU let your daughter go. But there are two animals that ean surely
help YOU. They can bring her back before he injures her. They are the
mole and the badger." "Yes," they said, now having confidence in these
animals. So the hummingbird took the girl to the rock. He reached
his tent, which w'as large and fine, but full of crippled wives. ' I have
your wife here," he said. "Very well," said the rock, "let her come in.
I am pleased that you brought her ; she is pretty enough for me." Soon
after the hummingbird had left wath the girl, the mole and the badger
started underground and made their w'ay to the rock's tent. In the
morning the rock always went buzzing out through the top of the tent ;
in the evening he came back home in the same way. While he was
away, the two animals arrived. The girl was sitting wdth both feet
outstretched. They said to her, "Remain sitting thus until your hus-
band returns." Then they made a hole large enough for the rock to
fall into and covered it lightly. In the evening the rock was heard
coming. As he \Yas entering above, the girl got up, and the rock
dropped into the hole while she ran out of the tent, saying: "Let the
hole be closed." "Let the earth be covered again," said the mole and
the badger. They heard the rock inside the earth, tossing about, buzz-
ing, and angry. The girl returned to her fathers. They traveled all
night, fleeing. In the morning the rock overtook them. As they were
going, they wished a canyon with steep cliffs to be behind them. The
rock went down the precipice, and while he tried to climb up again, the
others went on. It became night again and in the morning the rock
was near them once more. Then the girl said : "This time it shall
happen. I am tired and weary from running, my fathers." She was
carrying a ball, and, saying : "First for my father," she threw it up and
as it came down kicked it upwards, and her father rose up. Then she
did the same for the others until all had gone up. When she came to do
it for herself the rock was near. She threw the ball," kicked it, and she
too rose up. She said, "We have passed through dangers on my ac-
count; I think this is the best place for us to go. It is a good place
where we are. I shall provide the means of living for you." To
the rock she said. "You shall remain where you overtook us. You
shall not trouble people any longer, but be found wdierever there are
hills." She and her fathers reached the sky in one place. Thev live in
a tent covered with stars.' — K.
' Cf. Gros Ventre; Dhegiha (J. O. Dorsey, Contr. N. A Ethn., VI, 224): Dakota (Riggs, ibid., IX,
115); Ojibwa (Sciioolcraft, Hiawatha, 274); Cheyenne (Journ. Am. Folk Lore, XIII, 182).
i6o P^iELD Columbian Museum — Anthropology, Vol. V.
82. — Foot-Stuck-Child.'
Several men lived alone. For many years they lived away from
people. There were no women with them. They had a tent and ahun-
dance of meat. There were many buffalo near them, and they lived
contentedl3^ Once the grass was wet and one of the men on going out
took off his moccasins. When he returned he had a splinter (or thorn)
in his heel. His heel swelled and became very sore. He was unable
to walk. His whole leg swelled. He remained in the tent constantly.
The other three men went out to hunt. Finally his leg burst open.
Then a girl child came out. The four men were very glad ; they called
her Hiisixtaciisa" (Foot-stuck-child ) . In a short time she was grown
and beautiful. The chief bull of the buffalo came, making love to her;
but the men told the girl not to have anything to do with him, for they
did not want their daughter to be taken away. The bull went back to
the lierd. very angry. Then he caaie to the tent and tore everything to
pieces. The men shot at him but could not wound him. He look the
girl away with him. They cried, but were unable to rescue her. He
kept the girl in the middle of the herd and watched her all the time.
The buft'alo were all about her. The mole came and said to the men :
'T will bring you the girl." Then they were glad. Finally the bull
went to sleep. The mole dug under ground below the herd, making a
hole large enough for a person to pass through. He dug a hole under
the girl so that she sank down. Then he said to her: "You must come
with me; your fathers are grieving for you." She went with him
through the passage to where the men were. Then they all fled.
The bull awoke and found the girl gone ; he smelled all over ; he could
not find her tracks. Finally he caught her scent at the hole and knew
that she had gone in there. The buffalo now followed the hole and
pursued the people. They gained on them. When they nearly caught
them, the people came to a tree. The tree said: "Go around me four
limes, and then climb up into me." Then they went around it four
times and climbed up. Then all the bulls with sharp horns charged,
and knocked pieces out of the tree. After a wlu'le only a little wood
was left. Then the bull himself went off to a distance, charged against
the tree, and knocked a large piece from it. Twice more he charged
against it, each time breaking oft' a larger piece. Then he went far off
to charge the fourth time and throw the tree over. He came, struck
the tree, and broke his neck. Now the people were safe. Then the girl
took a ball in her hand ; she threw it, and. as it struck the ground, it
' Intormant B.
Oct., 1903. Arapaho Tradi iions — Dorskv and Kroeber. 161
bouiK-fd np. It flew higher each {iine. The fcnirtli tniic slic threw it,
it tlew lip, and they all rose with it, and wiere tntncd into the
Pleiades ( hana^tcana", buffalo bulls, or banokugi). — K.
83. — Splinter-Foot-Girl.
There was a big canip-cirele, loeated along the- river l)ottom. It
was early in the fall, when fruits' were fully ripe and game was in ex-
cellent condition. The locaticn of this camp placed the necessary wants
easily accessible and within short radius; there were fine pastures for
stock and the surrounding landscape afforded the people opportunities
to display their energy. During the day, the children were seen climb-
ing the hills in search of hog potatoes, while others wandered in the
woods for berries and occasionally chased after small animals. The
people at the camp were busy at their respective occupations ; some were
at various kinds of games, while the older ones were taking sun baths.
When night came on there were company dances, and numerous cries
of the old men, either for invitations or for general advice, to lead life
aright, were heard. Good feeling prevailed in the camp, for there was
tumult among the young children during moonlight, and young men
were heard at a distance playing on their flutes, while the rest walked
within the camp-circle, singing love songs, etc. All the tipis were well
lighted at night and there was not a single complaint to be heard.
One night an energetic young man made a proposition to go on the
war-path before six comrades, who happened to come that day for a
social chat which had been agreed upon. So when a definite conclu-
sion was reached, tliis older man told his comrades to get ready soon.
He himself went to his mother and told her to make extra pairs of moc-
casins quickly. One bright morning the party started off, in. search
of the enemy.
For davs and nights the>- journeyed in vain, resting at convenient
places for meals. When camping, they made a good sized shelter-tipi
(basawwuu, belled-tipi) of willow sticks enclosed with various gar-
ments and tall grass, also with bark of trees. Early one morning, they
reached a small branch of the river, and it was quite deep.
Just a little distance above the stream there was a beavers'- dam.
This dam was roughly built so as to cross the stream. "Well, com-
rades, there is no wav to cross the stream except to walk on this
beavers' dam. This little stream is long and unusually deep," said the
oldest one. the leader. For some time they were looking at the
dam, until they all agreed to walk over it in single file. The leader
i62 Field Columbian Museum — Anthropology, Vol. V.
took the lead and crossed the stream all right, as did also the rest, with
the exception of the youngest one. When the youngest one was about
to land en the other side, he got a splinter in his foot, and howled for
pain. The rest stopped to see it. The splinter could not be seen, but
the young man groaned much. "Let us travel slowly, and it may be
that he may get over it. It is nothing but a splinter, and generally
they last a short time," said some of them.
So the party continued on their journey, through the tall grass,
over the steep ravines and over broad prairies, until this voung man
could not keep up. His foot had become swollen, which made the
others rest for his sake. This young man appeared ver\- weary and'
somewhat discom-aged at this time. The others seeing that the next
camping place was yet far, decided to pack him by turns and allow
him to walk on one leg. So each one packed him and he would hop
along on one leg. At this time, the journey for the convenient spot was
tedious, and the sun was going down very fast. Finally, they all reached
the river, which had plenty of water and timber.
The young man with the sliver in his foot was told to rest himself
easy, while his comrades went about gathering sticks of wood and
started a good fire near him. Since it was quite late, these young men
set themselves to work cutting the willows, peeling old bark from the
trees, breaking tall weeds and piling it closely. With these things, they
erected a big, rough looking shelter for the comfort of the distressed
comrade. This shelter-tipi was well woven or thatched with grass
and the bark of trees, which made the interior warm and comfortable.
Besides, these young men had spread grass inside as bedding
and there was a big pile of good and dry firewood. This distressed
comrade was being waited upon kindly and words of cheer were poured
out by the others. Nevertheless, during the enjoyable evening this
young man was in agony and was restless during the night. His splin-
tered foot was then much swollen, and had become quite sensitive. This
young man, when somebody spoke loudly or anything happened to
cause a noise, would almost cry, but had a little rest that night. Of
course, the party had feasted on some game.
Early in the morning, after they had feasted again on game, the
oldest one said to the distressed comrade. "Well, friend, I want you to
stay here and be careful of your foot. It will get better soon.
We will gather and bring wood, so that you can reach it. Also,
here is the food, already roasted for your lunches at noon. Now we
want you to remain here while we go out after some game. We shall
endeavor to kill the fattest and bring the intestines along for vou.
Oct. 1903. Arapaho Traditions — Dorsey an'd Ivrokp.kk.
i6-
See that vou don't strike your foot accidentally." This youn,'^- man
listened to the leader's caution and quietly laid down, with g-runting
voice. So the party of six started out in different directions in search
of _o-anie, for subsistence.
By evening- they all returned, bring-ing- home fat antelope and
deer. Although this distressed young man was still in a painful condi-
tion, he sat up and indulged, eating raw kidneys, liver and ])arts of the
intestines. Like faithful women, these young men attended to the roast-
ing of meat in the fire, each waiting upon himself. Of course, they all
contributed roasted beef to the sick one. That night it was seen that
all had had enough from the fact that their faces were oily and their
hands greasy. After chatting and cheering the sick one, they all re-
tired. During the night, this sick young man would groan loudly, but
they could not do anything for him. The foot was swollen so that it
shone before the comrades.
In the morning the young men rose early and roasted meat,
while this young man was still asleep. He had gone to sleep just at
davlight. "Say, friend, your breakfast is ready. How are you feeling
this morning ? Can you go and get up and eat this roasted beef ? Your
foot will get better some day," said the leader (the oldest one). This
sick young man didn't like to get up, but finally he raised himself and
sat up with the rest, and ate his breakfast of fat antelope. "Now, dear
friend, since you are unable to move around, I think it is best for you
that you should remain quiet and wait for results, while we are
gone again to get more game for our benefit:. Although you are
suffering terribly, we do hope that you may soon be relieved. We shall
gather more wood and have some beef roasted, so that you can help
yourself during our absence. If your foot does not pain you, we w^ould
like to have you finish slicing the beef, so that it can dry quickly," said
the leader. 'A\'ell. yes, I can do something to lead my thoughts away
from the painful foot. Get me that antelope skin and the scraper and
I shall try and get them started anyhow." said the sick one, groaning
a little.
So the party started out in different directions after game, each one
making an effort to kill the fastest one. The sick young man did a
little work on the skins and in slicing the beef, in spite of his swollen
foot. Whenever he would stir around for more firewood, the swollen
foot would almost burst. At this time it was getting worse, for the
sick young man w'as feverish and fretful.
In the evening these men all returned by degrees, bringing either
antelope, deer or fat buffalo, and placing it inside of the shelter-tipi.
164 Field Columbian Muskum — Anthropology, Vol. V.
The young' men were in good humor to cheer up the sick one. As
soon as they arrived and took off their burdens, they woukl go into the
woods and gather more firewcod, and all assisted in slicing the balance
of fresh beef. "Oh, I am so sorry for you. dear brother, but I cannot
see the way to help you. You will have to .put more faith in yourself
and stand the pain, until the foot gets well," said the leader. None
of the other men would say much to him, for they sympathized with
him. "Oh, my foot pains me awfully, and I think it is going to burst,"
said the sick young man, moving the foot with both hands. After all
had eaten supper of fresh beef, the sick one obtained a good piece of
liver, enriched by tallow, and they rested on their respective beds, telling
their adventures during the day.
In the morning the leader outlined the day's hunt, so as to get
back soon. After eating their breakfast, this leader said to the sick
young man, who was still chewing his food and occasionally glancing
at his comrades: "Now to-day, we may be absent longer than usual,
for there are herds of buffalo beyond that hazy divide. Since we are
located in a warm place, we aim to get more beef and hides while you
are still uncomfortable. When you get well, we shall continue our ex-
pedition. If your foot gets worse, rest yourself easy on the bed, but
if it gets better attend to tlie rest of the hides and the beef, too. Above
all, be good to yourself,, while we go out after more subsistence," said
the leader. "All right, I shall tr)' and stand the pain, although it is very
severe. In the mean time I shall try to prepare those hides and fix
a fresh l^ecf in condition to-day," said lie, groaning a little. The party
of young men then started off toward the location of the buffalo.
Shcrtly after the young men had gone, this young man felt of his
swollen fcK t and found it quite soft. At this time it was not very pain-
ful, but itched much. So this sick young man took a thorn and pierced
the abscess and there came out a little girl fully formed "Don't cry,
dear, for I am going to take care of you," said this young man. He
tO( k the softest tanned Inickskin hide and other stuff and wrapped
her up neatly and cozily. "Now, dear child, I want vou to be a good
girl and ol>edient to me. Don't fret or cry for anvthinsj'. ^'ou have
good comfort — and see those things !" said he, holding his daughter in
his arms and pointing to what they had. "They belong to us." In the
evening he placed her under a cover, with rare meat to suck.
Finally the young men returned, each bringing a heavy load this
lime. "Well, friend, how are you getting along? Is the foot swollen
>et? Does it hurt you vet?" said the leader, as he placed his load in
the shelter-tipi. "It is getting better now, the abscess is gradualh' dis-
Oct., 1903. Arapaho Traditions — Dorsky and Kr(ii",1!KR. 165
:q)j)cariiii4-, and 1 think jxjssibly I can be out doing or hunting the game.
1 was resting all right and did quite a good deal to-day," said he,
brushing liis hair and gaping loudly. "Good ! Good ! I am glad to
hnow it. for I can hunt better and be free from anxiety," said the
leader, still panting and warming himself at the fire.
This young man's foot was partly in sight and moved more freely.
These young men had gathered more wood and seated themselves in-
side. Each had cut a good, piece of good fat meat and roasted it on
the fire. Some of them ate the liver and tripe raw, because they were
([uite hungr}-. This young man was now able to help himself and
roasted the kind he liked best. Instead oi getting fat meat to roast, he
would reach out and get "white intestines'" ( the smaller ones which
have the marrow that tastes bitter) and roast them all. 'T like these
victuals the best at present. When they are gone, I can eat the other
parts," said he. cleaning his nose and eyes. He was very fidgety,
and at the same time watched the cover of his little girl with care. The
other young men would get up in search of things at his side, but he
would say a word that sounded rather harsh and displeasing. "It is
very annoying to me for you people to search for things close to me.
You have never placed anything so close as that. I do wish you would
keep awav and stay at the sides," said he, in a pitiful voice, but with
a frown on his forehead. THey all had a splendid supper of buffalo in-
testines and the tenderest parts that night. After chatting and telling
each other with joyful laughter cf their chase that day, with the pre-
tending sick ytung man, thev retired in peace for the night.
In the morning they all rose with contentment and words of cheer
were poured upon this young man, who was to remain at home until
his foot g(t perfectly well. "Well, dear friend, I want you to remain
again, for your foot is not yet healed up, besides, the pus might run out
and inflammation set in. Be careful not to overtax yourself. When we
j^et back we shall help you on the beef," said the leader, in slippery
voice. "All right, I shall be contented during yi ur absence. In the
mean time, I shall try to do as niuch as I possibly can. Say, I do wish all
of you would bring such of the smaller intestines as vou tl:ink nour-
ishing. I am so fond of eating them, for I have been unable to mcve
around recently. Oh. well, you all know what is best to get," said the
sick man, leaning back against his side, and moving his foot to the fire
to ease it. So after the young men had eaten their breakfast they
started out in dift'erent directions, with manly steps.
When this sick young man had roasted the smaller white intes-
tines, he hid some of them for future use. Of course when the others
i66 Field Columbian Museum — Anthropology, Vol. V.
saw him putting away the roasted intestines, he remarked, "I guess
I had better put these away for noon lunches and save the beef, too/'
He had them prepared nicely with plenty of juice, and cut a small piece
at a time and gave to the girl to suck, fcr her strength. This little
daughter was very c^uiet when the others were at home. She relished
the white intestines, sucking the juice from them. This young man,
while his daughter sucked the intestines, worked diligently on the buck-
skin, making a pair of moccasins and a beautifully fringed buckskin
dress, and other wearing apparel. The daughter grew up rapidly, and
would make an effort to speak, but her father would tell her to hold
on for a while "Here, dear daughter, take this and suck it well.
Don't you ever cry. We are all right, so go to sleep, if you will," said
he. stirring around inside.
In the evening these young men returned home, each bringing
quite a heavy load of fresh beef, together with intestines. "Well, how
is my dear friend by this time?" said the leader, in a friendly voi^e, as
he dragged in his beef. "Oh, well, I am still getting better, my foot is
doing fif?t rate. The abscess is going down very fast and I am sure I
shall be out in the course of time," said the sick young man. "Good !
Good ! 1 am glad to hear your cheerful voice. I do hope your foot
will ileal quickly," saFd the leader, winking his eyes and spitting on
the ground. The others didn't gather much wood this time, for they
v/ere glad to hear tRe cheerful tone of the sick man. In fact, they
all had good feelings that night. Each one without a single complaint
roasted a good fat piece of beef, while this sick man was busy on the
intestines. Since he was quite hungry, he ate the tripe, kidneys, and
liver raw, but roasted the white intestines slowly. While he was doing
that, he kept his eyes on the cover behind his bed, to see that the little
girl did not expose her hands and that she kept the piece of intestine in
her mouth. "Say, young man, wdiat are you looking for? Whatever you
may want to leave by me leave it at some other place, next time. I do
hate to be annoyed at this time," said he, in a resting position. (This
was done to keep the other man from finding the hidden daughter.)
The men had a very nice supper again. Whatever they had al-
ready sliced was hung up to dry, and when dry, was put away col-
lectivelv in a bundle. After they had told each other the kind of a time
they had had, all retired early.
In the morning they rose early. Each one stirred around and
roasted the beef to suit himself. This sick man then ate the fat piece
and cited his bad luck (that is, that he would have been killing the an-
imals like the rest except for the swollen foot). "Well, dear friend,
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 167
we are going' out for more buffalo meat. I wish you would be content
at home I'e careful with yourself, not to hurt yuur foot ag"ain. I do
hope that all may be well hereafter," said the leader. "All right, I
shall remain peaceably and try to prepare some thing-s. 1 am sorry
that I cannot do much." said the sick man with his head in limp shape.
So the young men started off in various directions, while the sick young
man went after the beef to slice, and said that he wi.uld attend to the
hides later on.
Shortly after the men had gone, he had his daughter fixed up for
pleasure out of doors. So he made a ball and a stick for tb.e shinny
game. "Say, dear daughter, look here, take these and go outside and
enjoy yourself," said he, handing them to her. This daughter, being
pretty in complexion and form, fitted the buckskin dress and leggings.
She looked very Handsome and fascinating. "Oh, dear daughter, when
you see the others coming home, let me know it by saying, 'Oh, father,
listen to me, my fathers are coming home with some beef.' and then
come in gently with your ball and stick," said he, the tone of voice in
perfect condition. This little daughter was playing out of doors with
the toys and enjoyed herself heartily until toward in the evening, when .
she said to her father, "Oh, father, my fathers have arrived with
loads," entering the shelter-tipi. When these young men had come
within a short distance of the shelter-tipi they saw a nice young girl
playing in front of the tipi. Reaching the tipi they all heard the girl's
remarks distinctly and at once expressed their gratitude for a daugh-
ter. Being surprised, they unloaded their burdens hastily, to see
the pretty daughter in the shelter-tipi. After the beeves were all
dragged in and the men were seated at their respective beds, this young
sick man said in proud voice, "You may know that the abscess was so
soft cue day that I went out and got a thorn and pierced it. As soon
as I had done it, this little girl came out. I then made up my mind
to raise her until she was quite sensible in her ways and actions."
"Well, we are so glad to know it and to own a little daughter. She is
a beauty, and let us all take care of her," said the young men. Al-
though this little daughter was quite ambitious in working inside, the
food was being prepared by the men. She was sitting close to her
own father, looking to each father with intelligence and thought. After
, having the big supper together with good feelings, they all retired.
By this time this little daughter had grown up to be quite a
woman, so she had a separate bed. During the night, Splinter-Foot
performed a trick, which suddenly changed this shelter-tipi into an
actual good and commodious tipi. Each of the young men was sleep-
1 68 Field Columbian Museum — Anthropology, Vol. V.
ing on an elegantly furnished bed. There were beautifully ornamented
articles scattered inside in proper places. In the morning they were
all surprised to see the sudden change and expressed great wonder
in their hearts at their daughter.
This daughter had prepared their breakfast in fine style, and her
actions toward everything were very encouraging. There was a slight
difference among them that morning. The young men thought more
deeply of the emergencies and were gentle and manly. Smce they
had started with new life with their daughter they decided to continue
hunting expeditions.
"Now, dear daughter, we are going out to-day for a big hunt, and
1 want to caution you particularly in regard to a temptation. It is
for your benefit, for we love you dearly and desire to keep you in
safety. Bear in mind what I am going to tell you and abide by it.
During our aliscnce there will be an inducement for you to go out for a
game of shinny ball, and the excitement will be great for you. The
people will no doubt call for your help, but don't pay any attention to
them. Keep yourself strictly at your work inside. If the ball should
enter and light upon your lap. close your eyes instantly, and make no
effort to pick it up. If the noise outside is tempting, be of strong
will, do net look to the door or speak a word. Guide your own con-
science aright and await for our arrival toward the close of the day,"
said the father (the young man who gave the birth). So the party
of seven men prepared themselves and started off in various directions.
Since the father was very fond of the daughter, he held back to
give mc re advice and warning, then went after the rest. After the«e
men had gone a distance, Splinter-Foot said tO' herself for good,
"wSince I shall be alone, I shall have to have some kind of occupation
to keep me at home, and keep my mind steady." So^ she then took the
seven buffalo hides and placed them in a heap and sat down on them
for a certain length of time. "For my occupation, and for the com-
fort of my fathers, let these be just as will be best." said she, faith-
fully. Then she tock the hides and spread them tO' see that they were
all well tannefl, and already marked with designs to be quilled by her
(these robes had many parallel lines and were diagramed according
to age or authority). Taking the porcupine quills, she sat down by
one of them and began to do quill work.
While she was following the lines with different colored porcupine
quills, she heard a tremendous noise in front of the beautiful tipi.
"Run fast! Don't let them beat us! Oh, Splinter-Foot, do come out!
We are losing this game. Give us a lift ! Let ycur work go. and
Oct., 1903. Arapaho Tradiiions — Dorsf.y and Kroeber. 169
come cut," said the participants, aiulibl}' pantiiiif outside. "I cannot
under any circumstances permit myself to indul^'c in that came," said
she as she went at work at a hue with jjorcupine quills. "She will not
come out ! .She does not want to do it," said the people, returning
with tunuilt.
The }oung- men returned to the tipi, each bringing an antelope or
a fat buffalo. When the father got in front of the door, he would call
lor her: ''Hello! dear daughter! Are you still inside? We all have
returned," said the father. "Oh, yes, father, I am here inside They
came as you told m^e, but 1 didn't give any satisfaction, so they turned
around with the game," said the daughter. "That is good ; keep your
courage and a clear mind for your benefit," said the father. Of
course she, aided by her fathers, received the hides and beeves into the
tipi. These young men assisted their daughter in carrying water and
wood, but she was constantly near the fire preparing meals for them.
After she had prepared the food in good style, she gave a big bowl
of it to each man. After eating the big supper of fresh beef, words of
cheer and contentment were exchanged by the fathers. During the
conversation there v/as no vulgar language or silly actions. The fathers
were very modest and honorable toward their daughter. Finally they
all retired in the best of humor.
In the morning this daughter got up and again prepared a nice
breakfast for her fathers. These fathers were freed from the drudgery
and therefore made efforts to please their daughter by furnishing plenty
of hides and food. "Now, dear daughter, I am here to advise and warn
you, because we all love you dearly. Remember what I said to you be-
fore. If you should hear excitement outside and people calling your
attention to the game, please don't go, but attend to your work strictly.
Now we shall start again for another hunting expedition. Bear in
mind not to lose your control," said the father. So the men went out.
taking different routes, in search of game. The real father held back
again, in order to recall the precautions to his daughter. The father
then started.
The daughter, after doing the chores inside, sat down to a robe
again and began the quilled work. Her work required silence and
much thought, so that she was in a stooping position for a long time.
While she was still bending the quills on the robe, there came an ex-
citement in front cf the door. "Sa}-, Splinter-Foot, come out! Leave
that work and come over and help us, for we are still losing the game.
Hurry up, Splinter-Foot, w^e cannot afforH to lose any more," said
ihey. "My dear father told me not to listen to these cries, therefore, I
170 Field Columbian Museum — Anthropology, Vol. V.
cannot consent to indulge in the game," said the daughter, as she was
still placing- quills on the robe. "She does not want to be in the game.
She will not look at the game," said they, as they all returned to the
other goal.
In the evening the young men returned, well laden with fresh
beeves and hides. "Hello! Daughter! Are you still inside. Speak
to me, please." said the father. "Yes, father, I am still here. I have
just refused emphatically to go to the shinny game, because you cau-
tioned me about it," said the daughter, laughing with signs of love.
"Good ! Good ! Dear child. I am so happy to know that you are
keeping your conscience aright and, in a womanly way, object to the
sport," said the father. The fathers aided her in dragging the beeves
and hides inside. In a short time she had the supper ready and all
pitched in for the big feast. While they were telling of their chase
after animals that day she was busy slicing the beef, till finally they all
retired.
In the morning, before the sun had arisen, she had the breakfast
ready. "Father, get up and wake the others, for the breakfast is now
ready. Here in a pail is the water for you all." said she. taking a bite
of the food. "Say, brothers, get up, for our daughter says breakfast is
now ready. Here is the water. Drink it, and wash your faces," said
the real father. So they all got up and washed their faces. While they
were still eating the father said to his daughter. "Now, dear daughter,
I am here to give you my constant advice and also to warn you of any
dangerous encroachments. Remember not to be moved from your oc-
cupation by any out-of-door excitement. Don't pay any attention to
them if they repeatedly call for you to go out, to participate in the game.
Close your ears. Think of yourself intelligently and all will be well,"
said the father. "All right, father, I shall endeavor not to be moved,
but get through my robes which I am making for all of you," said the
daughter with emphasis. So the young men fathers started off by dif-
ferent routes in search of more game for their subsistence. The real
father held back, still repeating" the precautions to his daughter, and
when the rest had gone, he took a course to try his luck.
Shortly after they had gone, and while she was still quilling the
robe, there came a big excitement in front of the door, at a short dis-
tance. The people talked, laughed and hooked their sticks together.
"Oh, Splinter-Foot, where are you? Come out quickly, for we are
losing this game. If you cannot come, tell us," said they. The people
were hitting the ball in front and around the tipi and sometimes the
ball would strike the door and sides of the tipi. ' ]My father told me
Oct., 1903- Arapaho Traditions — Dorsev and Ivroeiser. 171
not to, and 1 won't go under any conditions. I am too bus}- to bother
myself in that sort of a thing. I want to continue my time with these
robes for my fathers," said the daughter in her heart. 'Oh. she will
not come out! She does not care for the fun," said thev, as thev all
returned to the other goal. (This was done perhaps to test the virtue
of the woman.)
In the evening these young men all returned, laden with beeves.
"Hello! Are you still inside, dear daughter? P'lease answer me," said
the father. "Oh, yes, I am still working on the robe, father," said she
in a pleasing manner. "Good ! Good ! I am so happy to know that
my only daughter obeys, and works strictly at her occupation," said
her father. The men at this time dragged in all the beeves, as a matter
of courtesy and kindness to their daughter. This real father would do
everything to please his daughter. In a short time, she had a big sup-
per prepared, of which they all ate heartily. All had a delightful chat
during the eating. \\'hile she was at the beeves, slicing them so that
they could be hung out to dry, the men passed the fore part of the night
in hints and yarns, and at the same time, kept from speaking vulgar
language. After she had put the utensils away and had cleaned around
the fire, they all retired.
In the morning this daughter rose again early and got the break-
fast ready. "Oh, father, get up and wake the rest, for the breakfast
is now ready," said the daughter, taking a piece of good fat meat.
"Say. brothers, get up quickly, the food is now ready. Here is the
water ; drink it and wash your faces with it," said the father. So the
men rose, drank the water and washed their faces. While they were still
eating their big hot breakfast, the real father said to his daughter,
"Now, my dear daughter, to-day it is possible we shall be absent longer
than usual. Notwithstanding the lonesome time vou shall have, don't
go out unless it is really necessary. Always remember my constant
advice and warning, and attend strictly to your occupation. You said
that they were very anxious to have your company or assistance the
last time, and that you refused in womanly way to indulge in the game.
If you shall continue to act in this way we shall be at ease, looking for
better game. Don't lock at any sign or touch anything if it comes in
accidentally," said the father. 'T shall remember your encouraging
words, father. You may know that I am getting along nicelv on the
robes," said the daughter, as she picked at her teeth and dusted the
c.rticles So the young men started off by various routes in search of
game, while the real father held back. After he had repeated the pre-
caution to her, he then went awav for his luck.
172 Field Columbian Museum — Anthropology, Vol. V.
Immediately after the men had gone there came a tumult by de-
grees, until it was near the door. It was a big excitement for any one.
Here were cries to Splinter-Foot for aid as they advanced to the tipi.
The game was exciting and unusually quiet near the tipi, for they
wanted to carry the ball backwards. While she was still quilling the
buffalo robe and had it on her lap, the shinny ball rolled up to the top
and entered through the opening, lighting on her lap.
When she felt the stroke of the ball, she closed her eyes. "Oh,
Splinter-Foot, come out with the ball. Let us beat the opposite side.
We are losing right along. If you cannot come out, just take the ball
and throw it outside, for we are still waiting for it," said the voices out-
side. For some time Splinter-Foot closed her eyes and wondered. The
people outside kept on telling her to come out to aid in the game.
"Oh! Splinter-Foot! Do come out! We know that you have speed.
Can you come out and win this game for us ? We shall take you on our
side," said the voices. "Oh, pshaw ! I hate this ball on my lap," said
she, opening her eyes again. "Well, I don't see any way but to get rid
of it," said she, moving to one side. So she tock the awl and pierced
the ball to throw it off from hev lap. By doing so, she was led out by
this ball into the crowd.
Splinter-Foct was running at full speed with the ball into the goal,
winning for her side. After this, happened the game was over and
she was being led away.
To her surprise, she came to a buffalo bull, which was called by
the name of "Buffalo-Running-down-v>dth-Dust." When she passed
this animal it followed with the rest, until tliey came to another buffalo
Inill. She then came to a third one, until slie had finally reached the
main herd, in which Lone-Bull was in power and authority.
Word was sent to Lone-Bull that his wife had arrived and was
coming to him. Hearing of a new wife, he, being jealous-hearted,
rushed through the vast herd to see if it was actually so. Then he
ran back to his seat and ordered her to come in and sit in front, with her
head completely covered. This herd was either sitting or standing
with him in crescent form, with the opening of the curve to the east,
Splinter-Foot being in the center of the curve, and Lone-Bull at the
west, and all seemed to be afraid of him. When the young steers (like
young men) happened to graze too close to Splinter-Foot, he would
get up and charge them, chasing them away. Or if any of them wanted
to speak to her, he would 'not give them permission, telling them to
keep away, to guard against their secret affections. If she happened
to move for a change of position, he would tell her to be quiet and
Oct., 1903. Arapaho 'rRAornoNS — Dorsey and Krokp.er. 173
cover herself, also if slie accidentally coughed, she was scolded for it.
She was thus ordered to remain in solitude.
By this time the young men had all returned from their hunting ex-
peditions. "•Hello! Are you still inside, daughter? May he you are
asleep, daughter. We are here with more hides and beef," said the
father. But there was no answer. "My daughter, my dear daughter!
I told her to attend strictly to her occupation. Is it possible that she is
gone? Surely I shall be sorry if she is not inside," said the father.
"Oh, my daughter is in the hands of that unmerciful Lone-Bull !" said
the father in trembling voice. When he entered the tipi he found that
she had gone with the people.
"Well, brothers, we cannot help it, for we repeatedly cautioned
her during our absence, so we shall have to cook for ourselves," said
he, with tears running down his eyes. The men themselves then
cooked, but ate little that evening, and retired earlier than usual.
Early in the mca-ning the young men said among themselves, with
rolling eyes, that something must be done to get her back from that
cruel man. So Crow was sent for by the men. "Now, dear friend,
since vou are very cunning, but friendly, we vrant you to go after our
(laughter and bring her back home." said they. "All right, I shall do
my utmost to bring her back to you men," said he, flying away with
rapidity. He w^as cawing as he flew ofif. Crow soon reached the loca-
tion of the missing daughter, and lighted within a short distance and
began to caw for her attention. "You will not get her. Get away from
here quickly, or I shall come after you!" said Lone-Bull, with ironical
voice. Crow, without attempting further to attract the missing daugh-
ter, flew away disgusted. Reaching the men, he lighted above them and
said, in a voice of shame, "It is an impossibility to get her back, for
Lone-Bull is a despotic being and shook his tail at me."
"Now we must keep on until we get the right man, for we do want
to get our daughter back to our tipi," said they with vehement voices.
Lone-Bull and his comrades were having a game of big-wheel.
For that reason the sitting or gathering was in the horseshoe shape.
So Magpie was sent for and he came without much delay. "Now, we
want vou to go over in such a way and bring our daughter back to our
tipi ; Crow said that her husband was cress and very dangerous, but
we think you are the ])roper person to do the task," said they. "All
right, I shall try and bring her back to you people," said Magpie. "We
shall be verv much obliged to you if you succeed," said they. So Mag-
pie chirped about and flew toward the location. Reaching the gather-
erins:. He bee-an to call for her attention, but this tyrant Lone-Bull
174 Field Columbian Museum — Anthropology, Vol. V.
grunted at him. "No! You can't come any closer to me. You may
turn around quickly and go back to your own place ! Go, or I shall come
for you," said Lone-BuTl. Magpie, without trying to make a plea, then
flew up and sailed back to the men, who were still watching for his re-
turn. "I am here to tell you that Lone-Bull is a bad one. The minute
J got in and was about to call for your daughter, he grunted at me so
furiously that I didn't have time for rest, but had to come back. He
IS really a hard creature, by all means," said Magpie, with his head
turned away from them.
"Well, wc are so surprised to know of your first failure. Never-
theless, we are much cKliged to you," said they in low voices. "Oh!
I am much worried for my dear daughter. She must have a hard ex-
perience," said the real father. "Well, we must keep on getting the
skillful ones, and that is all there is to do," said they, encouragingly.
So they sent for Mouse to perform the perilous task. "Now,
friend, perhaps you have at this time heard of our distress. You are
known to be very cunning, and very seldom seen at your tricks, etc.
We want you to go after our daughter," said they. "Is that so?" said
Mouse, moving his whiskers and wagging his tail. "Thanks, we shall
be obliged to you," said the young men. So he started off at full speed
and attracted no attention on the way. Reaching the place, he stopped
to see the woman, Ijut Lone-Bull then grunted so furiously that he made
no further attempt. Feeling discouraged, he then returned with slack-
ened speed and said to the men, "Say, friends, I found the man Lone-
Bull, and in bad spirits, and he chased me away. I did the best that I
knew how, but he was probably informed of my arrival. Some crazy
person may be the cause of it," said Mouse.
"Nctwithstanding your failure, we are much obliged to you for the
favor. But we had hoped that you would be successful and bring
our dear daughter back to us," said they with faint voices. "Now I
did not want to leave my dear daughter at home when we were still
hunting, but such is the luck," said the real father, with pitiful voice.
"We don't know who can go this time. We then leave it to your dis-
cretion,"' said the rest.
So they bowed their heads in silence and there came up a mole to
the surface with eagerness. "Friends ! I have heard of your sorrow,
and I cannot help but pity you. I have come up to offer you my serv-
ices to-day," said Mole, snorting terribly. "You may know that I am
the only creature that does works unseen. There is no one on earth
that can witness my journeys, for I travel underground. You mav know
that I can penetrate the earth's crust easily, and that is my power,"
Oct. 1903. Arapaiio TRADmoNS — Dorsey and Kroebkr. 175
said Mole. "Well, well! We never heard about yonr i)o\Yers. Tn
fact, we are so glad to see your face and charming- features ! All right,
we are glad to know that you have come to rescue our dear daughter
from hardships. Please do this favor for us and we shall be thankful
to get back our daughter. We honor and respect your presence," said
they. "All right, then I will go to the place and you will watch for my
return," said Mole.
So Mole started ofif, diving in the ground, toward the ])lace men-
tioned. At this time, Lone-Bull was aiming to go to bed wdth his wdfe,
and constantly kept his eyes on her. About half the distance C(.vered,
Mole peeped out to see the right direction and then again dived in the
ground, making a clear tunnel behind him.
Just under the nose of the daughter Mole appeared, saying to her
quietly, "Woman ! You may know that I have come after you. The
men sent me over to get you, so get ready quickly and don't be afraid
to start with me. I shall see that you get away from Lone-Bull wath-
cut notice," said Mole. So Mole made a circular hole, about the size of
Splinter-Foot, so as to leave her robe, and told her to move, enter the
tunnel and follow. Mole took t\if lead until they came to the place
where Mole had peeped out. The robe was left in sitting attitude,
which made it appear as if she were still there. At this opening they
went out and walked away on the ground to the tipi wdth freedom.
Before they reached their tipi, Lone-Bull stepped closer to her
to order her to his bed. "Say! Get up and come to bed!" said Lone-
Bull with a commanding voice. This sitting woman didn't move or
answer him. "Say, are you asleep? Get up quickly, and come to
bed at once," said Lone-Bull, with great sarcasm. Still this sitting
woman didn't move or answer him. "Say, wdiy don't you mind me?
I want vou to get up from here and come to me. Do you hear?'' said
Lone-Bull, with angry voice. Still this sitting woman did not move
or give him an answer. ' Say, can't you hear me? I want you to start.
Now get up and come to bed I If you don't, I will show ycu that I
mean it!" said Lone-Bull, with tremendous voice of anger. This sit-
ting woman did not make a move or give him an answer. Lone-Bull
vv^as plainly heard by the rest and the people were somewhat criticising
him for his cruelty. "Say. I have given you the last chance, it is over,
and if vou don't do it now, I shalf show you that my word is powerful."
Still the woman did not move. So Lone-Bull got to pawing the
ground, re und and round. Stepping liackw^ards. he made a terrific
plunge at her, and hooked at her, which sent the buffalo robe in the
air. The wife was not there — nor anything except her robe.
176 Field Columbian Museum — Anthropolociy, Vol. V.
Being ver_v much enraged Lone-Bull ran through the vast herd,
hooking the steers on account of his jealousy and demanding the return
of his wife. There was great excitement and finally, when Lone-Bull
was somewhat cooled down, a counsel was held to find out the trail of
the wife. Though the people were innocent of the false charge, never-
theless Lone-Bull still threatened to do injury to his fellow-men.
Finally, some older bulls suggested that investigation be made at the
place where she was sitting, to find the true details. So the vast herd
collected and inspected the place, where they found a hole. This hole
or opening left little scent, which proved that she had been carried away.
So Lone-Bull, having authority and supreme power, called forth
all the herds to come and dig up this tunnel to the end. So in a short
time the bufifalo Avere busy hooking by turns the course of the tunnel.
When this woman was returning she heard a big noise behind her,
which meant that Lone-Bull with his people had started on the trail
after her. Just at a short distance from the tipi, she said, with em-
phatic voice, "On behalf of us and for good results, I do wish that a
tall, good-sized cottonwood tree, with plenty of stout branches might
be standing at a good distance frf>m our tipi." ^^^^en she had thus
commanded there was a medium sized cottonwood tree with plenty of
branches. In the mean time, the herds had reached the end of the tun-
nel, and found no one. This made Lone-Bull enraged more and more.
"You cannot get away from me ! I shall get you some time," said
Lone-Bull, switching his tail and sending the dust in the air. So the
vast herd started off toward the course of this tunnel, by file. The herd
was divided into four divisions, in lines extending from right to left,
one behind the other, in parallel row^s. Of course Lone-Bull was in the
front line, running along the line and making inquiries of the missing
wife. He was at all times in anger and almost ran over the smaller
ones. In each herd tliere were cows with calves, and others of all
ages. When they came to the tipi, Lone-Bull found it empty and com-
manded that it be trodden down. Being in such fury he continued the
course, running along the line in foam, constantly looking ahead. When
the four herds had passed over this tipi, it was completely gone, except
a bare spot. At the last herd, there was a poor cow, with a scabbv
calf, following the trail. They were somewhat fatigued in traveling,
but had to go right along for fear of Lrne-Bull. This cow had just
gone over this bare spot, when her calf was running to the standing
cottonwood tree to rub itself. Reaching the bottom c.i the tree, he w^as
influenced to look up by a scent made by the woman urinating, whicli
ran down the trunk of the tree. While the calf was rul)bing against the
Oct., 1903. Arapaho 'ruAnrnoNS—DoRSEY and Kroebf.r. 177
irunk,occasi( iially he took the scent and then called his mother liack.
"Oh, mother, this smells like the wife of Lone-Bull. Come hack and
see," said the calf, still ruhhing against the tree. So the mother, feeling
proud, turned around slowly and went to the tree. Surely there were
those men with their daughter up in the tree.
While Crow. Magpie and Mouse were trying to get Splinter-Foot
awa>- from cruelty, they had made enough arrows for future use.
When the vast herds were there these people ascended the tree and
stayed there to be out of danger and death. Of course they saw vast
herds passing, but held their peace.
The mother cow then said to her calf, "Run and overtake the last
herd and tell the cow with the calf that you have discovered the people,
up in the tree." So this scabb}- calf, who at this time had renewed
strength, lifting its tail started off at full speed, and overtook the cow
and calf at the last herd. "Say ! You may know that we have discov-
ered the i)eople up in the tree, close to where the tipi was standing,"
said the scabby calf, still panting. The scabby calf then loped back
to his mother. The news circulated throughout the last herd, but
Lone-Hull kept on in his course. A young calf which was with the
mother in the last herd was then told to go on ahead and tell the news to
the next herd. This w^as done until from the third herd a young calf
ran up to Lone-Bull and told him that a scabby calf with it? mother had
discovered the people up in a tree, and for him to turn around kindly
and return to the spot.
"Well, I am glad to know it, but if that calf with its mother fools
me, thev shall be punished for their falsehood," said Lone-Bull ; then he
stopped and returned with the rest of the herds, until they reached the
tree. "Sure enough !" said Lone-Bull, on reaching the tree bearing the
people. "You can't get your deceitful wife," said Lone-Bull angrily. So
Lone-Bull commanded all those who did not hock the tunnel to come
forward and begin hooking the tree, to throw it down. Lone-Bull was
so anxious to have the tree fall to the ground that he got behind the
herds and chased them to the tree. So the animals began to hook at the
butt of the tree with terrific force. When they did this, these young men
with their bows and arrows shot at them.
When the daughter returned. Mole gave information to the men
of the vital parts of Lone-Bull and the others, for they were shielded
with solid bones. Since Mole pitied them, he was the one who located
the vital spots. \Mien the animals dodged away they would bear an
arrow at their necks and tenderloins and would die later on. Some of
the animals would split the bark of the tree, while others made quite
lyS Field Columbian Museum — Anthropology, Vol. V.
big splinters, until the tree was getting smaller. At each time the ani-
mals made a charge at the tree the men would shoot, wounding them
fatally. The buffalo were lying all around dead at close quarters. The
nerd soon diminished, which made Lone-Bull more and more angry,
imtil they were all badly crippled in their herns and there was a big
slaughter below. (That is the reason why they have such short horns.)
Now came the ferocious Lone-Bull, with all his strength and
power. The tree swayed to and fro and was very limp at this time.
"Yes ! You thieves ! You cannot get away from me, woman ! 1
shall get you all right!" said Lone-Bull, looking up with fierce rolling
eyes. He at first pawed the ground, sending the dust in the air, snorted
furiously, which may have scared the unfaithful wife, and walked about
and lifted his immense tail. After making quite a display, and wishing
to wind up the affair, he made a terrific plunge at the center of the
tree, which sent both of his horns clear through, but they stuck fast.
Before Lone-Bull went for the tree, Splinter-Foot wished that both his
horns would pierce the tree and get fastened tightly. This wish of
course came to pass.
"Now, fathers, get down and kill that man," said she with sar-
castic manner. So they all descended and Lone-Bull was struggling to
get awav. Taking gcod aim at the vital spots, they sent their arrows
through him from one side to the other, killing him for good, and for
safety.
So thev all gathered brush, grass, etc., and placed it under him and
made a blazing fire, which completely destroyed him and his wickedness,
leaving only his ashes. After the people had taken a little rest, they de-
cided and said harmoniouslv that it was not wise for an animal to have a
human wife. "Hereafter, your whole body will be softer, and you will
be more easily killed. You will be the victim of human beings and
\our ashes will be used in pasting the feathers to the arrows, etc., also
it will be used in painting various kinds of robes, etc." Lone-Bull
and the tree were completely burned.
This story refers to some of the things and ways of the lodges.
The fire which is made in the big lodge refers to the ashes left after
the burning of Lone-Bull. — D.
Told by River-Woman. Cf. Si, 82, and 84. For the rescue from tlie tree, cf. No. 12.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 179
84. — Tendkr-foot Woman.
There was a camp-circle near the river, from which seven young
men went out on the war-path. One of them stepped on a rough plum-
bush thorn, but did not seem to pay any attention to it. Night came
<:.n and the party made camp. In the morning, after eating their meal
of butfalo meat, the man made a complaint of a swollen foot and leg.
When his companions knew that he could not go any farther on account
of his foot, they decided to stay until he got well. In the mean time,
the young men would go out after game for subsistence. They were
v^-ell supplied with food and hides, and provided themselves with other
utensils. The party managed affairs wonderfully well and had a tipi
of their own.
One day when the party was in search of game in all directions,
this man thought it advisable to open the sore. So he took a bone awl
and lanced it. To his surprise, there came out of the sore place a baby,
which was a girl, crying. The man tore shirts and blankets into pieces,
wrapped the baby, and made it comfortable. When the others re-
turned, one by one, just as soon as they saw the baby, they said, "I
am glad to have a daughter," wishing her to grow up. They fell in
love with the baby. Gradually the baby grew^ up and became a girl.
When the }Oung men went out in search of game she would sit down
and make things, especially doing a great deal of quill w^ork.
One day the party warned her of a certain temptation. They said
to her, "If you hear of people playing the game of shinny, do not go
out, do not even look toward the door. Be sure and do not pay any at-
tention to the players !" She sat in the tipi working on a robe, and there
came a noise at a distance. She knew what it was, but did not move to
see. The second and third time the game was near the tipi, and the
people (women) were playing hard. Some would go to the door and
ask her to go out, and take part in the game. "If you do not come
out. Tenderfoot, the buffalo bull will get mad. He is waiting for you to
go out and enter the game," said the players. Still the girl was busy
doing quill work on her robe. The fourth time there came a big noise,
howling, talking in front of and around the tipi. All of a sudden there
came the ball through an opening by the door and lighted on top of her
work. Without due thought, she snatched it up and threw it toward the
door. Away she flew out with the ball, with her robe on, leaving her
work behind. "Well, Tenderfoot, Buffalo-Bull is over there in the
center of the herd; he wants you." So she went and became his wife.
Since Buffalo-Bull was the leader and controlled the herd, he was very
i8o Field Columbian Museum — Anthropology. Vol. V.
cautious and jealous of her. When other buffalo came around he drove
them off. He told his wife not to look at them, but to keep her position
until ordered to move. The girl kept herself hidden for a long time,
and was afraid to look anywhere.
The young men had returned from their hunt, but found their
daughter gone. "Our daughter has been deceived; what shall we do
to get her back !" they said. They thought of plans, asked the different
birds, animals and insects, until a gopher came and told them that he
would try the task. Gopher said, 'T am the only one who can go to
any place to identify one without being noticed." So he started on his
way underground until he reached the girl. "Now," he said, "they
asked me to bring you back ; I want you to leave your robe behind ;
stand it up as though you were still sitting!" Gopher made a tunnel big-
enough for the girl to go through. "Well !" said Gopher, ''come !"
The girl made her escape and got back. Just then the herd of buff"alo
was about to go to water for drink. Buffalo-Bull told liis wife to get
up and come along to the river. The girl did not say anything (the
robe was the false wife), which made Buffalo-Bull mad. He was
very much disappointed and struck her, but she was gone. Buffalo-
Bull then inquired among the rest, but it did not do. any good. After
smelling her direction, the whole herd started on her trail. When the
young men with their daughter, saw the herd coming, they were fright-
ened and obtained safety in a tree-top. The herd surrounded the tipi
and began striking- it, but the people were gone. Looking around,
they saw them up in a tree. Buffalo-Bull ordered the other buffalo to
charge on the tree, but even all could do no good. Some left, and
many died from bruises. Now, Buffalo-Bull took his turn. The tree
was damaged somewhat, and the people up the tree were frightened.
After knocking a few chips off the tree, he concluded to charge it in the
center ; so he did. By doing this, he thought he would end the lives
of the people. When he charged the tree he got himself fastened and
the tree went back to its original size. One of the men came down,
and with his knife struck Buft'alo-BuU on the side of the neck and
killed him. This is the way they saved themselves. Then they gath-
ered sticks c f wood and placed them around his body and lighted a fire
which burned him into ashes. — D.
Told hy River-Woman. Cf. No. 83.
Oct., 1903. Arapaho Traditions — Dorsey and Krokher. 181
85. — Light- Stone.
There was a tipi in which there were six brothers and a sister. One
clay the oldest brother told the others that he would take, a trip to an-
other camp-circle. So he started off toward a creek, which had plent>
of timber. To his surprise, he came across a tipi well tanned, caused
by smoke. He went into the tipi. "Well, my dear grandchild, where
are you going-? Be seated," said an old woman, who was lying on her
bed with her back to the fire. 'T am going to the camp-circle, grand-
mother," said the young man. "The camp-circle is not far off, so you
have plenty of time to reach it. It is right in an open place. Just be
contented and take a good rest," said the old woman. The young man
then took a good seat, awaiting for something good to come from the
old woman.
"Mv dear grandchild, will you come and tramp on my back? I
have a terrible pain along my spinal column; I could not sleep last
night, on account of the pain ; it would go to both of my shoulder-
blades and then to my lower ribs," said the old woman. So this young
man got up and walked on this old woman's back slowly. "Oh ! that
feels good ! It gives me much relief. Will you please tramp further
dowai toward the lower part of my ribs, and then you will have fin-
ished," said the old woman. So the young man did. All at once he
had his foot upon something sharp (the last rib), which was raised up-
right, like a real spike, killing him instantly.
The old woman get the axe and some tipi pins and staked him to
the ground by his hands and feet. She then took the pipe and tobacco
and smoked. After she had burned the tobacco out in the pipe, she
cleaned out the ash and placed it upon his eyes, mouth, and breast.
(When the young man had arrived at the tipi. he saw human skeletons
lying around the tipi.)
The next morning, knowing that there would be another young
man coming along, she made a fire outside. She then lay down by the
side of the fire. By and by there came a young man who had seen a
smokv atmosphere in the timber where this old woman lived, and he
was about to push on by the tipi, "Well, my dear grandchild, where are
you going to, this time of day?" said the old woman. "I am going to
the other camp-circle. My oldest brother \vent on a visit and has not
yet returned. I want to find him ; besides, I want to see the people."
said the young man "Well, my dear grandchild, a young man has
just come from there and he said that there were plenty of games at
the camp-circie, such as the big-wheel, running-wheel, medicine-wheel.
i82 Field Columbian Museum — Anthropology, Vol. V.
ball-and-stick game, and surely your brother cannot have come back
so soon as that. Just stop here for a good rest. The camp-circle is not
far. Look yonder ; where that peak stands ; right below it is the camp-
circle. When you get a little distance from here you will see it plainly.
Will you please ccme and tramp on my spinal column and then you
can go on your journey," said the old woman. So this young man
.stepped on this old woman's back. "Oh ! That feels good, I wish you
would step a little further down, and that will do," said the old woman.
.So he stepped a little further down, along the painful side, to the last
rib, and he dropped dead instantly. The old woman then dragged him
into her lodge and pinned him inside. She then filled the pipe with
tobacco and smoked. She cleaned out the ash and placed it. on his eyes,
mouth and breast.
The next morning, when the brothers did not return, another
brother said that he would go in search of them. So he started off and
got to a divide and saw the smoky atmosphere along the creek, which
had plenty of timber. Finally he came to the creek bottom and saw
a tipi by itself, which was well tanned. As he was about to pass the
tipi, this old woman, who was lying up to the fire outside, warming
her back, saw him. "Well, my dear grandchild, where are you going
to this time of day?" "Well, grandmother, I am going to the other
camp-circle, in search of my brothers, who have been absent for some
lime. I am worried about their absence," said the young man. "Well,
my grandchild, you have plenty of time to reach it ; it is not far away.
Just seat yourself and rest for a while," said the old wcman. So he
took a seat, and to his surprise he saw human bones lying around.
"Will you please come over and tramp on my spinal column ; I was
working hard the other day, and it pains me terribly, grandchild," said
the old woman. So this young man tramped on her body. "Please
go down a little further, and it will relieve me, perhaps," said the old
woman. This young man got his foot upon the spike, which was the
last rib. He dropped dead and the old woman dragged him into the
tipi and staked him to the ground by the hands and feet, the head
facing toward the wall. The old woman smoked the pipe and placed
the waste on the eyes, mouth and on the breast.
The next morning the sister spoke to her brother, telling him to
travel without stopping much on the way. "I am getting uneasy about
my brothers, and you are to be careful, and if you should be delayed
on the road, get away quickly," said the sister. "All right,". said the
vounsz man.
Oct., 1903. Arapaho Traditions — Dorsey and Kroerkr. 183
So he started off toward the camp-circle and got to a divide and
saw a creek which had plenty of timber, and there was a smoky atmos-
phere in the timber. Finally he reached a well tanned tipi, standing
alone. He went around to keep from being seen, but the old woman
saw the young man. "Oh, grandchild! Come over, quickly! Where
are you going to, anyhow ? Take a little rest. You have all day for
yourself," said the old woman. So this young man had to stop for a
rest. "Will you please come and tramp on my spinal column. Oh,
my backbone and sides, where my kidneys are, do pain me very much.
I have been suffering for some time,'' said the old woman. So this
young man tramped on the old woman, and she felt relieved. "If you
would step down a little further and tramp on my sides, easily and
lightly, it would do," said the old woman. The young man went on
her body and stepped on a sharp spike, and dropped dead instantly.
The old woman then dragged him inside and staked him like the ethers,
cleaned her pipe, and placed the waste on his eyes, mouth and on his
breast.
"Well, sister, I am going c ut after my brothers : I cannot do with-
out them, they have been absent long enough," said another brother.
"Oh, no, brother ! I think that it would not be advisable for you to go,
for there are so few of us left. I can't stay here without some pro-
tection," said the sister. "But, sister, if I find that they are enjoying
themselves, and that they cannot get away, I will make it my duty
to return soon. Above all, I shall make an effort to make them return
to us,"' said the young man. The sister consented and let her brother
start off on the journey to look for his brothers.
He came also to a tipi, along the creek, which had some timber.
He went around it, but the old woman said to him, "Oh, my dear
grandchild ! Come over and rest for a while. What lirought you over
here ? and what makes you go around my tipi ? and why are }'ou in a
hurry?"' said the old woman. "Well, grandmother, my brothers went
away to visit the other camp, but they have not yet returned. I am in a
hurry, and I cannot stop to talk with you," said the young man. ' Oh,
grandchild, will you please wait a while and tramp on my backbone ;
your brothers did the same way for me when they passed here, and you
should not hesitate to do the same favor," said the eld woman. So
this young man finally consented, and the old woman lay down with
her face to the ground. The young man tramped on her backbone,
easily, to relieve the pain, cbliging the old woman. "Say, grandchild,
will you please step a little further down on my sides ; it will relieve my
184 Field Columbian Museum — Anthropology, Vol. V.
painful sides. Every night the sides pain me so much that I have been
losing sleep, and for several nights," said the old woman. This young
man stepped lower down on her body and got upon a sharp spike and
suddenly died from the sting. The old woman then carried him inside
and staked him out like the others. She smoked the pipe, and placed
the waste as before.
After some time had elapsed, the last brother felt very lonely and
told his sister that he would go out to look for his brothers. "I think,
brother, you ought not to go and leave me alone. Surely I should not
be alone and all of you gone to the other camp ; besides, the others have
been absent for a long time," said the sister. "Well, my dear sister,
1 can't be here alone with you. I want to go and look for my brothers
at the other camp. If there is anything going on in the way of exciting
games I shall not stay longer than is necessary and will induce my
brothers to come along home with me," said the brother. "'Your
brothers should have returned long ago," said the sister. "But there
might be something going on at the camp-circle which detains them,"
said the young man. "Well, I shall have to agree with you, brother,"
said the sister. So he started off to look for his brothers.
He got to a tipi by itself, and went around it. But the old woman,
who had built a fire to warm herself saw him passing. The old woman
called to him to stop and rest at her tipi. "Where are you going to,
anyhow?" said she. The young man answered that he was going on
a journey to the other camp to look for his brothers, who had left home
some time ago. "Well, my dear grandchild, your brothers have stopped
here, tramped on my backbone, and then went on to the camp. The
people at the camp are having big games, and I suppose thuse boys
cannot very well get away from the people. So please come and do
me a favor. Just take a seat and rest a little while,'" said the old wo-
man. The young man did so. He then got up and tramped on the
old woman's backl>one. The old woman felt so good that she told the
young man to step further down, and he did so, but got upon a sharp
spike, which killed him instantly. The old woman then dragged him
inside and staked him like the others. (Of course the old woman
herself tried to make the young men tramp on her to kill them. ) She
then smoked her pipe and placed the waste tobacco into his eyes, mouth
and on the top of his breast.
After this young man was gene, the sister was feeling very sad
and lonely, so she went to a distant hill. She went Irom place to place,
weeping by herself. During the day she rested on the hill. an-l there
found a small round stone, which was transparent. She hid it in her
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 185
mouth when she went to sleep, and she accidentally swallowed it. She
gradualh- grew in size, until one day she gave* birth to a boy.
This bov grew up rapidly, and his mother would go out on the
prairie. Tlie mother would pack her boy on her back and walk about
the sides and lops of the hills, weeping This boy asked his mother
what was the matter with her. "Well, my dear boy, I am weeping
because you and I are alone. Your uncles were with me recently, i)ut
thev went to the other camp-circle, and have not yet returned. You
liave a good many uncles, but they are not here," said the mother.
'T shall go in search of them, mother, when I become older," said
the boy. So the boy grew to be a man, and he made a bow and some
arrows. This boy's name was Light-Stone, or Transparent-Stone.
This }Oung man told his mother that he was ready to go on the journey.
"You are too young, my boy ; besides, you have no courage to with-
stand fear," said the mother. "Oh, mother, I am old enough ; I want
to start now; which way did my uncles go?" said he. "They started
toward that divide and went over it and that was the last I ever saw of
them," said the mother.
The boy started with his bow and arrows, reached the hill or di-
vide, and saw a creek with plenty of timber. The atmosphere was
hazy. He came to a well-tanned tipi, but he knew who lived there,
and the danger at the tipi Light-Stone went around, but the old wo-
man saw him. "Say, Light-Stone, grandchild, come over here ! I
want vou to tramp on my backbone. I have been sick for some time,
and you will do me a favor if you will just tramp on my backbone for
a while." Light-Stone consented, first resting a while.
The old woman was lying with her back to the fire. She lay down,
face to the ground. Light-Stone then walked up to her back, barely
pressing his weight. "That will not do, Light-Stone," she said, "put
both your feet on me, and it will do much good." "Well, grand-
mother, I don't want to do that, because I do not wish to hurt you,"
said the boy. Light-Stone was standing near her, and used the bow
as a cane, and barely put his foot on the old woman's back. "Say,
grandchild, get on with both your feet and give me some relief," said
the old woman. So Light-Stone got on top of her back and walked
about. He stepped on the sharp spike, but since his body came from
the stone, it overpowere-d the sting and the young man was like a heavy
stone, having an enormous weight. The old woman said to him,
"Say, my grandchild, I have had enough tramping on my body. Please
get off, for I am all right now," said the old woman. "Xo, I will not
get off," said Light-Stone, increasing his weight and crushing her
i86 Field Columbian Museum — Anthropology, Vol. V.
body into fragments. "You have destroyed my uncles unmercifully,
and I have to pay you back," said Lig-ht-Stone. The old woman was
ground to death.
Light-Stone gathered some wood and piled it up by the old woman
and set fire to her. The fire was large and the sparks from her body
flew far away. Each spark from her body would say, "Light-Stone
can't put out my existence." Whenever the sparks flew out from her
body, they would light a short distance from the burning fire. "Light-
Stone cannot injure me," said each spark. Light-Stone went and took
up the spark and threw it back into the fire. Another spark would fly
ofif from the fire, and say, "Light-Stone cannot injure me." Light-
Stone went and took up the spark and threw it back to the fire, until
the whole body was in ashes. Thus the old woman was killed.
Light-Stone, with a bow and four arrows, two of which were
painted in red, and the oflier two in black, then went to work and erected
a sweat-lodge of willows, and used the tipi cloth and blankets for a
covering. He stepped cfif a short distance from the sweat-lodge, and
shot one black arrow up in the air. "Get away, uncles ! Get out of the
lodge, uncles !" said he. The lodge moved at the bottom. Then he
took a red arrow and shot it up into the air and said, "Get away,
uncles ! Get out of the lodge !" Then he took a black arrow and shot
it up in the air, and said, "Get -out, uncles ! the arrow is coming down !
Get out of the way!" The lodge moved on its sides. Then he shot the
last red arrow and thereout came his six uncles, alive again.
"My mother told me that all of you had gene to visit the camp-
circle some time ago, and I found you here, all killed by the cruel old
woman. I have made all of you come to life again. I am your
nephew,'"' said Light-Stone. "Oh, I am so gl^d to see you, nephew !"
said one, kissing him tenderly. Each man repeated the sentence, kiss-
ing the nephew and thanking him for his victory.
So there was quite a party of them. They went back, and when
they came within a short distance of the tipi, the sister saw the crowd
advancing and went to meet them. She kissed her brothers and son and
was very glad for their return, and the folks were all together again in
peace and harmony.
One day there came to their tipi an old woman She had an iron
digging stick and a big bag, like those used for keeping clothing, etc..
in. "Oh, I am so glad to see you, my dear grandchildren," said the old
Y/oman, dropping the heavy bag on the ground. "T am going to take
my bag inside, for it is heavy. It is a sacred bag and I am the owner
of it and therefore I can open it myself, but Tt is prohibited to others."
Oct. 1903. Arapaho Traditions — Dorsey and Kroeber. 187
She gave this precaution because there was something inside which
she would not let them know, or see.
The men went out for a hunt, and the sister, with her boy, went to
a hill or mountain to watch the young men on their return. Then this
sister saw that this old woman would go out and look around and go
in again. "Sav, mother, I want to tell you that the old woman possesses
the same cruel feeling tow?ird human beings, and I am satisfied that the
same may happen ; so I will try and play a trick on her," said the boy.
The bov turned into a woodpecker, flew to the tipi, lighted on the
pole and pecked, which made the old woman gather up the contents of
the bag and hide them. She got scared and went out to see what it
was. She didn't see anybody in sight, and she then looked up toward
the tipi poles, and saw a bird (woodpecker) pecking at the pole. "Oh!
that IS nothing but a mere bird, so I will go ahead and see what is still
lacking," said the old woman. She went in and opened her bag and
spread out men's costumes. "I shall have the whole outfit complete
this time. Let me see, — there are seven men and a woman ; they surely
have plenty of hair about them to finish these shirts and leggings,"
said she. (The hair on the vulva, and also that around the privates of
the young men were used as hair pendants for the buckskin shirts and
leggings.) "I will wait a little longer, and then I shall kill them all,"
said the old woman.
This woodpecker then informed his mother about the old woman.
When the young men with the sister and the boy returned from their
hunt, the information in regard to the old woman's way was secretly
conveyed from one to another, until all were informed of the danger.
The young men then planned a way in which to get rid of her and the
bag. It was decided to tell her that there were some good willow pota-
toes along the slough, and no doubt she would go out and dig them.
When she would go. the bag was to be taken outside and burned up.
After they had thus decided, one of the young men said to the old
woman. ""There are some good willow potatoes that you ought
to" dig for us; they will make good soup." So the old woman started
to the place in the morning and after she had gone a distance, these
young men gathered some wood and placed this heavy bag on top and
set a big fire to it. Two carried the bag out, for it was very heavy.
The bag, with a big pile of wood, made a big fire. It happened that
the wind blew toward the direction where this old woman went to, and
she smelled the odor of the bag. "Oh, those young men have burned
up my bag, clothing, etc. ! I have got to save what I can," said the old
woman. She started running and got to the fire and with her iron dig-
i88 Field Columbian Museum — Anthropology, Vol. V.
ging stick poked the bag out from the fire. She grabbed the bag and
nntied it and as good luck for her, two human testes were found, unin-
jured ; but the cover of the shield was burnt up completely. Of course
the inside, which was an iron disc, was yet all right. "Well, if they
had burned up my headdress it would be different, but it is all right
yet," said she. She took out the headdress of two human testes, tied
them together and tied them to the back of her head. She took the iron
digging stick and also the shield and began fighting these young men,
the entire party. "I am glad to have saved my headdress, and I shall
kill all of you," said she. The young men shot her with their arrows,
but the arrows would bounce back from the iron shield. Light-Stone
saw a way to kill her, so he advanced to- her and shot at the headdress
and hit the center of both testes, and she fell down dead. Then they
put her into the fire again, and she was burned to ashes.
"We have encountered many dangers and barely come out vic-
torious, we shall go and get back to the main camp," said the wise one.
They were all agreed, and so they broke the camp, began to travel, and
.soon reached the camp-circle.
After they had lived with the people in the camp-circle, the sister
attracted a young man, who immediately asked for a marriage, which,
of course, was consented to by the brothers. Therefore she was mar-
lied. This sister was soon in a family way and finally gave birth
to a girl.
This family now had the prettiest young man and girl. The young
man had a separate bed, on the west side, with the girl on another side,
while the husband and wife occupied the other side. During the
nights there would be one c;r two young girls coming to see this beau-
tiful young man. Light-Stone. Quite a number of women slept with
him, in order to make him select a wife, and in the morning the sister
and the husband and wife would fix up the women in such shape as to
please him, but they would say that Light-Stone was not to be married
for a while yet, for some time. Every girl that was handsome came to
him to get married, of her own accord, but all were refused. The
sister of this beautiful young man was charming also. Since many
women were refused, this sister became madly in love with her own
brother, Light- Stone.
One night, while the folks were sleeping soundly, as was also this
beautiful young man, this sister got up and went out, looked around to
see if anybody was near or about the place. She didn't see any one,
so she went in slowly and pushed the young man to the wall of the tipi.
The young man knew the sign, liecause women had been coming in right
Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 189
alon"-. He moved a little and the woman lay down on the bed with
him. This Light-Stone asked a question or two of the girl, but she
didn't answer, which made the young man feel dififerent that night. He
turned back and seized her body, but was not certain who it was.
For two or three nights this woman came to him without speak-
ing a single word. So he took a paint bag and placed it by his pillow
to identify the individual. There came the girl again at night and lay
down by the side of the young man. After a while, Light-Stone placed
bis finger into a paint bag and reached out his hand and hugged the
woman, rubbing the finger on her shoulder.
The mother had prepared the breakfast and awakened the daugh-
ter. "Get up, my boy, your breakfast is ready, here is water, drink it,
and wash vour face," said the mother. The young man opened his eyes
and looked about and to his surprise he saw the very identical
finger-mark on his sister's shoulder. He at once covered his
head again and went to sleep, feeling ashamed. "What is the
trouble, my boy!" said the mother. "I am very sleepy yet, I shall eat
mv breakfast later on," said the son, Light-Stone. So the beautiful
young man slept quite late. Finally the mother gave him his late
breakfast, of which he did not eat much, because he felt ashamed of
what his sister had done. After that, he dressed himself and went out
for the day. As lie was walking along, there were some children play-
ing together. One of them said to him, "Look at Light-Stone, walking
away, his own sister has slept with him."
When he heard the ridicule, he went directly to a hill and stayed
there till sunset. After dark, he began to cry, and he was heard plainly
by the people. "Who is that who weeps so long on the hill ?" the people
asked. "Well, it is Light-Stone. His own sister has slept with him,
and he is ashamed of the afifair," said one. The whole tribe heard the
news. The mother went to him on the hill and coaxed him to cease
weeping, but he said he could not bear the ridicule. The fourth time the
mother went to him, asking him to come home, but he declined and
then concluded to cease being a human being, and he turned into a
stone. "That is the only way I can do to prevent myself from seeing
my own sister," said he. Thus, he was seen on the hill as a stone again,
so light that it could be seen from the distance. — D.
Told by Adopted. For a similar identification of the lover, cf. Nos. 90 and 92. Also Pawnee.
ipo Field Columbian Museum— Anthropology, Vol. V.
86. — Badger- Woman.
There was a man, his wife and his brother out on a hunt, camping
alone. When the husband went out hunting his brother would go out
to a hill and spend his time until toward sunset, to avoid his sister-
in-law.
One day, after the husband had gone out to look for game, the wife
tempted her brother-in-law to have intercourse with her, but he said
to her, "Oh, sister-in-law ! I can't do that, for I love my brother, and it
is not right for me to do that. It does not seem right to me," said he.
"If you should, neither I nor anybody else would ever tell about it,"
said the woman. "But sister-in-law, I could not stand before my
brother. I would be ashamed in his presence ; so it had better end
here," said the young man.
The next morning the husband went on a hunt and left his wife
and his brother at home. Just as soon as he was quite a distance from
the camping place, his wife went again to her brother-in-law and im-
plored of him. "I couldn't do that under any circumstances. My
brother is away and I shall have to leave," said he. So he again went
to the hill and spent a delightful day.
This young brother would be sitting on the top of the hill to look
around for game or to w^atch for newcomers. He was singing most
of the time. When he saw his brother coming home he would start
down the hill and go over to the tipi and spend a little time at home.
Then his sister-in-law would attempt to persuade him. "If you will,"
said she, "it will be for our own love and nobody will know about it."
"No, I can't," said he, "please drop it entirely." So this brother went
out and stayeTl on the hill all day long to avoid her. Often he was sad
and cried because of fiis sister-in-law's behavior.
Night came on and the husband returned home. After chatting
about the day's events, all retired. In the morning the husband again
started out for game. After he had gone a distance, his brother left the
tipi and went toward the hill, weeping as he went.
"Now I shall fix this young man who displeases me. I am a
good-looking woman and such treatment I can't endure," said the wife
to herself. So she dug a hole underneath the bed big enough for the
young man to fall into, and left about four inches of ground over the
hole. Her brother-in-law came to the tipi for lunch and sat down on
his bed. As he did so he fell into a deep pit and was soon covered
over with earth by Badger-Woman.
Toward evening the husband returned home and noticed his
Oct., 1903. Arapaho Traditions — Dorsey and Kroeckr. 19J
brother's absence. Jlis wife told him that his brother had not yet re-
turned. He was very much worried about him.
In the morning- he .went to look for his brother, but could not
rind or see any fresh tracks leading off from the tipi. So he returned
home very sad. "He generally comes home, when he goes on the hill,
early, and at about the same time. When I was out of the tipi I didn't
see him on the hill, as I do every time," said the husband. ''He must
have gone home or else something has Happened to him on the prairie,"
said Badger-Wcman. The fourth time, the husband returned, looking
sad, having concluded that wild beasts had destroyed his brother. So-
he mourned for him, together with his wife. When she cried very
bitterly, she would say under her breath. "I dropped him and buried
him."
The next day they broke camp and went back to the main camp in
distress, showing appearances of mourning. They told the rest of the
family that the brother had disappeared mysteriously and that they
had therefore come home at once, but that there was plenty of game.
The family mourned for several days, also Badger-Woman, who cried
with her voice, saying, "I dropped him and buried him." Time passed
on and the sorrows gradually vanished, but still the husband would
go out and weep for his brother, w4iom he loved very dearly.
After the brother had been covered up in the pit from seven to ten
days, alive, there came a gray wolf to the deserted camping place. See-
ing that the man was in great trouble, Wolf took pity on him and faced
to the four directions and howled for the rest of the wolves and co-
yotes to come. They all came running to this place and at once dug"
the man out of the pit. He was only just alive and was very thin and
exhausted from lying so long in the grave, and was ready to die, when
Gray-Wolf reached him. He went with the wolves and they furnished
him the meat to give him strength again.
After seme time had elapsed he obtained his usual strength again,
but he did not know where his own home was. The gray wolves went
away to locate it and found it along the river. So they went with
him and turned him loose in the camp, to the surprise of his own rela-
tives. They were all glad to see him.
He told the people the reason of his absence, and of his rescue.
He immediately ordered a big pemmican made, for Gray-Wolf, with
other wolves, had asked for it. They were waiting, sitting in a half-
moon circle, at some distance from the camp. So the pemmican was
made. The sister-in-law (Badger- Woman) then packed it and was
ordered to carrv it for the brother. So thev Ixith went to feed it to the
192 Field Columbian Museum — Anthropology, Vol. V.
wolves and coyotes. They reached the place. "Now, Badger-Woman,
carry your burden to the center where those old gray wolves are, and
leave it," said the brother. She went and unleaded it from her back.
Just when she dropped it on the ground, this brother said to the ani-
mals, "Here is your pemmican, together with the woman." She was
eaten in no time.
The brother was saved, but she was destroyed for her wicked
deed, and she was no longer a part of the people, but placed with the
rest of the animals. She (i. e., the badger skin) is called by the old
men, "She-dropped-her-brother-in-law," when preparing the body of
the badger for the Sun-dance lodge. — D.
Told hy Black-Horse. Cf. Nos. 87 and 88; also see Nos. 89 and 121. The equivalent of
"badger" in Arapaho is " murderer."
87. — Badger- Woman.
There was a camp-circle near the river. This was early in the
fall, and the people were preparing to obtain the winter's supply of
food. The pasturage was good, but the buffalo were far off. The men
had to travel many miles before locating the herd.
One day a man and wife, with his only brother, started off early
in search of food and hides. For days they journeyed, until they came
to a broad valley, which had good gr^s ; and further down there was
a big river, which had plenty of water and wood. Satisfied with the
facilities around them, they concluded to make a permanent camp for
the hunt. So they camped near the water and wood. Close to their
camp-ground were some sand-hills, which afforded grand scenery.
The husband was very fond of his brother, and therefore provided
the very best that he had for his comfort. When they were yet at the
big camp-circle, young women were constantly hanging around their
tipi, to win the affection of his brother, but they did not succeed. This
only brother was handsome, and had a peaceable disposition.
After the party had camped, the husband told his brother that he
himself was to be out a great deal, till very late ; that he must be con-
tented at home with his sister-in-law. The husband also instructed
his wife not to impose upon her brother-in-law, but that she should be
courteous and accommodating during his absence. Then, turning to
his brother, he said : "Brother, you must not try to work out of
doors. You can be at leisure while your sister-in-law does all the
chores, etc. If you wish, go up on the hills and see the wonderful
scenery and enjoy nature's gifts." In the mean time, the husband was
Oct., 1903. Arai'aho Traditions — Dorsky and Kroei'.er. 193
gettint;- rcadv for the hunt in the niornino'. The wife hstcned to her
husband's orders and said nothing.
The husband went out over the divide in search of game, while his
brother and wife remained at home. The brother stayed inside all day,
while the wife gathered firewood and cut some tipi pins, poles, and
forks for drying the meat. This day was well spent.
In the evening the husband returned, loaded with fresh beef and
hides. Both the wife and brother went out of the tipi and greeted the
lucky husband. "Oh ! My own husband ! What good luck you have
had to-dav. Surely we cannot starve if you can bring such beef every
day. I know that your brother will be thankful, and some day under-
take to go on a hunt," said the wife, unloading the beef. That evening
thev had their first meal of fresh beef, and spent the night in jokes and
good wishes for the future.
The next morning all arose early and got their breakfast with more
energy. "Brother, I want you to take things easy ; comb your hair and
dress it, and fix yourself up in good style and with taste ; do as you
please at home, while your sister-in-law does the chores ; and if she tries
to make you work, don't soil your hands," said the man. The wife
smiled and said that her brother-in-law was too handsome for dirty
work. "Well, it is not because he is pretty, but that I love him dearly,"
said the husband. 'T love him too," said the wife, facing to the door
and slicing the meat.
The husband soon got ready and started ofT again. Shortly after
he had gone, his wife stepped out and saw him going over the divide.
Her brother-in-law had remained on the bed and had gone to sleep,
for more rest. While she was looking around the horizon, she took a
deep breath and thought that, her brc;ther-in-law being so pretty, this
was the only opportunity to win his afifections.
She took up some firewood and said, 'T must get an extra meal for
my brother-in-law. Maybe he will relish a roasted muscle and some
marrow." She brought in the firewood and soon started a fire.
After she had prepared the victuals, she wakened her brother-in-
law and gave it to him, saying, "Brother-in-law, here is your meal
which I have prepared ; take it and eat it, for my sake." Her brother-
in-law hesitated somewhat, but finally took the bowl and ate the con-
tents. Before he coukf finish his meal the wife got up and took a seat
by him and threw her arms around his neck, and with deep sighs, be-
gan to tempt him, saying, "]\Iy brother-in-law, will you be obliging to-
day ; you and I are alone in this tipi. It is my desire to love you more
than I do your brother, for you are so handsome, and have a quiet dis-
194 Field Columbian Museum — Anthropology, Vol. V.
position. If YOU do not mind, I will kiss you, to show that I am fas-
cinated. Shall we not have an everlasting love established between us
to-day ? Surely you have had no experience of women, and I am here
to show you. Forsake your brother now and let us be good friends,"
said she.
"Oh, no, sister-in-law, I can't under any circumstances consent
to such a foolish act, for I love my brother dearly. To do such a thing
would be a disgrace forever ; besides, I want to be good to him and to
you. Please leave me alone, and don't mention this again. I thank you
very much for the favor, but I can't do what you want me to do," said
he, breaking away from her. The wife took it calmly and went to do
other chores, while her brother-in-law went out to the top of a hill and
sat down, where he passed the day in deep thought.
In the evening the husband started homeward and the brother,
:-eeing him coming, went down from the hill to the tipi, which was
nicely ornamented. The wife started the fire and swept the tipi clean.
The brother-in-law got home, went inside and sat down. The hus-
band reached the tipi, loaded with some more fresh beef. The wife went
out and brought in the meat without any words of cheer, but somewhat
disgruntled. Of course the husband knew nothing of the day's event,
and thought that his wife was tired, and that his brother had had a good
rest; therefore, he took things quietly at home, for he was not conscious
of his wife's deceitfulness.
The wife soon got supper ready and all ate heartily, passing more
jokes and exchanging hints. The wife, who was busy slicing the beef
and placing it on poles to dry, congratulated her husband and somewhat
encouraged her brother-in-law to try his luck at hunting; but her hus-
band said it was not necessary fcir his brother to go out in search of
game ; that he himself could do it. All retired with good feelings, the
husband telling tales to his brother.
The next morning they all got up early again and ate breakfast.
"Brother, don't try to work, but enjoy nature outside and go to the
hills and view the pretty landscape. Get cut and smell the fragrance
of the grass and flowers along the river. You don't need to help my
wife. She can do this alone," said the husband, as he was getting
ready for the hunt. "No, I don't need any help, I am doing well," said
the wife, smiling at her brother-in-law.
The husband went out with his bow-case and quiver of arrows and
started ofif in search of more game. After he had gone, the wife went
to her brother-in-law and began her begging him for his love. "Oh,
mv dear brother-in-law, will you not vield to me to-dav? I like you
Oct., 1903. Arapaho Traditions — Dorsey and Kroeher. 195
and if you submit I shall love you dearly. I will not mention this to
any one; don't be afraid of me! I am ready, brother-in-law," said she,
hugging and kissing him. This handsome young man sat silent and
finally said to her, in a manly voice, "No! No! I will not do such a das-
tardly thing to my dear brother. Your desire with me is not innocent
and furthermore, I don't want to commit an act that would wrong
my brother. He is my only brother living who cares for me, and I
want you to stop your foolish ideas.. Understand that I mean what I
say to you. Go and work at the beef, as my brother told you," said
he, pushing her hands away and reaching for his blanket to go out.
The wife took it calmly and sat down to slice the fresh meat,
partly covering her face, while her brother-in-law went out to the hill,
where he sat all day long, weeping, because he did not like his sister-in-
law's conduct. He prayed that his brother might return early.
In the evening, as he was still sitting on the top of the hill, anx-
iously waiting for his brother's arrival, the husband returned from a
different direction, loaded again with more fresh beef and hide. The
wife relieved him of the beef. "You brother has not yet returned ; he
went to the hill to see if you were coming," said the wife faintly.
"Make the fire quickly and boil that tongue for him," said the husband
as he went out.
Finally the brother got back, went into the tipi and sat down on his
bed. The wife gave him a bowd of water and he washed his hands.
"Has my brother returned?" said the husband, still outside. "Yes, he
is washing his hands," said his wife. All had a splendid supper. They
were all in good humor that night, passing off on each other good
jokes, and exchanging many hints. All retired, and the husband told
a short story for all. So far, this party was being well provided with
beef and hides.
The next morning all rose early, for the birds were singing merrily
near the tipi. After they had had their breakfast, the husband fixed
himself up and painted his face with red paint, as did also the brother,
for the day. The wife of course did the same way, constantly throwing
hints to her husband. "Well, this is a fine morning, and I want to go
to that distant divide to-day. I think that there are plenty of antelope,
and if I kill one, I shall return soon," said he. ''Oh, my brother, do not
be gene unnecessarily long," said the brother-in-law. "Yes, come
home soon," said the wife. So he started off toward the divide.
His wife caught her brother-in-law as he was stepping out of the
tipi and held him while she talked to him. Finally, the brother-in-law
sat down to please her. "Brother-in-law^ vou have been indifferent
196 Field Columbian Museum — Anthropology. Vol. V.
long enough ; I am anxious to have you, to love you with all my heart.
There is nobody here to correct us. I am here to tell you that I am
fascinated by your sweet face, and I am asking for an immediate re-
sponse to my love. Will you?" said she. Her brother-in-law smiled
and answered her, saying that it was useless for her to wish such a
thing. Said he, "My brother loves me for this very reason; he does
not want me to do anything of the kind, or to go away. I cannot
under any circumstance consent to your wish, my sister-in-law, and I
won't do it, because I love my only brother," said he. The wife was
somewhat discouraged and disheartened as the brother-in-law went to
the top of the hill to keep away from temptation. He felt sorry, so
sorry that he wept all day long, thinking how dreadful his brother's
wife acted. The wife didn't work much this day, for she was think-
ing of the prettv young man. She had planned but failed to win. The
brother-in-law was on the hill, still weeping, late in the evening.
Just before sunset the husband came up from the divide, as the
brother-in-law walked down to the tipi. The wife saw the young man
approaching, made the fire and prepared for supper. He went in and
sat down on his bed in despair.' "Oh. brother-in-law, don't take this
hard ; you and I can agree some day." said she. It was getting dark.
The husband returned loaded with the beef and hide of an antelope.
His wife went out and brought the meat in. "Get the blood which I
prepared and cook it for my brother. Give him a good supper, frr I
know he likes venison," said he. "Oh, this is fine blood, and the venison
looks tender," said she. Again these folks had a nice meal. The wife
was busy, shaving the fresh venison, occasionally uttering a word or
hint or joke to her husband and brother-in-law. After spending the
evening in good humor, they retired for the night.
The next morning the husband went out before breakfast, while
his wife prepared the meal. They finally had their breakfast and fixed
themselves up for their usual occupations. "Well, my dear brother,
I was so lucky yesterday that I want to go further to get more hides
for our moccasins, etc., and you may take your ease as ususal. Wife,
jireparc the hides at once, and be sure that my brother gets enough at
dinner, and let him have his time to himself," said the husband. "Oh,
you need not tell me what to do. for there is work for me all the time.
Go, and get back soon." said she.
Shortlv after the husband rode away, his wife jumped forward to
her brother-in-law and began to hug him. Her brother-in-law wanted
to get out of the tipi. but she held him around the neck, kissing his
cheeks and saving, "Oh. please do consent to give your love to me I
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 197
Can you not be obliging'? We shall be happy the rest of our lives.
Sa_\', brother-in-law, I am anxious; won't you?" said she. "No! No!
J told you yesterday that I would not forsake mybrother, for I love him
dearly. Leave me alone," said he, pushing her away. This young man
wept bitterly and went out expressing sorrow and sadness. This time
the wife ceased her temptations and decided to do something.
The handsome young man went a little further on the hill and
stayed there all day, weeping because of the constant temptation. The
wife did not do much work, but began digging a hole under the young
man's bed. This hole was quite deep and partly covered at the top
with a little dirt and some brush. She made a beautiful bed over the
pit, so that he would not suspect the danger that there was below.
The husband killed his game early in the day, and started back
early. The brother-in-law, seeing his brother coming in the distance,
went down from the hill and went to the tipi, feeling somewhat en-
couraged, because his brother was returning. He showed many signs
on entering the tipi. "Well, brother-in-law, you have come home early
to-day," said the wife, as the young man walked to his bed. The bed
was fixed up elegantly and the young man sat down to brush his hair.
Suddenly he dropped below, out of sight.
The wife got up and said, 'T thought I could fix you some day!
Take this, you saucy and foolish creature !" said the wife, as she cov-
ered him with dirt. She then fixed the bed in proper manner, leaving
nothing to arouse suspicion.
The husband returned, bringing a good supply of fresh beef. The
wife went cut to bring in the meat, without saying a word, but in good
spirits. Upon entering the tipi, the husband asked her if his brother
was sleeping. "No, he has not yet returned," said the wife. "Where
did he go?" said he. "He started ofif toward the woods, walking very
fast. I tried to question him, but he would not stop," said she. "Did
he say when he would be back?" said the husband, trembling. "Don't
Avorry about your brother, for he will be back some time," said she, rub-
bing her feet on the ground. Her husband was eating, but constantly
he would cease to listen, and often he would give a sigh. "Oh ! that
stick in the fire makes the queerest noise," said she, poking at the fire.
Underneath the bed there was a queer noise, which sounded like a
human cry. "Say, sister ! Wife !" said the husband. "Oh, it is nothing,
it is that piece of sinew in the fire," said she, still poking the fire, into
which she had just thrown a piece of sinew. The husband still heard
a strange noise, but she told him it was the sticks making that strange
music. Finally they both retired, but in dififerent spirits.
198 Field Columbian Museum — Anthropology, Vol. V.
Early in the morning this husband went to the hills to see if his
brother might be in sight, while his wife got breakfast ready. He re-
turned much discouraged and ate little breakfast. That day he stayed
at home, watching eagerly for his brother's return, but there was no
sign of him that day until night came on. "Oh, you need not worry
over your brother, for he will come home some time. He is not a baby,"
said she. "I know that he is not a baby, but I don't want him to be
absent from here unnecessarily; I love him dearly, and I have told
you so repeatedly," said he sarcastically. "Well, neither of us can tell
what has become of him until to-morrow," said she.
Both retired for the night, and in the morning they ate but little
breakfast, talking mostly of the mysterious disappearance of the
brother. The wife felt sorry this day, and did nothing. Her husband
thought really that she did not know of his brother's disappearance, for
she was unhappy also. For days and nights, at their lonely camp, they
both looked for him, but without signs of encouragement, till at last
they decided that some wild beast or an enemy had killed him.
So they mourned on the hills for days and nights, and then broke
camp, returning to the main camp in full mourning. Whatever they
had secured during that time they destroyed, and they were left desti-
tute on account of the lost brother. On their arrival the people won-
dered at their poor appearance. The hair of both was cut off, their
wearing apparel was partly destroyed, they had bruised their bodies,
and they bore other signs of mourning. It was told by them that the
handsome young man had disappeared mysteriously, and the ^^4lole
tribe wept over the loss.
For days and nights the husband was seen on the hills, weeping
because of his brother, while his wife, who had cut her hair off, en-
joyed herself. When her husband returned home, she gave him some-
thing to eat and comforted him. "Cease crying, for your brother will
never return. It is better that he should disappear from us mysteriously
than that he should die before our eyes," said she. One night, when
there was no moon in sight, the husband was out mourning.
Immediately after these two people went back to the mam
camp-circle, a gray wclf had appeared at their old camp-ground.
Grav-Wolf, looking for some scraps of food, heard a strange cry
underground ; he listened attentively, when he heard the cry of a
human being. The cry being so intense, it caused him to have com-
passion on the creature below in the ground. So Gray-Wolf walked
off and cried out at four places, like an old man. for all the wolves and
covotes to come. "Come! All vou gray wolves, lilack wolves and
Oct., 1903. Arapaho Traditions — Dorsey and Kroebkr. 199
coyotes ! Come over here at once ! Somebody is underground, crying
for mercy and deliverance ! Oh, come quickly, let us see who it is !"
said he. Without much delay, there came all kinds of wolves and
coyotes of all species, running to this place on the old camp-ground.
After they had congregated, Gray- Wolf said that he wanted all to dig
for the creature ; that he had mercy on the poor creature pitifully cry-
ing underground, and demanded the deliverance of the human being,
that he might learn of the wrong deed which had been committed. All
the animals began digging at the ground, and finally they came to a
man, unconscious, thin in flesh, poor in sight and movements.
The animals got him out of the ground and lifted him into a stand-
ing position and questioned him about his fate ; he answered that he had
been buried alive by his sister-in-law because of his virtue. So Gray-
Wolf ordered Black- Wolf to search for food for the man at once,
which was brought to him. He ate it, and it at once gave him strength.
He then walked ofif with Gray- Wolf and others in authr:rity and
lived with them and was constantly fed by the coyotes.
After he was perfectly well there was yet mourning at the camp
because of his disappearance. Gray-Wolf decided that the man
should return to his own brother. So all the wolves and coyotes as-
sembled, and the object was made known to all ; all consented to act
for his benefit. A gray wolf and a black wolf were selected to find the
main camp. So they went off, and returning, reported that it was at
the big river where there was plenty of water and firewood, that the
tipis were lighted and that there was singing at different parts of the
camp-circle, but that this husband was still weeping on the distant hill
because of his dear brother. All the wolves and coyotes journeyed
with the young man, and finally reached the big camp-circle.
"Now, young man, go directly to that man who is crying bitterly,
and tell him that you have returned safely ; tell him to cease mourning
and to get his wife and have her prepare a big supply of pemmican,
with a good quantity of sausages for us ; that is all we want of you,"
said Gray-Wolf. "Thanks ! Thank you !" said the brother. When
he reached him, he told him that he had returned. The poor husband
could not cease crying, for he was so glad to hear the voice of his
brother again. The husband kissed his brother dearly and then
went homeward. On the way he told the circumstances of his disap-
pearance, and told his brother not to be mad at his wife, but that a just
retribution would be meted out to her, etc.
They reached the tipi, which was not lighted, for there was still
mourning in the family. Both went in, sneezing and coughing in a sor-
200 Field Columbian Museum — x^nthropolooy, Vol. V.
rovvful way, and then came the wife, walking abruptly up to the tipi.
Entering the tipi with some firewood to light the tipi, she noticed that
there was a guest present. "You ought to have called me sooner; I
didn't know that you would bring a companion to-night," said she.
"Be careful of what I say to you ; I want you to get much pemmican
and gather a supply of sausages at once ! Now go and tell this to your
mother, and prepare this immediately. Go and do it ! for this is my
only brother, my brother who disappeared," said the husband.
The wife went to her brother-in-law to hug him and tried to kiss
him, but he told her to go and do what her husband commanded. In
a short time the pemmican and sausages were provided, and the news of
the return of the handsome young man spread like a fire. "Sister-in-
law, take the victuals and come with me ; come with good spirit," said
the brother-in-law. Having gone within a short distance of the pack
of gray wolves, black wolves and coyotes, they stopped. "Stand here
with these victuals,'' said he. Stepping backward, with a loud voice,
he cried, saying, "Here is your food, Gray- Wolf, and all gray wolves
and black wolves and coyotes ! Take it ! Please accept my apprecia-
tion of your kindness and good will," said he. So the woman
was devoured, with the food that she prepared. This was the last of
her. The brother-in-law went back to his brother's tipi and li\ ed there
the rest of his time. — D.
Told by River-Woman. Cf. No. 86.
88. — Badger- WoMAN.^
There was a tent standing alone. There were plenty of bufifalo
about. A man and his wife and his younger brother lived there. The
man went out hunting and his younger brother wanted to go with him,
but the elder said : "No, do not. You are a young man. You have
been neat in your dress and I do not want you to bloody yourself."
The young man had fine clothing and the best bed that could be pro-
vided. When his elder brother went ofif, the young man went to a hill
at a little distance and sat down there. At noon he came back to eat.
His sister-in-law began to love him. "Here we are alone by ourselves.
I like you and want to be your friend. There is nothing why you can-
not love me. I am beautiful, so are you. Why should we not lie to-
gether?" But the young man said: "No, I would not do it. I love
my brother too much. I pity him." Then he went back on the hill again
and remained sitting there. In the evening when he saw his brother
coming at a distance, he went back to the tent. Next morning his
• Informants J.
Oct., 1903. Arapaho TRAniTHiNs — Dorsey and Kroebkk. 201
elder brother again went out hunting bufifalo. When he was away for
some time and the two were by themselves, the woman again said to
lier brc ther-in-law : "Look at me! Look at my body ! It is good and
elean. You can take me if you will." But the young man said: "No,
I will not. My brother provides the food for me, and this is his own
tent in which I am living." So he went and sat on the hill again. When
he got hungry he came back. The woman asked him : "Will you not
do what I ask you ? We are alone ; the're is no one here ; look at me."
But the young man looked down. He would not look at his sister-in-
law. He said to her : "Do not desire me ; I love my brother too much."
MuHer respondit : "Quamquam iuvenis es, tamen mecum coire non
vis ; tu solus es qui coire recuses. Ouin facis quod ego te rogo, quae
et tibi morem gero et corpus meum trado quocumque modo uten-
dum ?" While she was still talking tlie young man went out. He went
to the top of a hill and cried, feeling sorry when he thought what his
sister-in-law wished him to do. He did not want to wTong his brother,
whom he loved dearly. After a while he went back to eat, and entered
the tent. His bed was at the back, clean and free from dust. He sat
down and the bed gave way, precipitating him into a deep hole which
the woman had dug when the young man had gone out. She had cov-
ered the hole with willows and laid the bedding on top. Now she cov-
ered her brother-in-law up in the hole, and above it made the bed again.
In the evening her husband came home. "Where is my younger
brother?" he asked. "Oh, he has gone traveling somewhere and may
come back some time," said the woman. She had already taken a
spleen and was cooking it on the fire. As her husband sat in the tent
he heard some one calling, and said: "Who can it be? I heard some
one shouting!" "Can you not hear, it is this spleen which is cook-
ing?" said the woman. Still he continued to hear faint shouting some-
where. As his wife told him nothing about his younger brother, he
decided that he must have gone on to the camp. So they went there,
leaving the ground, where the bed had been, looking as if it had never
been disturbed. When they reached the camp of the people, the man
asked about his younger brother ; but they told them he had never ar-
rived. He thought much of his younger brother and went out ( n a
mountain to cry. The woman also went out to cry. Then young men
who were waiting outside for women, heard this woman saying as she
cried : "I caused my brother-in-law to fall into a hole." "Listen
to what this woman is saying!" said the young men. "I dropped him
in," she cried.
A young wolverine came to the place where the three people had
202 Field Columbian Museum — Anthropology, Vol. V.
camped, looking' for leavings. Hearing some one crying, he listened,
putting his ear to the ground. He thought there must be a man in that
place and pitied him. Then he called his mother, who came and asked :
"What is it?" The young wolverine said: "I found a person in a
hole, .crying for help. I want him for my brother; please take him
out." The wolverine said to him: '"Son, I have not the power alone;
T will call the wolves, the coyotes, and the badgers." Then all the
wolves and coyotes and badgers and wolverines came in long files to
where this man was buried. The old wolverine said: "Please dig out
this man whom my son took for his brother." Then a wolf dug him
out, and the man emerged, looking thin and long and dark. He was
nearly dead and too weak to stand or walk. Then the wolf said : "Now
I have brought him out for you; eat him if you want to." "No," said
the mother of the young wolverine. "My son asks that this man may be
his brother. Please do as he asks and do not eat the person." Then
they all consented. The wolf went off, and, coming back, brcught
dry buffalo meat, which he gave to the man to strengthen him. The
coyote went and brought meat from the backbone. Then the badger
went off and brought back pemmican. The wolverine started out and
came back, bringing fine tongue already cooked. All this they gave
the young man to eat. When he had eaten he went with the wolves
and other animals and lived with them. They provided him with food
until he had regained his strength. They asked him : "Do you feel
strong enough to go back?" He said: "Yes." Then they told him:
"Go home, and when you have returned, ask your brother: 'Do
you love your wife?' If he says: 'No, I love you more,' then tell him
to send his wife out on the prairie with pemmican and stuffed guts for
us." Then the young man went off. Meanwhile his elder brother and
his sister-in-law continued to be outdoors mourning for him, cry-
ing because they did not know what had become of him. In his
father's tent was his bed, still neatly kept ; no one sat or slept on it.
The young man came home at night and lay down in his own bed. In
the morning the old man saw a person in the bed. He said to him :
■'Please get out of that bed ! It is my son's bed, and it is for no one
to lie on." The person did not wake, and again the old man said :
"Get up, young man ! The bed belongs tO' my son ; no one must sleep
there." The young man continued to sleep. A third time the old man
told him, and then a fourth time. Then the young man got up and
said : "I am your son." When his mother heard him she fell down
from iov. Then his elder brother was sent for and came, and it was
Oct., 1903. Arai'Aho Traditioks — Dorsey and Krokp.kr. 203
cried out that ihe youni^- man had returned, and the people all came in
to see him 1 Uit he came back as a person of diti'erent appearance, being
thin and bony. His elder brother asked him what had happened to him.
Three times he asked him without receiving an answer. Each time his
wife went out. The fourth time the young- man told his elder brother :
■'Your wife who has just gone out tried to kill me; She made a hole
and buried me, but the wolves saved me. Do you love your wife?"
"No, I love you, my brother. I have been mourning for you." "Well,
the wolves told me to have your wife bring pemmican and stuffed in-
testines out to them." The third night after, the woman went oft' some
distance from the camp-circle. There stood a row of wolves and
coyotes, like a bank. She said : 'T came out to see where you were.
I will bring you the food ycu wish." She went back, and the next
night, the fourth, she took a load of food, carried it out, and fed it to the
wolves. They devoured it. Then those who did not get any of it at-
tacked her and ate all the flesh from her, leaving only bones. Her name
was Badger-Woman.^ — K.
89. — Nariniiha^ the Substitute.
There was a small camp-circle in a wide bottom near the river. In
a family there was a pretty girl wdio had repeatedly refused to marry.
This girl said that she would not marry, while her own parents were
still providing her wants and luxuries ; besides she desired to indulge
in many social gatherings.
Further down the river, at the mouth of a big creek, there was
another, bigger camp-circle, which afforded greater pleasure. One day
there came a visitor from the camp below and informed the people about
a famous young man whose name was Nariniiha.
Some time afterwards, this pretty young girl was tempted, and
sought tlie famous young man at the larger camp-circle. At this camp-
circle the people had just prepared for a Sun-dance. This was in the
spring of the year, when all the leaves of various trees and shrubs
were in full bloom. Just outside of the camp-circle there was a well
tanned (worn out) tipi in which the famous young man lived. The
handsome girl, after going throughout the camp, finally reached the
old woman's tipi.
With a nice transparent goat horn spoon, she entered the tipi,
respectfully, and held it to the young man to drink. "This spoonful
iCf. Grinnell, Blackfoot Lod^'e Tales, 78; J. O. Dorsey, Ann. Rep. Bur. Ethn., XI, 47S1 Dakota);
Petitot, Trad. Indiennes, 18S6, 3:7 (Chippevvayan).
204 Field Columbian Museum — Anthropology, Vol. V.
of water I have this day given you for your honor as a special request
from me for immediate marriage," said the handsome girl. Nariniiha
drank the water from the spoon, thus accepting.
So the girl seated herself by him. After a long time, the grand-
mother of Nariniiha spoke out and said encouragingly: "Well. I am
so glad \hat you have finally united yourself to a handsome girl ; be
sure and be good to her." "I am always busy, and you can stay here;
grandmother is out of water and I wish you would go out and get a ves-
sel of water for us," said Nariniiha pleasantly. So the girl took a big
vessel and went to the river after some water.
"Now, grandmother, while she is gone, I want you to tell her when
I am not around, that I murder my wives if they follow me ; be sure
and tell her that I am very particular with my companions," said
Nariniiha.
After the Sun-dance lodge w^as put up and the sun had just set,
an old man cried out, saying: "Hay! Nariniiha, come over quickly,
for Sasayi is waiting for you ; everything is ready ; come over quickly,
you Nariniiha."
Shortly afterwards, Nariniiha went over, and surely he was de-
laying the ' dancing in." In the presence of all, he walked over and
lay down, with his head to the center, for Sasayi's platform. The ex-
citement became intense every moment.
"Say, young woman, I wish to tell you that my grandson keeps
his companions closely at home; if they don't stay with me during his
absence, he has to murder them ; so you had better be careful," said the
old woman to the young wife, seating herself on the bed.
At this time, the excitement became intense, which caused the girl
to comb and dress neatly. Nariniiha, lying flat on the ground, aflforded
quite a spectacle to all, for his head and tail both shook as Sasayi
danced.
The new wife, after dressing up, walked over to see the scene.
Peeping through the crowd and carrying her spoon, she with great
surprise saw her husband lying flat on the ground. "Oh. pshaw ! That
is not the kind of husband that I desire for a companion ; I thought
from the reports of him that he was a great man ; I see that he is used
as a platform, and I shall cease to be his wife," said the woman angrily.
So she then walked over, carrying a spoonful of water, and quenched
the thirst of Sasayi, the new fascinator.
Sasayi was extremely handsome in form and appearance. All the
women took a fancy to him, but he declined to be a husband.
On this big occasion, when the old men selected men for their
Oct., 1903. Arai'aiu) Traditions — Dorsev and Krokf.ek. 205
snpcrioritv and rcputaticni. the name of Sasayi was not for^^otten, for
he belonged to a chiefs family, besides he was a good man. Thus the
handsome girl finally married the right man, and Nariniiha had no
wife.
Nariniiha was a badger. From that time he has been used for a
drum in the rabbit-tipi and in the offerings-lodge. Nariniiha means
literally, a substitute. — D.
Told by River -Woman. Another version of No. 121. In a brief version from the Nortliern
Arapaho, Nariniiha is spoken of as a badger, the First (or Rock) man. He is also called the
"Sutterer."
90. — The White Dog and the Woman.
There was a camp-circle at the river. In a family there was a
young woman who had a lodge all to herself ; she remained single for
a long time. During the time she was alone she had done a considerable
amount of work in buffalo robes, painted and quilled, and had also
made bags of different kinds and sizes, and many other useful articles.
Consequently her own tipi was charming and attractive. When at
work, and after water and wood, the young men would meet her to
court her; but she would not give them her consent. Of course the
young men as a rule would dress in the best of clothes and act politely
toward her, when advancing; but she would say to them: "I do not
wish to be bothered, for I am so busy all the time. It is of no use for
anybody to try to get me as a wife ; I do not need a man ; I have every-
thing that I need, and am well supplied with food I am satisfied with
what I have ; so you had better leave me and attend to your own
aft'airs," The prettiest young men would give her the best of talking
to win lier for a wife, but they all failed.
One night when she was fast asleep, a young man lay down on
her bed with her, and when she awoke she saw a young man dressed
in good clothes, with a beautiful buffalo robe, which was painted in
lime (white), and she was overpowered. ' It has been a long time that
I have refused men, but now I am bothered," she said. After they slept
together, she reached back of the bed and stuck her hand into a red
paint bag and painted the robe of the young man, to identify him. She
did this as if she were hugging her lover. After they had passed a
good night, the young man got up and went out.
In the morning, after she had breakfast, she took an axe and
rawhide rope and started for the wood. "I want to find out who this
young man is and what family he belongs to," she said. As she was
chopping near the edge of the timber, and about to load herself, there
2o6 Field Columbian Museum — Anthropology, Vol. V.
came a large white dog, wagging his tail, and smiling at her. "Oh,
pshaw! If this is the creature that slept with me last night, I do not
want him," she said. She saw her finger-marks on the dog's hack in
red paint. She got mad and took her axe and struck him on the fore-
head. She then left the dog and went home in despair, disgusted.
When she got up the next morning she was in a family way. but she
kept this secret, staying in her tent pretty closely, doing less work. One
night she gave birth to twin dogs, male and female, which she loved
and carefully cared for. She would keep inside her tipi, at the same
time doing her work. The little puppies grew rapidly and played by
the tipi door. They would sometimes get outside, but she took them
inside and gave them things to play with. Of course the little ones
would go to their mother and she nursed them from her breast. One
morning, when she slept quite late, the little ones got out and started
ofif. When she awoke, she found that her puppies had wandered off.
She got scared and went and found their tracks, pointing in a straight
direction. After putting up her luncheon and providing herself with
leggings and moccasins, she followed their trail. She followed them,
seeing the tracks like little puppies, until noon, wdien the tracks became
like those of humans.
Since she w-as on the proper trail, she decided to keep on. She
said, 'T am going to find my children for I cannot live without them.
I love them dearly." The tracks were fresh then, leading toward the
sunset. She was walking very fast this time, expecting to catch up
with them. It was about sundown, when, in front of her, she saw a
tipi painted red, facing toward her. "T am glad to get my children
back," she said, seeing them playing outside. When she went near
the ti;ji she saw a man's shadow inside, and heard the children asking
thci^' father to receive her. "Oh, father! Our mother is coming! Will
you please let her come in ! We love her dearly ! Can you do what
we want you to do?" asked the children. But the father would not
answer. The fourth time the father said to the children, "Let her come
in." When she went in. she saw a man painted red and with a robe in
white paint (lime), sitting at the center of the back of the tipi. His
forehead was wrapped wdtli a white skin and he was looking toward
the ground, paying no attention to her. The little ones were still
amusing themselves, inside and outside. "I have traveled all day long
in search of my children, and have tracked them into this tipi of yours,"
said the woman, "W^ell ! I am the man who went into your tent and
slept with you. I went to meet you one morning in the timber and
Oct., 1903. Arapaii(3 Traditions — Dorsky and Krof.rer. 207
you got mad and struck me. You said that you would not have a man
such as I. Now the best thing for you to do is to go back home, and
leave these children. I will take care of them/' said the father. Still,
she asked that she might take them back.
It is not known whether she succeeded or not.
This dog that slept with the woman was the sun. In our daily
lives, whatever we do, whether good or bad, the dog does not interfere
with us ; nor does it with all the deeds of men and women. — D.
Told by Spotted-Woman. Incomplete; see also Nos. 91 and 92. This tale is told in connec
lion with the origin of the Dog-soldiers among the Arapaho and is found among the Pawnee. (See
notes to No. 91, and Boas, Journ. Am. Folk-Lore, Vol. X, p. 37.)
Qi. — The White Dog and the Woman.'
There was a beautiful woman who was unmarried because she
thought too much of herself. All thought they could marry her, but she
could not be persuaded, for she did not want to marry. She was
wealthy ; she had her own tent, and everything that belonged in it was
hers, and it was all good. She was attractive and desired by all, but
she would not think of marrying. She refused gifts of property. It
^^"as wondered who it would be that would get the best of this \voman
that was so difficult to persuade and so proud. Finally, one night, all
the young men who desired her had gone back disappointed. Late at
night the woman aAvoke. Alas ! to her surprise a young man was lying
with her. His robe was entirely white. "Who can he be, this one
who is lying with me? Alas, I thought too highly of myself. Who
can he be lying here?" she said to herself. Then she thought : ''Let me
find out who he is, this one with the white robe," she said. She put
her hand out to the side of the tent, feeling for her paint. Then she
put her whole hand in the paint-bag, and embracing him, she put her
hand on his back. 'T wish I knew who he is," she said. "I wonder
who it can be. How did he know about me? Alas, he overcame me,
I who thought so much of myself. I would I knew my lover. Who can
he be?" When it began to dawn the young man went out. As soon
as it was day and she had eaten, she went out to get wood. "He will
come to me himself," she said. She looked in search of him. To her
surprise a large dog ran out of the timber, wagging his tail and smiling
• From informant A, secured by him from informant F. Text. Informant H, Northern Ara'
paho, on being asked whether he knew this myth, said that he did not, and made the question the
occasion tor a protest against the mcorrect relation of traditions by the Southern .Arapaho and
Cheyenne.
2o8 Field Columbian Museum — Anthropology, Vol. V.
like a young man. He was entirely white, and as he came running
there was the figure of a hand painted on his back. "Alas! I fool!
Why was I so proud of my body? I did not think that I should have
such a lover as this ugly one. I thought my body too good." She
struck the dog on the head with her axe to kill it. Then she went back,
carrying her wood. And the woman became with child ; quickly she was
pregnant, and soon ready to give birth. She never ceased thinking of
him who came into her tent. After a time she became sick, but no
one knew it. Without difficulty, like a dog, she gave birth to two
little dogs and two little bitches. "Alas ! Indeed I did not think this
when I thought so much of myself," said the woman when she gave
birth to them. Gradually the little dogs grew larger and played about
inside the tent. The woman loved the children and fed them and they
grew fast. Every morning she used to sit outside her tent. Then she
saw a dog's tracks- leading to the door, and turning back. To her
surprise small tracks followed them. "Alas, my children, where have
they gone? Where did they go? For I love them." She ran into her
tent, took all her moccasins that were good, and made them into a
bundle. Then she followed straight after her children's tracks. All
her way she followed the tracks. There was one large track and fol-
lowing this the little ones of the children, of her beloved dog-children.
At last the tracks became different. They were the tracks of a real
human person and of children. "My children whom I love, I wonder
where they are going ! Alas, I wish I could see them ! Where will they
go?" She came to a tent, painted all red, directly before her as she
v/as going. The tracks and those of the following children led straight
to the tent. When she came close she saw a man whose head was
bound; and the robe he wore was entirely red. "Come, look out!" said
the man to his children, and one of them looked out. "Father, it is my
mother who has come !" he said. Another one peeped out. "Indeed, it
is she, it is (Uir mother," he told his father. Right in front of the
tent the woman stopped. "What do you come for?" the man said to her
from inside. "I came for my children." said the woman. "No. Go
back," the man said to her. "Father, let my mother in!" said one of
the children. "No, tell her to turn back," said the man. "Come, father,
let mv mother in ! Let her in, father " "\¥ell, then, tell her to come in."
Then the woman entered. She was surprised to see a handsome young
man sitting at tlie back of the tent. He wore a fine robe. "What do
you wish ? You did wrong to me. You must go back." he said to her.
"If vou had only looked like that before! If you had looked as you do
now when ^•ou first came to me, I would not have wronged you," she
Oci'., 1903. Arapaho Traditions — Doksky and Kroeber. 209
said. He was the sun. The sun was the white dop:. Then this woman
went back. Whether shie went back with one of her chikb-en or went
alone, is not known.' — K.
92. — The White Dog, the Woman, and the Seven Puppies.
There was a big camp-circle along the river bottom which stood
near the edge of some timber. Among the people there were a man,
wife, daughter and young bo}^
This family was noted for their beautiful daughter and for their
reputation and character. The fact is, this daughter had a separate
lipi. In this tipi she had a good time to herself, doing quill work; be-
sides, she kept her tipi in good condition. This tipi was beautifully
ornamented with discs and pendants, which made it very attractive.
This woman with her tipi charmed many ambitious young men,
but she was known to exclude all callers for her own good. She had
plenty of horses, tipi furniture, various kinds of food in parfieches and
plentv of everything for comfort. During the day and at night young
men of all ages and according to their appearance courted this daughter
for a wife, but with little success. A great many of them w^ould >cnd
old women to the parents, asking or begging for marriage. Many were
refused, for the reason that the daughter objected to any marriage.
"Oh, pshaw, I can't be a wedded wife, for being single is a
blessed thing, and besides a profitable thing. It is no use for young
men to come around and bother me. for I am always busy wath my
work. These old women ought to know by this time that I have no
desire for a husband. I know my little brother has a right to say about
myself, but I can't hcli) it, just simply because I don't want to get
married and become a servant. So please leave me alone. Can you
people keep away from me for a while?" said the daughter with em-
1 This well-known myth is found among ihe northern Athabascan', all the Eskimo, and along
the North Pacific coast. Among the Cheyenne and Arapaho it appears to reach its southern limit.
Among the Shoshoni a brother is substituted for the dog. The tribes of northwestern California
have myths of the origin of men from a female dog, as do the Huichol of Mexico (Lumholtz, Mem.
Am. Mus. Nat. Hist., Ill, i6g),andthe Blackfeet, but this conception is quite a different one. Thedis-
tributionof the present myth is as follows: Eskimo: Kink, Tales and Traditions of the Eskimo, 471;
Boas, Bull. Am. Mus. Nat. Hist., XV, i, 16;, Journ. Am. Folk Lore. II, 124, X, 207, Ann. Rep. Bur.
Ethn., \T. sS7, 637; Holm, Sagn og Fortaellinger fra .Angmagsalik, i;6; Kroeber, Journ. .Am. Folk
Lore, XII, 16S; Murdoch, Am. Naturalist, 18S6, 594; Turner. Ann. Rep. Bur. Ethn., XI, 2(31; Rink,
Am. Anthr., i8q8, iqr (a general discussion). Athabascan: Petitot, Trad. Indiennes du Canada
Nord Guest, 311; Farrand, Mem. Am. Mus. Nat. Hist., IV, 7; Morice, Trans. Can. Inst. IV, 28.
North Pacific Coast: Boas, Indianische Sagen von der Nord Pacifischen Kiiste Amerikas, 25. q3. 118,
132, 2b3, Chinook Texts, 17, Bull. Bur. Ethn., No. 26, 155, Journ. Am. Folk Lore. X, 35; Krause.
Tlinkit Indianer, 269; Teit, Mem. Am. Folk Lore See, VI, 62; Farrand. Mem. .\m. Mus. Nat. Hist..
IV, 127, Cheyenne: Journ. .\m. Folk Lore, XIII. iSi SiSer-a: Chukchee, Bo^oras. Am. .Anthr.,
n. s. IV, 61S
2IO Field Columbian Museum — Anthropology, Vol. V.
phasis to her parents. These old parents were frcm time to time coun-
cihng with their son about her, and tried to persuade her to conduct
herself in a womanly way before the people. But she said that as long
as she was a single woman it didn't interfere with any person's busi-
ness, besides, she was free from embarrassments.
In the camp there were numerous games among the old and young,
which made things and people lively. One day there came a white dog
to this daughter's tipi, and stayed around it very closely. This white
dog was outside of the tipi at her side and lay on the ground. When
this daughter went out to the river after a vessel of water, this white
dog would get up, wagging his tail, and start on ahead, following the
foot trail. "Oh, my! I do wish that this dog would get out of the
v/ay. I wonder whose dog it is," said she, taking a stick and throwing
it at him. The white dog dodged away a short distance and then
tvirned, sitting erect on its hind legs, watching her go to her tipi. En-
tering her tipi with her water, she seated herself on her bed and took
up her quilled work for the day. The white dog came back and lay
on the ground at her side.
At noon she went out to bring in some firewood, and at first she
walked behind the tipi to straighten the guide-poles, when she ran on
to this white dog, lying on the ground. ''Pshaw! What right have
you to come and be a nuisance around my tipi ? Get away from there !"
said she, taking a stick and throwing it at him. The white dog dodged
away a short distance, stopped, turned and sat erect on the ground
with both hind legs, and anxiously watched the woman. This daughter
then took an armful of wcod and carried it inside with reluctance. As
she was seating herself again and gathering loose porcupine quills, the
white dog went back and lay down on the ground at her side.
In the evening this handsome daughter went out again with a ves-
sel to go after some more water. The white dog got up, wagging his
tail, and throwing his ears back, went on ahead. "Pshaw! I am so
tired of that dog. Surely he is a regular 'tramp' and is of no earthly
account !'' said she, taking a stick and throwing it at him. The white
dog dodged awa\- quickl}', stopped, turned, and then sat drwn in an
erect position on his hind legs. "Afraid of him? Get away from here !
Look over here with your ugly face, will you? Oh, you crazy dog, get
away from me, will you?" said she with scornful voice and moveni'f'nt
of irritation. The white dog then squatted for fear of the woman's
temper, but kept an eye on her course. After she had entered the tipi
with her Water and seated herself at her cooking utensils, at the same
time couo'hins: to clear her throat, the white dog went back and lav
Oct., 1903. Arapaiio Traditions — Dorsf.y and Krokhkr. 211
down by her. She was preparing- her supper cf good meat earlier than
usual.
After eating- her supper and placing her ])roperty in order and
taste, she went out for a moment. Turning- around to enter, she saw this
same white dog lying on the ground facing the entrance. "Pshaw!
Here you are yet, lying against my tipi. I told you to get away!" said
she, picking up a stick and throwing it at him. The white dog dodged
a little and shook its body slightly, turning his head to watch her
movements.
"Sav, dear, don't talk so roughly and shamefully at this time of
day! The people are now at their tipis, perhaps at peaceable repose,"
said the mother gently, in human voice. "Well, I don't want this dog
around my tipi, fouling the sides of my tipi. I won't allow it!" said
she, stubbornly. "Yes, dear, that is very true, but look here! You
must be kind, courteous and respectable before the people, whether
they are close to you or not," said the mother seriously. Finally this
daughter went to bed. after having driven the stake pins outside and
fastening the door to keep away intruders.
Some time during the night this dog entered the lodge without dis-
turbing the woman and lay on the bed with her. This woman being
sound asleep, didn't know what had happened. In fact, the white dog
slept with her until daylight. Usually the dogs awake at that time of
the morning and get out. When this woman began to move the white
dog got up and walked out.
After the sun had risen and the people were stirring about, this
woman who had overslept that morning, took a vessel and went out
to the river after some water. As she looked around and walked ofif,
straightening her robe, this same white dog got up, wagging his tail,
then ran ahead, taking the trail to the river. "Oh, pshaw ! That crazy
dog ! He is a regular nuisance to me and provokes me ! Get out of
my way, you rascal !" said she, taking up a stick and throwing it at him.
The white dog dodged away to one side of the trail, but kept on along-
side of her. "Oh, pshaw! tliat dog!" said she scornfully. Before
reaching the river, she scolded the dog and picked up a stick and threw
it at him. The white dog ran away a short distance, stopped sud-
denly, turned around and sat down on the ground on his hind legs,
anxiously watching her movements Returning to her tipi, she was
noticed driving the white dog away by some young men courting along
the river. Some whistled at her to attract her attention, but did not
move her thoughts. Stopping on the trail for breath, she looked back
and saw the white dog following along with stc oping head. "Oh, pshaw.
212 Field Columbian Museum — Anthropology, Vol. V.
I wish you would get away frcm me !"' said she, taking up a stick and
throwing" it at him. The white dog ran back a short distance, then
stopped, sitting on both his legs. "Afraid of him ! What an ugly face !
What are you looking at ?" said she, picking up her vessel and starting
for her tipi. After she had entered and begun cooking breakfast, the
white dog ran back and seated himself on the ground at her side again.
Night came on. After having quite a time with the dog, she went
to bed. Still the dog would hang around her tipi. Some time during
the night the white dog entered, and at this time she was awake. "Oh,
pshaw ! Coming into my tipi ! You just get out and stay away. Surely
you are forever a nuisance here !"' said she, raising herself from her bed
to reach for a poking stick to strike him. The white dog, without
making threats, stepped out, shaking his body outside and then gaped.
This made her enraged and restless the remainder of the night. The
white dog of course walked off a few paces, then returned, taking a
bed at lier side again.
In the morning she awoke with a frown on her forehead, tossing
the things near the door. "Oh my ! I do wonder if that dirty dog has
nosed the bowls. I do hope that he didn't urinate inside. But, oh my \
he did leave a disgraceful odor inside," said she with hatred. She
took up a stick and effaced the foot-prints of the dog and then threw
a bunch of cedar into the fire to purify the tipi.
Taking her vessel, she went out to get some water. Looking
around to one side of the door, she saw the white dog getting up, wag-
ging his tail and starting off ahead, following the trail. "Oh, pshaw I
There goes that rcgue. Here ! Get out of my path !" said she, picking
up a small stick and throwing it at him. The white dog, hearing the
scornful voice, slackened his speed, ran to one side and occasionally
looked back at her. She reached the river, while the white dog ran a
little distance below to drink. There were some young men standing
above the trail, on higher ground, trying to fish frr this woman.
Since she did not stop long enough for anybody to reach her for social
conversation, it caused many lamentations After dipping out the
water with her vessel, she walked away briskly, with her face covered
with hair. (In early days the women wore their hair loose.) Just
a few paces from her tipi she stopped and rested. Looking back to the
river, she saw those young men flirting at her. Thinking that the dog
would go ofif, she took up the vessel and started again to the tipi. En-
tering and starting up a good fire, she began to cook her breakfast,
while this dog had in the mean time reached the premises. While she
was busilv clearing awav the waste and dusting her tipi furniture, the
Oct., 1903. Arapaho TRADiriONS — Dorsf.y and Kroebkr. 215
white dog" seated himself again at her side. During the day, when slie
went out for recreation and for a short visit to her parents, the white
dog would be very intimate, but she kept on driving him away, at the
same time scolding him. Night came on and still there was the white
dog, continually abused and driven away. The woman was at work
all the time, but greatly annoyed by the presence of the dog. "Well,
it is getting rather late, and I have to go after fresh water," said
she, folding up her articles and utensils and wiping the vessel.
So she then went out with the vessel. Looking around closely
and also viewing the camp-circle, there came that white dog again
from behind the tipi, wagging its tail in friendly disposition, and then
running on ahead, following the trail. "Oh, pshaw, there is that tire-
some dog again. Here ! I want you to get out of my path. What
right have you to hang around my tipi, when I have no earthly use
for you?" said she scornfully, shaking her vessel. The white dog
dodged away quickly, but ran along with her. He was very quiet and
good natured. She reached the river before sunset and dipped out the
water, carrying it back to her tipi in a different mood. Entering the
tipi an3 seating herself on her bed, facing the door, she began to cook
supper. In the mean time this white dog had gone back to her side
and lain down. At this time she began to think strange things for her
stomach was getting quite large and to give sudden jerks to her body;
also a drowsy feeling came over her.
That evening she went to her parents for a visit. "Oh, mother, I
do wonder what is the matter with me. You remember that women
tell that when a woman is pregnant, there are feelings in the stomach.
You may know that there are constant movings in my stomach. Can
you tell me the sign of this ?" said the daughter in silly voice. "Well,
I dcn't know what ails you, unless you are going to have bowel trouble.
You never associated with men, and it is possible that it is a stomach
complaint," said the mother, gaping to go to sleep. During this con-
versation the little son had not yet returned from play, so he did not
hear the slippery tong-ue. "Oh, my ! I do hate to go bed early, until
it gets better," said the daughter. "Well, daughter, you had better go
to bed, for we are getting very sleepy, besides I have to go out and call
your brother to come home," said the mother, poking the fire a little,
while the old man was at easy repose.
So the daughter went out, and while picking up some sticks of
wood to light her tipi, there came that white dog from the side of the
tipi, w-agging its tail and showing its teeth. "Oh, pshaw! You get
out of the way ! I cannot be social with such a creature as you," said
■2 14 Field Columbian Museum — Anthropology, Vol. V.
she, taking up a small stick and throwing" it at him. The white dog
dodged away a little distance, then squatted on the ground while she
entered. Sonic time during the night this white dog walked aroimd the
tipi, sneezed and woke up this daughter. All at once a thought came
into her mind, that she must be on the alert then. "I am going to keep
awake this time, and then I can tell if that dog does anything with me
or not. There is some reas( n for his continual presence. That he is
outside now goes to show the fact that he must be working- to ruin
me," said she, secretly. Her heart was beating heavy under the ex-
citement.
About midnight there came in a man wearing a white robe, which
afforded to the tipi a delicious odor. This robe was perfumed with
sweet leaves, etc. This man was rather tall, well formed and very
daring of disposition. The daughter breathed at long intervals and
watched to see what the visitor would do. This man (dog) then
.walked loudly and lay down on the bed with her, telling her lo move
over a little. "Say, man, can you be a gentleman, and not make a rush
at me ! You get out again. If you had had former acquaintance with
me, then entered my tipi to see me and talk with me, it would be dif-
ferent ; but such actions as you have just shown toward me are not
gratifying. Please leave me alone and go back home," said she, with
disgusting voice and turning over to the wall. "Well, woman, hold
your temper a little. You may know that for some time, in spite of
your hatred toward me, I have entered this tipi and slept with you.
So now be contented. I am he that sleeps outside by your side and
at whom you throw sticks when you see me. Do you hear me plainly?"
said the man with some emphasis. This woman, hearing the remark,
finally gave up and consented to sleep the rest of the night with the
young man. She made no efforts to escape from him.
Just at dawn, while the daughter was fast asleep, this man got
up and went out, turning to a dog again, and lay down outside at her
side While this man was yet lying with the woman, chatting secretly,
he was painted with the painted hand on his white robe. The woman
reached behind her bed and pulled out a paint bag in which there was
red paint, together with tallow. Greasing her hand, she oiled the
paint, and then hugged the visitor, touching him on the back and
leaving the picture of a hand. "Now. I can tell who this is, for T can-
not feel certain of his remarks."
In the morning this woman got up from her bed in deep thought,
and recklessly took a vessel to go for water to cook with 'T wonder
who that voung man was that came so bravclv. I would like very
Oct., 1903. Arai'aho Tkadiiions — Dorsey and Kroeber. 215
much to see his face and hear his voice in the daytime. Well, perhaps
he will meet me at the river some time," said she faintly. So she got
up, taking- the vessel, and went out quickly. When she started off
on the trail, in anxiety to see her lover, this white dog came out from
the side of the tipi, bearing that finger-mark, and ran on ahead, follow-
ing the trail and prancing about. "Oh, pshaw! Can that be possible?
Well, well ! A dog coming into my tipi and sleeping with me. For
nothing could I begin to do that, for I do consider my body a dear one.
I have refused many whose faces are charming. I do hate to be mar-
ried. Oh, my ! That is a dreadful thing! I do wonder if it is my own
finger-mark?" said she, not bothering the dog for fear it might be no-
ticed. Reaching the river, she dipped out water with the vessel and
started back hastily to her tipi. This white dog followed the woman at
a certain distance, without being molested, and went back to her side
and sat down. "Now, I must be getting some more wood for myself,
and maybe I can free myself from this company," said she, taking her
lariat.
So she went out to the timber by herself. This white dog started
on ahead and jumped about in front of her. "Oh, pshaw ! This white
dog places a disgrace upon me, although nobody knows it. Here ! Get
away from me, you rascal !" said she, picking up a little stick and throw-
ing it at him. The white dog then ran off and stopped just at the out-
skirts of the camp and remained, looking at her. Finally she reached
and began to gather some firewood, when the white dog came run-
ning up to her, wagging its tail. "Oh, pshaw I I cannot stand this !"
said she, just about to start for home. So she took up her stone axe'
and struck with all her might at the dog, inflicting on one of his ears
a wound which lirought some blood. The white dog, being very much
hurt, ran off with pitiable cries, which lasted for some time. As this
white dog was on the way to his own home, his ear bled much and
finally the blood clotted. There was another big camp-circle below
the river, where this young man belonged. Entering his own parents'
tipi, he said to them : "Oh, father and dear mother, I am here agam
tc be with you. Say, you old folks, make some moccasins and leggings
and shirts as soon as you can. You may know that I was married out
there and that my wife got mad and struck my ear, which bled consider-
ably. I wish you would make about seven pair of each kind," said he
with sympathy and much earnestness.
At this time the daughter returned to her tipi, carrying a load of
dry wood, liberated from the dog. In the evening she was restless
from the fact that her condition was changfinsf all the time. She went
2i6 Field Columbian Museum — Anthropology, Vol. V.
to her parents and visited them, sitting very quietly and suspiciously.
"Say, my dear, what ails you? Has anybody mistreated you by word
or deed? Why are you so timid this evening?" said the mother seri-
ously. "Well, mother, you remember that one day I told you of my
strange feeling, and since then I met a young man, or rather a young
man entered my tipi at night and plainly told me of my condition. When
he came in to see me, he was a perfect human being, but said that he was
that white dog I had constantly driven away with saucy words. The
strange thing is that when I saw him again he was a real dog, and when
I was out after wood he came to me again, and I got mad and struck
him on his ear, which made him run away," said she. "Well, dear, you
should have been wiser than that. When that dog had entered your tipi
at night you ought to have been kind and courteous, to see the result.
It was not a very good act. Possibly if you had waited patiently better
results would have been attained. He may have been a real man all the
time, but as it is you disgraced yourself," said the mother. During
ihe time the conversation continued, the daughter was taken sick.
"Oh, my dear daughter, be brave for the outcome," said the mother,
lixing up a place for her comfort the remainder of the night. The
little brother, voung in mind and having a genial disposition, stayed
closely at home, extending sympathetic feelings for his sister's illness.
(3f course he didn't know the trouble until later on. The family were
all together that night at the old folks' tipi. The next morning this
daughter's tipi was somewhat deserted, for she was at her parents'
in bed. "Oh, mother ! Come quickly and hold me ! Something is
going to drop from me ! Oh ! It hurts me, mother ! Come close to
me, mother!" said she, shivering from nervousness. So the mother
went to her and held her body securely. Finally there came out one
male puppy, which was real white, moving about under her robe.
Shortly afterwards there came out six males in succession, all of one
color.
"(/)h, mv ! There are my grandchildren! What a fine lot of chil-
dren thev are ! Let us see ! One, two, three, four, five, six, seven of
them. They are very cute children," said the mother, smiling. "Oh,
pshaw! Don't make such a big noise about the ugly things! I don't
want them for my children. Say, brother, take a bag or something
and put them all into it and then carry them to the river. You hear?
Throw the bag into a deep place, and drown them. Go and do it
quickly!" said the sister, taking her repose after the birth. So the
thoughtful little brother took a thin covering and placed all the pup-
pies in it. ".Say, mother, these nephews of mine are very cute, aren't
Oct., 1903. Arapaho TRADirioNS — Dorskv and Kroeber. 217
they?" said the little boy. "Shut up. In-other! I told you to take
them to the river and drown them !" said the sister. "Dear, don't talk
that way to ^■our little brother, he- is young yet and does not know what
h is to get a scolding." said the mother. "Well I want the se taken to
the river at once. I cannot have them for children!" said the sister.
'•AH right, here we go ! My ! but they are cute little nephews !'' said the
brother as he stepped out of the tipi. After the boy had gone, there
was deep silence in the family for fear of the daughter's temper.
As the little boy was carrying the loose bag of seven nephews
to the river to drown them, a thought came into his mind. "I cannot do
this, for they are lovely and jolly little ones. What I may do for their
benefit my sister will not know, so I shall look after them for a while."
said the bov, walking toward the river. As he walked, he would turn
around to see if any one was watching, till at last he stopped at an old
Cottonwood tree, which was leaning close to the ground. It was a dead
tree. This little boy placed h.is burden down for a while, and began
taking the bark from the leaning tree, until he had enough. With
these strips of bark, he built a small shelter, and lined it with soft grass.
This shelter had thick layers of bark, which made it quite warm and
safe. Looking around and seeing nobody in sight, he then placed
these puppies inside. They seemed to be contented and cried a little,
but their tiny voices could not be heard at a distance. The little boy
returned home with joyful feeling.
"Say, mother, I wish you would give me a bigger piece of meat,
for I am going out to play for some time," said the little boy. "Poor
little boy ! He gets very hungry sometimes. Here is a nice juicy piece.
Take it, and now, dear, you must not be naughty with your comrades,
and come home early," said the mother. "Oh, yes, mother, you know
very well that I am always on time, for meals, and father knows it too."
said the little boy. So the little boy went out, chewing the food. "Well,
my partners have not yet gotten up Maybe they have already gone to
the river to play on the sand-bar, so I guess I had better go there."
said the little boy. This little boy was humming and blowing h*s nose,
to prevent his parents from objecting to his desire to play away from
home. This little boy, thankful as he was. reached the shelter and
found the puppies all right. They Had all just received their sight,
and were crawling over each other. "Well, dear little nephew^s, you
are all so pretty and active. I want to play with you this morning,
and I shall be the leader. Here is a nice juicy piece of meat which T
brc tight over for you. I wish you would all take a turn and suck it
S'ood. That is the best that I can do for vou," said the little bov. The
2i8 Field Columbian Museum — Anthropology, Vol. V.
little ones being quite thirsty, crawled close to him, reached out their
heads and each received a little nourishment from him. He would
hold the piece to the first one, then on to the others, until the piece was
perfectl}' dry. "Oh, my dear little nephews are so pretty!" said the
little boy, taking one at a time and holding, hugging and kissing them
on their cheeks. After he had amused himself with the little ones all
the forenoon, he placed all into the bark shelter. "Now, dear nephews,
be good to yourselves and stay close inside, while I go back to beg some
more food for myself, but it will be for your benefit," said the little
bo}^, laughing at them. This little boy didn't look back, for fear of
being suspected.
"Uh, mother, is dinner over? I had such a splendid time on the
sand-bar with my fellow mates that I almost forgot about the dinner,"
said the little boy, appearing innocent. "I had intended to save some
for you, anyhow," said the mother quickly. "Say, mother! When I
get through with this piece, dip some stock into that big bowl. I am so
hungry that I can load my little stomach all right," said the little boy,
earnestly. "Oh, pshaw, you greedy thing, you are making our mother
do things unnecessarily. I wish you would be a little more respectable,"
said the sister with much feeling. "Well, well ! Dear daughter, you
should not speak so harshly to your little brother, fcr he is a meek and
humble companion. Don't make him discontented at home," said the
mother, pitifully. The sister then only looked at him scornfully, but
the little boy was all the time talking with the mother about various
games, etc. "'Here, my dear child, take your stock and drink it. Surely,
dear, you are quite hungry," said the mother, patting the boy on the
shoulders. "Say, mother, I want to take it outside and let it cool off.
Can't I do it?" said the little boy. "Oh, pshaw, you are a regular nui-
sance to our mother," said the sister. "Please, daughter, be kind to
your little brother," said the mother with sympathy. So this little boy
went out with a big bowl filled with greasy stock and seated himself on
the ground for a while. He was humming away and dipping his fingers
into the stock and licking them loudly, so that the folks might know
that he really was drinking it.
After the folks had ceased to pay attention to him, he walked oflf .
fo play. "Oh, my partners are going back to the sand-bar to play
again. I must be on the move or else I shall miss the fun," said the
boy. starting ofif with the bowl of stock. The folks believed that he
had drank it all, and left the bowl. This little boy reached the shelter
and found the little ones all right. They were walking abcut inside
I
Oct., 1903. Arafaho Tradijions — Doksey and Kroebkr. 219
and occasionally peeped out. "Well, dear nephews, I am so glad to
find you all contented. You are so lovely and charming that I can't
help but take you all in my arms at the same time," said the little
boy. "Now, nephews, I have brought a bowl of nice greasy stock for
you all. I want you to drink it quickly, so that I can return it soon,
then I can come back again to play with you. The people will think
that I am amusing myself if they should see me, but you must be
quiet and stay close to ytun- tipi." So the little ones got around the
bowl outside of the shelter and licked the stock, without taking much
breath. "Oh, my! that is a very nice one, and this one too. They are
all nice and good natured," said the little boy, rubbing their bodies.
After the little ones had drunk the stock or soup, he put them inside
of the shelter. These little ones had their stomachs loaded heavily,
vvhich gave them a swelled appearance.
The little boy then carried the bowl back to the tipi slyly, then re-
turned to them. "Here I am again, dear nephews. How are you
getting along? Come out of there and let us have a good time," said
the little boy. Tfiey were getting quite big by this time and able to run
about. This little boy led them around, playing hide and seek, bear,
etc. "Well, nephews, I have got to go back very soon, for my sister
might learn of my good time. Let us all go back to the shelter," said
the little boy,, running ahead and the little ones following him. These
little ones would prance about him and bite themselves for pastime.
"Now, dear nephews, be contented until I return. I am going back
home and have a good rest. So you had all better go inside and do
the same," said the little boy. These little ones entered the shelter,
while he started off, jumping about on the way. Before reaching his
home, he stopped at some blue-stem grass and played by himself, hum-
ming away and howling once in a while, so that the old folks might
thmk that he was enjoying himself. It was getting quite late. Still the
boy amused himself at a short distance. "Oh, Big-Belly (an expres-
sion applied to a small boy, for the reason that his stomach is never
empty), come here quickly and come home and eat your supper," said
the mother with clear voice. The little boy ceased playing and went
over to the tipi singing and whistling on the way.
"Say, mother, I was playing husband by myself below that tall
grass," said the little boy. "Is that so? Well! You are so funny!
Take this and eat it, then get to bed," said the mother. "Give me a
bigger piece, mother, for I am so hungry," said the little boy, smacking
his lips. "Well, here, you take this fat piece and when you get enough,
220 Field Columbian Museums-Anthropology, Vol. V.
save the rest for to-morrow," said the mother. The family then retired
for the night. At this time the sister was able to get up and do the
chores herself, but visited the parents at meal time.
In the morning the family rose very early. This little boy was
quite happy and would assist the mother at anything. While she was
getting some things ready for the meal, this little boy spoke out and
said to his mother, "Say, mother, I do wish you would be kind enough
to make a gravy or soup of clotted blood, mixed with nits (blooms
which contains small seeds like those of the tomato and grow in ponds
and along the edges of lakes), and if you have net the nits, make it
plain, with clotted blood ; I am very fond of it," said tiic little boy.
(Whether the mother had a bag of animal's blood, or scrapings from
rawhide, is uncertain. These scrapings are called clotted bloods, and
m.ake a good gravy or soup. It is probable that the clotted blood of
an animal was being boiled for the boy.) "Oh my! You are always
thinking of disagreeable victuals ! Can you net give your mother a
rest sometimes?" said the sister with passion. "My dear, don't be
too saucy to your little brother. Be good to him, will you ?" said the
mother. The mother then proceeded in preparing the gravy. It was
nicely cooked. "Oh, mother, dip a big share for me, you know that I
am very fond of it, and I would like to carry out in a bowl some more of
it for luncheon," said the little boy, taking a deep breath. "Let him
have the whole kettle and get satisfied!" said the sister with greater
passion. "All right ! Give it to me mother, I can drink it all !"
said the little bey. "Here, my boy. take it outside and drink it up,"
said the mother. So the little boy got up, took tlie kettle, carrying it
out of doors. For some time he sat on the ground with it, dipping his
fingers within and licking them. "Well. I see that my partners are go-
ing out to plav. so I must go too." said the little boy, at the same time
secretly picking up the kettle. The folks did not suspect his actions.
Reaching the shelter he saw that the little ones had been out
playing close to the shelter. "Is not that a pretty trick? My! They
are getting smart and active," said the little boy. advancing to the
shelter. "Say, nephews, I am here again. Come out here. Here is a
kettle of gravy for you all I had to sneak away with it." The little
ones, quite large at this time, came out and pranced about near him.
After thev had drank the gravy, this little boy slyly returned the kettle
and returned to them. "Well, dear nephews, I am so glad that you are
growing fast. Let us go over to the sand-bar and play there," said
the little boy.
When the bov came back from heme he found the puppies changed
Oct., 1903. Arapaho Tradii'ions — Dorsey and Kroeber. 271
to seven real boys, playing- outside. "All right, let us all go there. It
must be fine to play on the sand-bar," said the sweet tiny voices. So
the party of boys went down to the river at a good distance from the
water trail and that whole forenoon they amused themselves. The
women would see the young boys at play, but paid but little attention
to them. Just before noon this little boy said, "Well, it is getting
toward noon. We must be getting back to the shelter." Reaching the
place he told them to enter. After the boys were seated inside, they
were all changed to seven young puppies, round, fat and very clean.
"If my own sister still objects to my longing for food from my mother,
then I shall tell mother to fix up a big meal. I will then come after you
all," said the little boy.
"INIother, give me a big bowl of dinner, I have been playing so
hard that I soon got very hungry." "Oh, pshaw, I think that you
didn't throw away those puppies. I suspect that you are taking care
of them, feeding them right along. When you get there, I want you
to take them and drown them. Be sure and do this ! You hear?" said
the sister, angrily. "Yes, I think that you are so cruel as to abuse my
little nephews. I want ycu to know that I have taken great pains in
looking after them," said the little boy to his sister. "Taking care of
those ugly creatures'! Well, I do declare ! Go and drown them, for I
don't want them for children!" said she, scornfully. "Say, my dear
daughter, don't talk that way to your little brother. I think you ought
to respect him by this time, for he is growing fast," said the mother.
After the little boy had eaten his dinner he went out again to the
place without fear. In a short tiine this little boy fetched all the little
ones into their tipi by file. "Mother, look at my nephews ! Aren't they
pretty and plump? I wish you would cook a big feast for them," said
the little boy.
At the other camp below the people had heard that a woman, who
objected to living with a man, had given birth to young puppies. This
was known at the time the young man had reached the camp and en-
tered his parents" tipi. "Oh, jjshaw ! I wish you would take them at
once." said the sister. "Well. I will take them out to the river and we
shall have games on the sand-bar. If their father comes after them I
shall have to let them go," said the little boy, faintly. "Come on,
nephews, let us go back and go to playing on the sand-bar," said the
little boy.
When they got up from their seats there were seven bright looking
youths. Reaching the sand-bar the party had a fine time, when there
came up a neatly dressed young man from below the river "I am so
222 Field Columbian Museum — Anthropology, Vol. V.
glad to see my children well taken care of by their uncle. Although
you have lived out of doors and lived upon what your uncle brought to
you, it pleases me much. You may know that I have come after all
of you, for your mother does not treat you well," said the young man.
"Say, brother-in-law, can you leave the oldest one behind and take
the rest with you ?" said the little boy with tears in his eyes. "Oh, no !
I cannot allow it. I think that my children will be better taken care of
at my own parents," said the young man. So he led them away, fol-
lowing the course of the river, toward the camp-circle, while this little
uncle went home with grief. He entered the tipi and seated himself
silently on his relatives' bed. "It is not my fault, but mv sister is the
cause of my little nephews going away with their father. I could not
help but weep on the way, to see them trot off with their father. They
are in fact a very fine and lovely set of young boys," said this little
boy, wiping the tears from his eyes.
While this brother was talking the sister was heart-stricken on
account of her boys leaving for good. So all at once she ran out into
her own tipi and grabbed her robe and followed her children. Follow-
ing their trail from the sand-bar, she overtook them about half way.
"Say, father, there comes our mother. Shall we wait for her? Look,
father, there she is," said the voices. The father to please his children
slackened his speed, which enabled her to overtake him. "Say, man,
can you let me have the oldest boy and take the rest on with you," said
the wife, panting. This young man had, grabbed a leg bone on the
way. "Yes, you can have this leg bone for your daughter, and leave
me alone with my boys," said the young man, giving the leg bone to
her. This bone is called "notariyah," meaning, "taking it out." So the
woman returned with "notariyah," while this young man continued
with his little boys.
Just about sunset they reached the camp-circle and entered the tipi
of the old people. "Well, well ! My dear grandchildren, I am so glad
to see you coming home with your father. Be seated and make your-
selves at home. Here is your clothing which we have made for all of
you," said the parents.
While this voung man was resting easily after returning home,
there was a sharp pitiful cry of a dog at the tipi. Since he had the
knowledge of the dogs he didn't like the treatment of the dog that
night. So he sent the oldest one to the place to inquire of the trouble.
So the oldest one went out and ran to the place. This mother dog had
a separate shelter by the side of a tipi. "What is the trouble with you
out here?" said the errand boy. "I went into the tipi when there was
Oct., 1903. Arapaho Traditions — Dorsey and Krqeber. 223
no one inside and stole a big piece of fat meat. I did it because my
master would not give me anything to eat. I got a severe whipping
for it," said the mother dog. "Say, young boy, when you get back
to your father, tell him that I want to be free from this cruel master,"
said the mother dog.
In those days, dogs were used as servants to carry burdens and
pack the tipis from place to place ; therefore they were valuable. So
the errand boy ran back to his father and said : "She says that her
master never gives her anything to eat, that there was no one in the
tipi, and being very hungry, she then stole a big piece of fat meat.
Being suspected of the misdemeanor, she got a severe whipping for it.
Then she said that she was getting tired of her cruel mastersNand de-
sired to be liberated." "Well, in view of the facts just stated, the
desire meets my approval. Let me see — I think there is a big river
which has plenty of water and timber across the river and over that
divide. We can all go and live happy the rest of our days. So you
may run back and tell her to think of a plan to get away at night," said
the father. So the errand boy ran back to the mother dog and said to
her secretly, "My father thinks that your idea is a good one ; that there
is a big river over the divide that has plenty of water and timber, where
we can all live the rest of our days. And in order to make a success
of this, he wants you to think of a plan of getting out from here at
night." said the errand boy. "Well, I am so glad to know that he ap-
proves of it. After the people have gone to sleep, you all come over
with your father and carry these puppies of mine, and I shall bear
some burden myself, too," said the mother dog. So this errand boy ran
back and told his father, saying, "She said that we must all go over tO'
her shelter and carry away those little ones and that she will bear the
balance," said the errand boy. "Well, get ready, boys, and let us go,"
said the father, starting ofT.
So they walked over to her shelter' and carried off the little ones
under their arms, and the mother dog followed them. After getting out
from the camp-circle, they stopped and stood all together, facing the
camp. . This man then straightened and advanced a little and with a
loud voice howled (cried) with a long continuous cry. In a short time
there came dogs with their young ones to this man and his children
f seven boys) standing with a mother dog and young ones. While the
people were fast asleep this man and seven boys Avith all the dogs
started off, crossed the river, and went over the divide to a big river
m perfect safety.
In the morning one old man cried out, saying, "All you people,
224 Field Columbian Museum — Anthropology, Vol. A^.
get up and see what is the trouble. There is no barking of dogs,
neither is there a dog in sight. I am telHng you this fact because my
dogs are all gone. Their shelters are all vacated. What has become
of all the dogs? Therefore you had better find out the cause. Just a
little after dark there was the cry of a lone dog just at the outskirts of
the camp. Think about that. If you can find out the trigin of the dis-
appearance of our dogs see the man who knows about them. We all
know that we cannot get along without them. All of you people had
better hurry and find trace of them !" The people went out of their
tipis quickly, searching for their dogs, but they were all gone. That
day there was quite an excitement and much fault found among the
people. The next morning spies (young men by twos), were sent out
into various directions to find the trail of the dogs. (It was found
out that the man with seven boys led the dogs away.) A good many
returned home with a smell of the trail, but there were two young men
who had crossed the river and went over the divide, to go to the river,
which \\'as often spoken of.
In reaching the broad prairie near the river, they saw a smoke
coming out of a tipi, which stood in the midst of the timber. "There,
there ! Don't you see that smoke in the timber and that white-loc king
tipi too?" said one. "Yes, there is where they are located. Let tis
keep on and see them," said the other one. So they kept on until they
reached the edge of the timber. They saw long poles containing fresh
meat and dogs at play. These 'dogs were plump and active and very
sensitive.
As soon as the dogs saw them they made a terrific charge against
their arrival. The man with his sons were inside, feasting on fresh
meat and feeding the dogs all they could eat. The dogs were about
to bite these young men, when they yelled for them to stop, but they
kept barking at them. Seeing that the dogs were in earnest, they both
squatted down, and the dogs 'retreated in peace. "Say, partner, we
cannot do much, for those dogs are too fierce and bold. Let us go
back and tell the people about their permanent camp,'' said one. "All
right, maybe they can plan a good way to reach them," said the other.
So they both returned to the camp-circle and told about the location of
their camp.
The people sent four young men to see and coax the dogs back to
the camp. So these four young men started of¥ toward their camp.
By noon they reached the edge of the timber and saw a nice looking tipi
in the midst of the timber and a herd of fat dogs at play. The dogs,
seeing them advancing to the tipi, made a terrific charge against them.
Oct., 1903. Arapaho Traditions — Dorsey and Krof.rkr. 225
In spite of yelling at them to cease, they were at their heels, and know-
ing that the dogs were in earnest, they then squatted down, which
made the dogs retreat. "Well, well ! No wonder those young men got
back disappointed." said one. "Yes, partner, we had better go back
and tell the people about the conduct of the dogs," said the other one.
So they all returned, much disappointed.
Reaching the camp, they told the people that they could not get
near to the tlpi on account of the dogs. "Well, since we are dependent
on the dogs for various purposes, we shall have to send more young
men out. It is possible that, sending more young men out, we may suc-
ceed getting them to us," said the people.
At this time the man with the seven boys knew that the people
would insist on inducing a reunion with them. So the people sent six
ycung men to make friendly terms with the man and boys. In other
words, the dogs were the ones who fought the men and kept them
from reaching the tipi. These six young men walked slowly, discuss-
ing a plan to reach the tipi. Some would say that there was no use in
going to the tipi. because the dogs surely Avould bite them. Finally
the party reached the edge of the timber and cautiously advanced to the
tipi premises. W'hile they were coming closer to the tipi, they saw
plenty of meat hanging on poles and fat dogs at play, In fact, the dogs
were hog fat. One of the men grunted a little and attracted the dogs'
attention. The dogs all. seeing the men advancing to the tipi, made a
plunge at them. At this time these people came out and yelled at them,
telling them to leave the men alone. The mad dogs then retreated to
the tipi, but kept making threats at them.
After the men had reached the tipi and greeted the people stand-
ing in front of the tipi, viewing the dogs, they said to the visitors.
'■'One night that dog was unmercifully treated for stealing a piece of
nice fat meat from his master, and slie stole it because she w^as quite
hungry, as were also her puppies. So to get justice for them they de-
cided to leave for gcod. But since you are in earnest for a reunion
we shall let you all come in and take a feast with us," said the father
of the seven boys. So the men were permitted to enter this dwelling-
place of plenty, and they ate with the people and with the dogs in good
faith and generosity.
After this had happened at this lone tipi with all the dogs, they all
returned to the camp with friendly feelings. All the dogs went back
to their respective homes with better spirits. That dog who was badly
abused for stealing, went back to her shelter.
Tlius good feeling prevailed again. The people then started on a
226 Field Columbian Museum — Anthropology, Vol. V.
hunt and took these dogs along. Toward the close of the day they re-
turned with dogs well loaded with beeves. This mother dog who got
punished was given fat pieces of meat the first thing, as also were all
the dogs. So the dogs remained to this day. The people went after
buffalo once and then peace was declared. — D.
Told by River-Woman. Cf. Nos. 90 and 91.
93. — The She Bear and the Two Brothers.
There were two brothers wdio had had no experience with women.
These boys were out in the prairie one day, and while they were con-
sulting each other on such topics, they saw at a distance a person walk-
ing about ; they were somewhat attracted. This person walked over
the divide, and the boys watched closely to see if he came out of the
divide, but he did not appear. So the boys went over to the divide where
this person had gone, and after looking into the woods along the creek
they saw a black creature lying under the shade of a tree. They stopped
and questioned each other. Finally they concluded to find out what
sort of a creature it was. So one brother took oft' his clothes and went
to see the creature. This young man walked very slowly; on reaching
the creature he saw that it was a black she bear. The bear lay on its back
like a woman, fast asleep. The bear did not awake, but kept snoring
away. So this boy got up satisfied, and went back to his brother.
"Say, brother, get ready, and let us get away. That animal is power-
ful," said he. So he put his clothes on again. Both started off toward
home. The boys were about home, when they looked back and saw
She-bear was following them.
When this bear wakened she smelled a human being's presence.
She tracked their trail from herself to the place where the boy had un-
dressed, then she followed them closely, until they had arrived at a
camp-circle. Inside the circle the boys took a zigzag way through the
camp to dim the scent of their trail, and therefore get away. But the
bear kept on the trail until she reached the tipi where the boys went
in. Then she slowly walked to the bed of the boys and separated them
and lay on the bed between them.
In the morning the boys were sleeping rather late and the father
v>'as calling them to get up to drink and eat their food. Finally they
got up, and there was a bear with them. The boy who had had connec-
tion with the bear went out, and the bear followed him. The father
put up a tent outside for the boys and the bear, and a big council was
held to decide on the best wav to Qet rid of the animal. It was de-
Oct., 1903. Arapaho Traditions — Dorsey and Kroebrr. 227
cided to kill the bear. So when these boys were sleeping sound, about
midnight, and when the bear was also asleep, a company of Dog Sol-
diers came along and killed her. — D.
Told by Francis Lee. Said to have been obtained troni the Sioux.
94. — The Adulterous Bear.^
There was a man whose wife often wanted to sleep at the back of
t*he bed. Her husband, suspecting her, wanted her to take the front of
the bed towards the fire. One night he went out for a considerable
time and came back late very slowly a^id quietly. He saw that some
one had just put his head and half his body into the tent.' Then the
man walked softly up to the person to see who it was. To his surprise
il was a bear, as he could see by the feet. Then he went back slowly
and quietly and told his brother. "'Get 3''0ur gun and hide yourself at
a short distance from the tent. I will go inside. When the bear flees,
shoot him." Then he went in. and when the bear fled the brother shot
him and wounded him, but did not kill him, and the bear escaped.
The husband said to his wife, "This is why you wanted to sleep toward
the outside. You have been guilty with the bear. Now we have found
you out and you shall go with him." He took the gun from his brother
and shot her dead. The bear reached the mountains and showed his
wound to the ctlier bears and told them of it. They became angry on
account of his injury. They summoned each other, and assembled, and
began to attack the entire camp of the people. They killed a number
of them. Then the people got their bows and arrows and fought them.
The bears had killed part of the people, but now were frightened
off.— K.
95. — The Bear and the Old Men.
Two old men were sleeping in a tent with their backs to the fire.
A bear came in, saw them, and taking a burning stick from the fire,
touched one of them on the back. "Stop your foolishness," said the
man who had been burned. "It must have been a spark. I did not
touch you," said the other. The bear was outside laughing. After a
time he came in again and burned the other's back. "Stop that," said
the old man ; "you are trying to do to me what you mistakenly think
i have done to you." The other denied it; they grew angry and took
up stone mauls and began to fight. The bear went ofif laughing.'' — K.
' Informants J.
^ Probably under the edge of the tent.
^ For a similar idea cf. Russell, Journ. Am. Folk Lore, XI, 269 (Jicarilla Apache), and Hoffman,
Ann. Rep. Bur. Ethn., XIV, 213 (Menomini).
228 Field Columbian Museum — Anthropology, Vol. V.
96. — The Bear who painted Himself.'
A number of men who were traveling for war went to a certain
place to obtain yellow paint. As they were on a high bank they saw a
bear at the edge of the stream below them. He was painting himself
with yellow paint. He drew streaks over His cheeks, down over his
eyes, and marked each of his shoulders with his opposite paw.
Then he looked at himself in the water. Then he painted his
forehead and the back of his head, his sides, and his hips ; and then he
drew a stripe from his mouth down his throat over his chest. One of
the men cried, "What are you doing, ugly one?" Then the bear cried
out like a person, defecated, and ran off. — K.
97. — The Deceived Bear."
There was a war party. As they were leaving a river, they saw a
bear ccming down the trail towards them. They prepared to ambu.sh
him and got ready to shoot. One of the men went back to the river,
rubbed himself with mud, and lay down. The bear came, found him,
touched his chest, and felt no breathing. He touched his belly and
sides, but the person did not laugh. He touched his temples, but felt
nothing moving. Penem, cum eius caput nudasset, mulcavit, sed etiam
turn mollis erat. Pcstea corpus in os volvit ungulamque in anum
oderans inseruit. Just as he was about to drag the body off, the man
opened his e}'es, seized the bear by the ears and swung himself about ;
the others came shouting, but the bear, excremento in omnis partes
effuso, fled and escaped. If the man had moved or given a sign of life,
the bear would have killed him. — K.
98. — The Bear and the Skunk.
One day Bear was going along the road, and met Skunk, loping
toward him. Both stopped a certain distance apart. "You may get out
of my road, for it is mine," said Bear. "Oh, no! You had better get
out of it. for it belongs to me." said Skunk. "Well ! do you mean to say
that I should get out of this road? Do you know that I am a powerful
beast? You are such a small beast to attack me. If you dcn't want
to get hurt, get out of my road," said Bear. "Well, coming to claim
this road, you play foul. Understand that I too am a powerful beast,
therefore you had better leave this read," said Skunk. "Oh, you are
too small to tackle me," said Bear. "Yes, I mean what I said. Get out
' Informants J.
- Informants J.
Oct., 1903. Akapaho Traditions — Dorskv and Kroe}!ER. 229
of mv road/' sauI Skunk. "You cannot do much, such an ugly creature
as you are, having small eyes and face, coming to claim this road. I
tell you to get oft" this road," said Bear. '"Oh, no! you cannot make me
get out of this road, and you cannot kill me either. There is only one
vital spot about me," said Skunk.
Bear, seeing a chance to get the best of Skunk, asked Skunk to
tell him of the vital spot. "Well then, show me the vital spot, then I
will leave you alone," said Bear. ""When they want to kill me, they
get behind me, and look closely at my rectum," said Skunk. "Well,
then, turn around -and let me look in," said Bear. Skunk then gave
a sharp turn and lifted its tail and opened his rectum, and told the bear
to come and look at it closely. "Now if you really want to kill me,
open your eyes wide and take a good glance and I will be dead," said
Skunk.
So Bear, wishing to get rid of him, Avalked behind him and stooped
down and took a good glance. Skunk defecated into both of Bear's
eyes. He staggered off from the road, holding his eyes, and cried
for help. The sting being to much for him, he rolled and rolled
en the ground, while Skunk yelled for victory and took a run on the
road.
The dispute over the ownership of the road or trail and the result
shows the approach of the disease and the healing power. Bear re-
sembles the plague and the skunk the medicine-man. In all the treat-
ments upon the sick, the spitting of the medicinal weeds and herbs is
often employed, after the skunk's action on the bear. The method is
used, even in the ceremonial lodges. The medicine-men use the skunk
hide for their Bags. The road which the skunk took possession of is the
white streak on its back.
When a person gets stung from a skunk, c;f course it is very pain-
ful to the eyes. Immediately the person calls for an old moccasin, hav-
ing a strong odor, and looks in with his eyes wide open. The eves are
cleansed again .by the odor of the moccasin. It answers for eve- water.
— D.
Toid by Francis Lee. In an Osage tale, Opossum causes tlie death of Skunk in a similar
manner.
99. — The Quarreling Porcupines.^
A party of young men who were on the war-path camped for the
night. Next morning they heard a woman crying in the brush near
the bank of the creek. They said, "There must be an enemy near us."
' Informants J.
230 Field Columbian Museum — Anthropology, Vol. V.
So tfiey sent out scouts, while they got ready and prepared their horses.
Then they surrounded the brush. One of the scouts saw two porcu-
pines sitting up hke persons. The male was at the right. Soon they
saw him strike the female with his left hand. He struck her repeatedly,
looking angrily at her. She cried. The man motioned to the others
to come and look. Then one of them said aloud : "What are you
doing, bad man ?" The porcupines looked up and ' started to run
off.— K.
100. — The Painted Porcupine.
Early in the autumn there was a big camp-circle near the thick
timber. The people were having a prosperous year. The women had
plenty to do at home scraping, tanning, painting and quilling hides.
But porcupine quills were very scarce among the women.
In a certain family the wife was doing much quilled work, but
didn't have enough quills to finish her "vow" (work). This family had
a handsome daughter, who was very thoughtful and good hatured to
her parents. Having heard of a painted porcupine, she said to her
parents one day: "Surely my dear mother has not enough quills for
her work ; I am going out to look for that painted porcupine and plead
for marriage in your behalf ; you know that I have no desire for a
companion, but under the circumstances I am willing to offer myself to
him ; in the mean time you can gather quills and try to make out with
what you have, mother." So this young woman started off and sought
for a companion until she had reached the home of the painted por-
cupine.
"I have come over to offer myself to you ; my dear mother is out of
quills at a very important time ; it is my sincere desire to marry you
so that you may be a help to me and to my parents," said the young
woman pitifully. After some time in consideration of the proposal the
painted porcupine accepted, and they became a happy couple.
One day while they were both outside of their tipi, sunning them-
selves, the porcupine laid his head across the lap of hi^ new wife, and
said: "Now you can go to picking my quills (lousing) and deliver
them to your mother ; at this time of the year I have plenty of quills,
but late in the summer I have very few, so bear in mind that I cannot
furnish many during the hot seasons, but I am ever providing during
the fall and winter," said Painted-Porcupine. So the wife began to
pick the colored quills and fill up the bladder bags and took them to
her mother. "Well, I am so glad to get them ; you may tell your hus-
band that I fully appreciate his favor and kindness," said the mother.
Oct., 1903. Arapaho Traditions — Dorsey and Kroerer. 231
taking several bags of porcupine quills which were colored white,
red, yellow and green.
After this married daughter had informed her parents in regard to
the ways of her husband she went back to him. Thus the women
still adhere to the various colors of quills for ornamenting wearing
apparel, etc.
The young woman married Painted-Porcupine in order to be sup-
plied with quills, already prepared — i. e., to a well-to-do man, that had
a good home and attractive surroundings. — D.
Told by River-Woman.
loi. — Thunder-Bird and White-Owl.
When they were in camp White-Owl and Thunder-bird (the sum-r
mer bird) challenged each other for an exhibition of their powers. So
Thunder-bird started up clouds, black as coal, making a tremendous
noise and great wind. White-Owd (the winter bird) started its wdiite
koking clouds, which moved fast and thick, the clouds flying very low
and blowing with a piercing wind. Now the black clouds and the
Vv'hite clouds met, but the white clouds of the white bird scattered snow,
which drifted, so that there was a blizzard and nothing could be seen,
and everything was frozen up. So the white bird gained the day and
was considered the most powerful. — D.
Told by Greasy-Face. Found also among the Pawnee, Wichita, and Crows.
102. — Raw-Gums and White-0\\l- Woman.
There was a camp-circle near the river. The ground was covered
with sncAv and there prevailed sharp winds.
In a family there was a young baby just born. Both parents were
very fond of the new baby. As is the custom, this baby was nicely
wrapped up with buffalo chips, remnants of buffalo hide and other
pieces of skin of animals.
The young baby was growing fast and was plump, and at times
very noisy, especially in the fore part of the night. Of course the
parents would do all they could to calm him, but he would cry freely
imtil perfectly exhausted and then go to sleep. Early in the morn-
ing, when the old folks got up, they saw their baby nearly out of his
cradle, but still sound asleep. "Well, well ; I am so surprised to see
our baby so lively. Surely he is doing well and you can see that he
has tried to get out," said the wife, smiling as she began to unwrap
him. The child was gentle of disposition during the day and slept
232 Field Columbian Museum — Anthropology, Vol. V.
most of the time. When the night came on, the mother again wrapped
the haby as usual and placed him to sleep. Finally the parents retired,
lying on each side of their child.
Some time during the night this child got out of his cradle, and
wandered off. Towards dawn he would come back to his cradle
without disturbing his parents. In the morning when the parents got
up they again saw their child nearly out of the cradle, but still sound
asleep. "Oh ! my dear child is so active and thriving. Just look at his
broad breast and arms," said the wife, as she at this time started the
fire. "Yes, he is quite a boy now," said the husband. The young baby
was still asleep. Late in the day he awoke and began to cry, but closed
his lips tightly. After the mother had unwrapped him he moved his
hands and feet continually and gazed out of the top of the tipi into the
deep atmosphere. Early at night the mother again wrapped the child
comfortably and placed it to sleep. After the folks had spent some
time chatting and telling stories they both retired.
After they had gone to sleep the baby got out of his cradle and
wandered off. Again, in the morning, they found it partly in the
cradle, still sound asleep.
Before leaving their breakfast they heard across the camp-circle
much weeping and wondered. Another chief had died early in the
morning.
Since this baby was born frequent deaths occurred at night among
the good classes of people. The people began to wonder at it, and
prayed for the discontinuance of lamentations. During the day this
young baby was exceedingly joyful, but closed his lips most of the time.
The parents began to suspect the child at this time, because he would
be sleeping yet, when people were stirring about. They decided to
watch him during the night, but somehow they could not keep awake.
The next night the mother wrapped the baby and placed it to sleep.
Both the father and the mother lay on each side of their child, so as
to find out its strange way. For a long time they kept awake, watching
their child. Towards midnight they went to sleep ; and the young child,
hearing his parents snoring away, worked himself gradually out of
his cradle and wandered off. In the morning when the parents got up
this young baby was snoring with elevated head and mouth closed.
While they were eating their breakfast, and occasionally glancing
at the child, the mother saw him open his mouth, and she saw in his
teeth fresE morsels of human flesh. "Say, man, turn and look at those
teeth with morsels of human flesh. There is the identical person who
kills those chiefs. The baby, though human in form, must be a mys-
Oct., 1903. Arapaho Traditions — Dorsf.y and Kroeber. 233
tery," said the mother to her husband. After the mother unwrapped
the cliild it bei^an to stretch itself and work its hmbs all day long.
Of course he would g-o to sleep at intervals.
At this time the parents both slept during the day, m order to find
out the strange disposition oT the child. Night came and the mother
wrapped the baby rather tightly and placed it in the center of the bed
to sleep. When all the people had gone to sleep and all the lights in
the camp were out, the parents pretended to go to sleep, lying on each
side of their child. Late in the night this young baby. Raw-Gums,
woke up and fretted and cried loudly, but these parents both snored.
Raw-Gums, believing they were both sound asleep, went his way,
slowly leaving his cradle. At times he would look to see if they were
really sound asleep. Raw-Gums then took his pieced buffalo robe and
went out toward a chief's tipi. This chief was the only surviving ruler
of the tribe, and there was much lamentation among the people on
account of the recent losses.
Shortly after Raw-Gums had gone, the parents peeped through
the breastpin holes of their tipi and watched their child. "Just look
at him, will you? He is such a mysterious being, and we have got to
do something to prevent him from doing his wrong deeds," said the
wife, with deep breath. "Well, yes, we shall plan to get rid of him
soon, before he kills any more," said the husband. Raw-Gums walked
briskly to the chief's tipi and entered it. At this time of night there
was a deep calm in the camp ; even the dogs were sound asleep.
The parents watched the child closely until he came out, car-
rying the chief in his arms toward the river. ''Say, look at him, with
that big man in his arms !" said the wife. "Yes, I think he is a dread-
ful being; watch him closely, to see what he will do with the man,"
said the husband.
Raw-Gums ate this chief's flesh and left only the bones. How
Raw-Gums killed the chiefs was a mystery. The parents saw him
climbing the Cottonwood snag, which had square edges at the top, and
drop the remnant of the chief into the body of the snag. This snag
was hollow^ from top to bottom. After thev had seen what their child
was doing at that time of night, they both went to sleep. About twi-
light Raw-Gums went back to the tipi and entered. Walking slowly
toward the bed, and breathing easily, he managed to get back to his
own cradle without disturbing the parents ; but they both heard him
entering the tipi, and lay awake.
After the parents had noticed the child's deed with the chief, they
were so afraid that they slept in bed watching the child for fear of
234 Field Columbian Museum — Anthropology, Vol. V.
being injured. Just as soon as the sun had risen, they got up from
bed, and the wife made the fire.
"While the child is still sleeping, please boil enough beef this
morning and clean out the tipi and spread some mats for seats," said
the husband to his wife. So his wdfe hurried in preparing the food,
and soon got it ready. Raw-Gums was still sleeping, all wrapped up,
when the invitation w^as announced to the men to assemble in this tipi.
When the men had seated themselves they were in somewh'at gloomy
spirits, because another chief had recently died. This inviration was
an unusual thing, because in the camp they were still mourning.
"Well, ^•oung men, I have this day called you together in order
to decide on the best plan to get rid of this child. Our chiefs have
been taken away by this cruel child. How he kills them is a mystery.
But we have good proof, for we saw pieces of human flesh remaining
in his teeth. Until lately, while he has slept, his mouth has always
been closed, but yesterday, while we were eating our breakfast, my
wife called me to look at his teeth, and to my surprise I saw that some
time he had eaten human flesh. Then my wife and I slept all day and
watched him last night until he got out of his cradle and went to that
chief's tipi. After he had done some act inside, he came out, carrying
the remnant of the man to the river. Reaching a cottonwood snag,
he climbed it with the body and dropped the body in the hole in the
snag. \Mien we both saw him doing this we began to be afraid of
him. Now, since vou men are supposed to correct the evils and sup-
press disorder and violence in the tribe and camp-circle. I want you
to consider and devise a plan to get rid of this cannibal child," said
the husband.
After the man had informed the men who had killed the chiefs,
they were very much amazed and said nothing for some time. Finally
they left it all entirely with the father, and told him to punish his child
in the best way. So after the men had eaten the feast provided and
had gone back to their respective tipis in despair, the father told his
wife to provide him with fat from the tripe and unwrap the child.
Without much conversation with his wife, in order to prevent the
child from knowing, he then carefully wrapped this baby with the fat,
and with all his might threw it out of doors, and at the same time he
called the dogs to plunge for it.
When Raw-Gums lighted on the ground, he became a young man,
wearing his remnant buffalo robe, and began to dance around the cir-
cle, singing thus : "A skeleton ! A skeleton !"
When the bereaved families heard about Raw-Gum's conduct and
Oct., 1903. Arapaho Traditions — Dorsey and Kroehkr. 235
the dispositicn of the chiefs' bodies, they went to the Cottonwood and
cut it down. At the foot of this holloAv snag they found the skeletons
of their chiefs. The people, seeing that Raw-Gums was an extra-
ordinary man, and on account of the recent mourning amcng the peo-
ple, broke camp and left the locality.
When the people had deserted the place, an old woman, White-
Owl-Woman, came to the place. "Well, I am so glad to see you ; did
}0u see me coming?" said old White-Owl- Woman. "Yes, I am en-
joying myself on this old camp-ground," said Raw-Gums. "Let us
challenge each other to an exhibition of power. We will erect a blue
stem (grass) and burn it at the bottom. If this blade of grass falls
toward you, then you will have to seek for good food," said old White-
Owl-Woman. "All right, I am up to all kinds of fun," said Raw-
Gums. So old White-Owl-Woman made the fire and staked the blue
stem and started it to burn at the bottom. The blue stem burned and
fell toward Raw-Gums. He then at once got up and went to the de-
serted camping places and brought in a good dried beef, with some ten-
derloin fat and gave it to old White-Owl-Woman, who ate it, After
she had eaten the beef, she staked another blue stem by the fire and
started to burn it. and it fell toward her. She then got up and went
to the deserted places, and in a short time brought in tenderloin and
dried beef with thick fat, and gave it to Raw-Gums, who at once ate
it. Again she staked a blue stem by the fire and it burned at the
bottom, falling towards the ).'Oung man. Raw-Gums then got up and
went away to a deserted place and soon brought in a nice fat roll of
pemmican, mixed with berries, and gave it to old White-Owl-Woman,
who at once ate it. "You are a good one, grandchild," said old White-
Owl-Woman, who at the same time broke off another blue stem, staked
it and burned it at the bottom. This stem fell toward old \Miite-Owl-
Woman. "Well. I cannot help it, the blue stem burned and fell over
to me. So I have to go out and provide the food," said she. So she
vrent about the deserted places and soon brought in a delicious roll of
pemmican, mixed with berries, and delivered it to Raw-Gums. Raw-
Gums received it and ate it with much relish.
"Xow. dear grandchild, I shall ask some more questions, and if
you can answer them I then shall Consider that you are a powerful man
vv'ith intelligence. In the first place, can you tell me what is the most
essential article?" said old White-Owl-Woman. "Well, there is only
one article which I consider to be essential for all purposes, and that is
a moccasin." said Raw-Gums. "That is very good, dear grandchild,"
said old W1iite-Owl-Woman. Raw-Gums was impatient. "Say, dear
236 Field Columbian Museum — Anthropology, Vol. V.
grandchild, what is it that never gets tired motioning people to come
over?" said old- White-Owl-Woman, hastily. "Let me see — oh! It
is the ear-flaps of the tipi that wave people to come," said Raw-
Gums, clearing his throat. "Now, can you tell me wliat it is that never
gets tired of standing in an upright position, and is very attentive on
all occasions?" said old White-Owl-Woman. "Well, old woman, I
cannot think of any but tipi pins, they never get tired of listening, and
always are waiting to hear more," said Raw-Gums. "Well, dear
grandchild, what is it that has two paths ?" "Ha, ha ! It is the nose ;
there is no other thing that bears two holes," said Raw-Gums. "Which
travels fast?" said old White-Owl-Woman, lazily. "It is the brain
(thought) that travels swiftly and at great distance," said Raw-Gums.
"What animal is harmless to all ?" said old White-Owl- Woman. "Well,
the most harmless creature is a rabbit, and its color signifies purity and
benevolence," said Raw-Gums, with louder voice. "Which of the two
hands is the most useful?" asked old White-Owl- Woman. "Let me
see — oh, ves, it is the left hand, because it is harmless, pure and
holy," said Raw-Gums.
"Well, grandchild, you have answered my questions readily, and
so this day is a glory to you. You may now strike my head at the
top," said old White-Owl-Woman, stooping down. Raw-Gums then
struck her head with a stone sledge and burst her skull, and so scat-
tered the brains, which was the snow, melting away gradually. That
is why there is a season of vegetation.
Raw-Gums was a cannibal, though an infant.
If the old woman had not been conquered there would have been
snow all the time. This story teaches that people must not tell false-
hoods against their companions, neighbors and relatives. When a
person has a large family, and people talk much of him, his family de-
creases in number, and thus is eaten up gradually. — D.
Told by River-Woman. For another version, see No. loi. A similar verbal contest is found
in a Pawnee tale entitled " Speaks-Riddles and Knows-how-to-Solve.''
103. — The Skunk and the Rabbit."
The skunk was going on the trail just as day was breaking. The
rabbit came along the same trail. Each blocked the other's way. "Get
out of my course, my friend," said the skunk; "step aside! I tell
vou I shall go where it is my intention to go " "Why should I leave
the path ? I, too, am traveling this trail. Step aside yourself ! Come,
' Informant A; text.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 237
you are slow, while I am in haste!" said the rabbit. "Not so! No!"
said the skunk. "You step aside I I will go where I mean to, old man.
Come, get out of my way ! Be quick ! You are keeping me, 1 want to
go on." ''By no means ! Step aside yourself, old man," said the rabbit.
"Well, let me do something for you. Your eyes are bad, you cannot
see. You cannot see my coming. I tell you my eyes are good. Just
look at them, old man. They are good and small. I can see even under
the ground. Well, shall I do anything for you? Your eyes are bad.
Come." The skunk turned and stuck out his tail. "Come up close,
look right at it, don't be afraid ! Stand near and look closely. Are
}0u close up now?" "Yes," said the rabbit, and the skunk discharged
against him. Oh ! The rabbit jumped aside, it smarted so, and rolled
about with his eyes shut. "I told you so, old man," said the skunk.
"What is the matter? I shall go where I intended. Thus I always
leave them overpowered. I have given you medicine." ' — K.
104. — Turtle's War-party.'
The people were going to war. An old man had been told to cry
out that all were to prepare to go. The turtle heard the announcement
and thought that he, too, would go. When he started, the people had
already left. Then the wart (wanou) started out and overtook the
turtle. Wilva cum postrema advenisset, una cum eis progressa est.
Ubicumque homines castra posuerant testudo perveniebat. Pulvere
sordida et scabra et fatiscens verruca quoque perveniebat, in adversum
se volutans ; quacum una veniebat vulva luto maculosa et ore inflam-
mato. Simulac ad castra pervenerat voce spumosa (imitated by nar-
rator) dicebat: "Comitor ut mihi bene sit." Penem capite nudatum tra-
hebat testudo. Cum^ quadriduum homines progressi essent, nivis casus
ita gravis erat ut ultra progredi non possent. Itaque reverterunt, quod
idem fecerunt testudo et verruca et vulva. The people had already
arrived in camp, and these three were approaching it. The turtle went
off the trail and remained there. The wart stopped in the middle of the
trail, and remained there, outside the camp-circle. It said : "This is
where I shall remain. I shall always be found in the same place, in the'
middle of the trail. Vulva, cum ad castra pervenisset, labiis crepans
(smacking) dixit: "Ad castra obtinenda ceteris subsidio esse volui.
Ad mulieres ibo, cum eis manebo inferiore ventris parte posita. Quo
loco la eta ero ; nam suavis est et ab omnibus desiderandus. Viri si me
'For an analogous encounter between covote and snake, see J. O. Dorsey, The Dhegiha
Language. Contr. N. A. Ethn., VL 565.
- Informants 1.
238 Field Columbian Museum — Anthropology, Vol. V.
frui volent, ego concedam." Testudo dixit: "Propter oculos pedesque
rubros mas habebor (hiwagaa"x, stallion). Humi vivam et in gramine
ero. Coire opus meum est. Mulieribus satisfaciara." ' — K.
105. — The Girl who became a Bear."
There was a great tribe. The children used to pla}- at being bear
in the sand. One of them was an older girl. When they played, she
said: "Bring the claws." Then she would tie the claws to her hands.
They played that she was a bear, living in the sand-hills, and that
about her den berries were thick. The smaller children would come
tc gather berries, and while they were picking, the one that played bear
came cut and attacked them. She had a little place where she used
to sleep. Once she tore her younger brother's back, injuring him. In
the evening, when the children all went home, she said: "Do not tell
them that I have turned bear. If my mother asks for me, conceal it
from her. But if you tell, nevertheless, I shall come to the camp."
When her little brother got home, he did not tell that he was hurt. At
night, when they went to bed, they saw something about the boy ; and
when they asked him, he told how his elder sister had become a bear.
Even while he was telling it, the dogs barked, and the one who had be-
come a bear entered the camp. At once the children and women
mounted swift horses and fled, while the young men remained to fight
the bear. While the rest were fleeing, the little boy who had told and
his sister were left tied together to a cottonwood tree. While the men
were still fighting the bear, a scabby dog going about the camp pitied
them as he saw them bound, and with his teeth he began to loosen the
rope with which they were bound. At last he tore it. When the chil-
dren found themselves free, they began to flee, following the trail of the
people at random. By this time the bear had killed those that had
stayed to keep her back, and followed the fugitives. The boy looked
back. Alas ! she was coming. The two children had a ball. Whenever
they kicked it, it carried them along with it. They did this repeatedly
when the bear came close, until both became tired. Then the ball said :
"Throw me up three times, and the fourth time kick me up. Then you
will rise to this above (the sky) and be happy." The bear came near
again. Then the boy threw the ball up three times. When he had
'For various versions of Turtle's war-party, see J.O.Dorsey, Contr. N. A. Ethn., VI, 271,
(Dhegiha); Hoffman, Ann. Rep. Bur. of Ethn., XIV, 218 (Menomini); Journ. Am. Folk Lore, XIII,
189 (Cfieyenne).
- Informant C; text.
Oct., 1903. Arapaho TRADirioNS — Dorsev and Kroeber. 239
thrown it the fourth time and it came down, he kicked it up again.
Then they rose with it. They are three stars in the sky. When the
bear failed to catch them, she fell back dead.' — K.
106. — Big Owl, Ow^ner-of-Bag.
There was a big camp-circle. In one family there were a man, wife
and a boy.
One dark night this boy got mad and cried over something. His
mother tried to make him cease, and would make threats at him. 'T£
you don't stop this I shall throw you out to Owner-of-Bag !'' said
the mother to her boy. Still the boy would fight her and throw away
the food which she gave him. "Say, stop crying! Can't you mind your
mother sometimes," said the mother. "Hii! Hii!'' said the boy. kick-
ing with his legs. "All right, Owner-of-Bag, come quickly, here is this
foolish boy," said the mother, taking the lad in a lump, and throwing
him out of the tipi.
As the boy landed he cried with one distinct note, for he entered
into a bag widely opened by Owner-of-Bag in front of the door. When
this boy landed in the bag, Owner-of-Bag immediately gave him a meal
of roasted tongue, or round lump, which kept him from crying any
m.ore.
"I get so tired of him sometimes. I always take great pains to
please him. but he is naturally mean and obstinate," said the mother
angrily. The husband, lying on the bed, did not say a word, but crossed
his legs and gaped loudlv every once in a while. "You never try to
make him stop crying ! He will never be over it, if you keep on with
smooth face. For my part. I did just right, and it will be a lesson to
him," said the mother, tossing the utensils around and with a cross
appearance.
The light in the tipi was getting very dim and finally they both
went to bed without giving each other answer. This mother thought
that tlie bey had gone ofif to his relatives for that night. The married
people were very restless that night, wondering if the boy had gone to
sleep with relatives.
Some time during the night the mother woke and ran out to look
for her boy. She went to her relatives, asking for him, but he was gone.
For some time she was running around from tipi to tipi, weeping for
her lost lioy. until she went back to bed.
' Cf. Gros Ventre; Navaho 'Matthews, Mem. Am. Folk Lore Soc, V, loo); Dhegiha (J. O.
Dorsev. Contr. N. .\. Ethn., VI, 2921; Jicarilla .Apache (Russell, Journ. Am. Folk Lore, XI, 262.)
240 Field Columbian Museum — 'Anthropology, Vol. V.
In the morning, after the husband and wife got their breakfast,
relatives began to inquire of their trouble. "The boy got mad and
fought me when I was trying to quiet him, and I threw him out of
doors to punish him, and since that time I am unable to find him," said
the mother. 'Well, well! We did not hear any boy crying last night.
He might be at his partner's folks across the camp. Be contented, he
will return soon,"' said the people standing around close to their tipi.
So she started at the end of the camp, searching for her boy, until she
had made a complete circuit, still the bo.y was missing. "I think that
you people have hidden my boy from me. Please let me have him
again," said she to the people. "No, no! woman! We would not do
that. If we did know of him in the camp we would be glad to let you
know it," said the crowd. There was quite a good deal of comment
among the people, yet no one could tell the whereabouts of the boy.
The relatives of this husband became somewhat indignant toward the
wife. Finally this woman went back to her own tipi in much grief.
While she was lamenting over the mystery of the disappearance of
the boy, a thought came into her mind. "Well, although I have pun-
ished my child for disobedience in such a way that people bitterly
criticise me for it, I will this day pledge to make articles with nice,
straight porcupine quills." Having provided herself with material,
she then sat down inside of her tipi, and began her work in solitude and
continued for days. In the first place she had the patterns cut out, and
designs for porcupine work drawn out on Avearing apparel and robes.
For days she worked making two pairs of men's moccasins ; one pair of
woman's leggings with moccasins attached ; one short shirt quilled from
shoulders to the sides of the chest, also from shculders to the hands, and
pendants of quill designs from each arm ; one scalp-lock shirt orna-
mented with discs at the breast and at the back, also bearing scalp lock
pendants from each arm ; one bufl:'alo robe, well quilled ; one buffalo
robe, called image robe or shadow (this robe is a hard one to make, for
it is quilled with many designs) ; one buffalo robe called an eagle-de-
sign robe (this is also well ornamented with pictures of eagles at the
four corners of it) , and one buffalo robe called one-hundredth robe (this
robe is also nicely ornamented with parallel lines from one end to the
other).
During all the time she was alone at her work her mind was strictly
on the designs, for she wanted to make them correctly so that they
might look tasteful and charming. Of course she would lay her work
aside to cook meals and go out after loads of firewood.
The people had done much hunting, etc., and had entirely forgotten
Oct., 1903. Arapaho Traditions — Dorsey and Kroebf.r. 241
the disappearance of the boy. h^inally this woman finished the articles,
which were very tedious to make, and wrapped them in one big bundle
and made preparations. "Well, you may know that I am going out to
search for my dear child. After I have been gone you may watch that
divide for my return," said the woman, with signs of adventure. The
relatives, standing around and conversing with each other relative to
her journey then wished her a successful trip. So she packed herself
and started ofif in steady gait.
As she was traveling along and in deep thought she was attracted
by a voice. "Where are you going to, woman ?" said this voice. "Well,
I am in search of my dear child," said the woman. 'Since you are very
sorrowful, and besides, all by yourself, I have taken pity on you.
You shall find him without any difficulty. Just keep on and follow vour
instinct," said the voice. The woman, being very much encouraged
by the voice, continued the journey and walked faster this time. Going
over the broad prairies, crossing ravines, creeks and rivers did not dis-
courage her, but increased her courage.
Toward evening she came in sight of a big river which had thick
timber, and on the other side of it were high cliffs. The running of
the river, and the singing of various kinds of birds produced echoes
throughout the dense forest and along the walls of the high cliffs. The
landscape, although picturesque, looked quite dangerous to the eye.
When she reached the river she saw a tipi by itself near the edge of the
river.
Advancing to attract the attention of the owner of the tipi, there
came out from within a young boy. "Well, well ! There comes my
dear mother ! Come in quickly, mother, before my grandfather returns !
He went out after some beef and I guess he has not got through skin-
ning. He is very particular when he is at home," said the boy. So this
woman entered the tipi and her son remained outside. When she had
seated herself and looked around, she found that the tipi was a big tree
with grape-vines all around.
"Now, dear mother, I know that you have come after me and it
will be a job to take me away, so I will cover you up in such a wav that
he will not notice you," said the boy. This boy was then a little owl,
but conversed with her in her language. The big owl hooted in the
distance, returning with some beef. "Say, mother, get under there, for
he is coming home, don't you hear him?" said Little Owl. So the
woman squatted down underneath a cover with her bundle, and the
boy owl at once placed his nicely peeled arrow sticks on top of her.
"I have returned, grandchild, but I left a beef for you to skin. Say,
242 Field Columbian Museum — Anthropology, Vol. V.
grandchild, I think that your mother is around, for I smell her foot-
prints," hooted Big Owl. "Oh, no, she didn't come," said Little Owl,
sitting close to the fire. "Well, then, you had better go over there and
skin the animal," said Big Owl. "Yes, I will go over directly," said
Little Owl, poking the fire. "But, grandfather, I do not M^ant these
arrow sticks disturbed. I have them nicely laid at even distances, and if
you should come in and touch or move one of them out of shape I am
going to kill you," said Little Owl. "But grandchild, I think that your
mother is here, for I do smell her body," said Big Owl. "Oh, no, she
didn't come." said Little Owl, flying away to the beef. In a short
time Little Owl returned with the beef. "Say, grandchild, I want you
to go out and kill some beef to-day. When you go out, go to that hill
and you will find a nice bunch of buffalo. After you have found one,
hold your bag open toward the animal and it will go in without trouble,"
said Big Owl. "All right, I shall go over there pretty soon. But I want to
tell you that I don't want my arrows disturbed to-day,"' said Little Owl,
placing feathers, already prepared, against the heads of the arrows.
"Now, you see these arrow sticks, nicely trimmed and the feathers
placed along the sides of them? If you come in and get one feather
out of place, I shall kill you," said Little Owl. "Yes. I think, grand-
child, your mother is here, for I do smell her body," said Big Owl.
"Oh, no, she didn't come," said Little Owl, flying away to the hill.
Running down the ravine he saw^ a bunch of buffalo grazing on
grass, and slowly advanced to the fattest one. After kjUing it he held
the bag wide open and the buffalo entered it. Placing it on his back
he walked in with the whole beef. The woman was still imder the ar-
rows and covering. Big Owl showed Little Owl how to kill animals
and to bring them in, at the same time anxious to find out if the woman
was inside. "Say. dear grandchild, I want you to go again and kill
about five buffalo and bring them in." said Big Owl. "All right, I will
go over and kill them, but I want to tell you that you must not bother
these arrows," said Little Owl. He had already fastened the feathers to
the notched end of the arrows, and he laid them in a row at an even
distance apart. "Now if you should come in and get one out of place
I shall kill you," said Little Owl, flying away in search of buffalo again.
Big Owl was in the top of the tipi (tree) when in conyersation. "Oh,
dear, grandchild, I am pretty sure your mother is here, for I do smell
the footprints," said Big Owl. "Oh, no, she is not here," said the boy
before leaving the tipi.
Running down the ravine and over another divide, this boy saw
a small herd on the open range, shot and killed five of them. Opening
Oct., 1903. Akataho Traditions — Dorsey and Kroehf.r. 243
his bag and pointing it toward them, they entered into the bag. Packing
it on his back he walked off with it to the tipi. Entering the tipi he
found the arrows all right. "Say,, grandchild, I am pretty sure that
vour mother is here, for I do smell her breath," said Big Owl. "Oh,
no, she is not here." said Little Owl. "Well, then, dear grandchild, I
want you to go out and kill ten buffalo. Be sure and bring them," said
Big Owl. "All right, 1 will go over right away, but listen to me, I want
you not to bother these arrow^s." The arrows were not quite finished.
"See, they are all lying at an even distance apart. If you should come in
and move one by accident, I shall kill you surely," said the boy. "Well,
here, boy, I smell your mother distinctly. I am quite positive that she
is inside, and comes to take you away," said Big Owl. "Say, if you
don't believe me. I want to show this to you." The boy took up the
stone club that was inside and stood close to the entrance. "Be sure
and not bother these arrows during my absence," said he. So Little
Owl flew away in search of buffalo.
After locating the animals he ran down along the deep ravine hito
a bush and squatted, then shot and killed ten of them. This time, he
took pains to skin them. After getting through with five he came
home. "Well, old man, you are here," said the little boy. "Say, grand-
father, I wish you would go out and skin the rest of the beeves before it
gets late," said Little Owl. So Big Owl flew aw-ay to the beeves.
This time the woman got up and told her boy to get ready, that she
wanted to make her escape. "Say, mother, my grandfather is power-
ful and very cunning. If we should start now he will surely overtake
us, for you hear he is coming home," said the little boy. Big Owl
hooted at a short distance away and the woman went back under the
cover. "My dear grandchild, I didn't skin one because it was getting
late, besides I smell your mother distinctly," said Big Owl. "Oh, pshaw.
I tell you that she is not here !" Don't you see I am too btisy inside to
notice anything outside,'' said Little Owl. Big Owl was then quiet for
a while. "Say, grandfather, you had better go back and finish that beef
before dark," said the boy, with commanding voice. "All right, but I
smell your mother," said Big Owl, flying away.
"Well, mother, he is gone now'," said the boy with fear. So the
mother got up from the cover and brushed herself a little. Untying her
bundle she took out two pairs of men's moccasins and placed one pair
at the entrance, outside. "Now, dear child, I want you to keep up wath
me. We will try and escape from him. He is a ghost, but you are a
human child. You are my child by l)irth. I took great pains to come
after you, so you must follow," said the woman, stepping on Hie first
244 Field Columbian Museum — Anthropology, Vol. V.
pair, then on those at the outside, and began to run away at full speed.
When they had reached a small hill, she placed a pair of woman's leg-
gings, then continued their escape.
By this time Big Owl returned and hooted at the top of the tipi,
but there was no answer from below. "You can't get away from me,"
said Big Owl, lighting in front of the door. "Well, well ! Here is a
pair of moccasins," said Big Owl, entering the tipi. "Here is another
pair they left behind," said Big Owl, looking around inside and he found
that the boy had been carried away by his mother. "You cannot get
away from me," said he, taking up the stone club. With all fury he ran
around and around, counting the porcupine quills on the insteps of the
moccasins. After finishing those inside, he began with those on the
outside. "Oh, no, they cannot get away," said Big Owl, starting off
with full speed. Reaching a small hill, he came to a pair of woman's
leggings.
This woman, with her boy, reached a bottom and spread the hand-
some short shirt on the ground, then continued their escape. Big
Owl, after having counted all the porcupine quills on the leggings said
with anger, "You can't get away from me. There is no place for vou to
hide."
When Big Owl reached this short shirt, the woman stopped on
elevated ground and spread a scalp-lock shirt. "My dear boy, run fast,
for we want to get away from him.'' "Oh, mother, he will overtake this
shirt and then go for us," said the boy, almost out of breath. "Oh, no,
dear, I am going to kill him later on." said the mother. Big Owl was
still counting the porcupine quills on the short shirt. He went around
until he had counted every quill, then went on. After the mother
and boy had left the scalp-lock shirt, they ceased ranning, for rest.
"Well, dear boy, don't get scared, for he is far behind. Let us walk the
rest of the way," said the mother. "Oh, no, mother, he is coming fast,"
said the boy. "My hoy, look at him, he is still running around the
scalp-lock shirt and counting the quills," said the mother. "Well, let us
run again." said the boy, with fear.
Reaching nice level ground, she took from the bundle a beautiful
stake-pin robe and spread it evenly. "Now, dear boy, let us continue our
journey. I think he is getting tired by this time," said the mother.
At this time the big owl had left the scalp-lock shirt and was run-
ning very slowly after the woman and the boy.
The mother with her boy walked up to a small hill again and spread
the image or shadow robe, then further on the eagle-design robe.
Oct., 1903. Akapaho Traditions — Dorsey and Kkoeber. 245
The big owl ran around the stake-pin robe, counted the quills on
the designs, and then reached the eagle-design robe, which was some-
what complicated.
"Look at him, will you? When he overtakes us I shall kill him.
He is slackening his speed now," said the mother. "Yes, but mother,
he is carrying that stone club (the club used for beating dried meat
with)," said the boy, with rolling eyes.
"Well, my dear grandchild's mother must be a wonder. She is a
good one," said Big Owl. leaving the eagle-design robe and starting off
for the chase. At this time Big Owl was sometimes running and again
walking.
"Come on ! Run with all your might ! Come here and find out
whether you can return alive or not," said the mother. Reaching a
level piece of ground she spread the image or shadow robe, which was
very complicated. "Come on! Run faster!" said the mother to Little
Owl.
"My daughter, I will get you if I can overtake you," said Big Owl.
after counting the quills on the eagle-design robe. He was very much
weakened and somewhat dizzy.
"Well, dear child, it is no use to run ourselves to death, let us walk
along slowdy," said the mother, looking back to see him. Sure enough,
Big Owl occupied more time on the image or shadow robe than the pre-
vious articles. For a long time he walked around, stopping to rest,,
then going on. After finishing with the robe, he took a deep breath
and started off in the direction of the mother and the boy. Every now
and then he would stumble and fall down. The foam was coming out
at the corners of his mouth. "Come on! Run faster! He is up again
and he is to try again ! He is getting nearer to us," said the mother,
smilingly.
Before Big Owl had gained on them, she then spread the one-hun-
dredth robe just a short distance in the timber. The mother and the
boy then went under the bushes to watch him. With the foam in his
mouth, eyes prominent and panting hard, he reached the one-hundredth
robe. He stood for a short time, then began to walk around and
around, until he got to staggering and fell down, exhausted from the
long chase. Big Owl fell down after he had counted half of the robe.
The mother and the boy arose from the ambush and went to him.
Being so helpless from fatigue, he said to the mother, "You have
conquered me at last ; take this stone club and strike the center of my
forehead. Then take your boy back," said Big Owl. "You do not need
246 Field Columbian Museum — Anthropology, Vol. V.
to tell me what to do," said the woman, taking the club and striking the
forehead, completely breaking it to fragments. "This is the way that
the skulls of the dead shall be treated," said the mother with much pride.
That is the reason that the people still crush the dead bones of
people when they accidentally meet with them, killing the bad and
evil desires, or driving away the visiting plague. It is said that the owls
are bad people, for they carry off man}- sick people, i. e., influence the
people to die.
So the mother and the boy left Big Owl and continued their return
journey. Reaching a divide they saw the camp-circle, covered with
blue smoke.
"There, over yonder, comes the woman with her boy!" said the
people, standing outside and gazing at them. "Yes, that is she, with the
boy, for she said to us before leaving, to watch the divide closely."
said the interested ones. At last they returned and went back to their
own tipi. While the boy was walking to the tipi, people overtook him
from all sides, and shook hands with him. Even after he was taken
inside the tipi many entered and saw him. Thus the family was com-
plete again.
When children are quite young and very distressing at meal time,
or during the night, their parents would scare them by saying that the
Owner-of-Bag was around, "Here, Owner-of-Bag, take this child, we
cannot make it quiet." "Be still, for he might come and take you !" Of
course the young children do not know the party, but they do get fright-
ened and hold their peace.
When a person is sick or any one sees bad visions or signs of trou-
bles, a pledge or vow is made by the friend to make any of the things
mentioned in the story. Of course there are a good many things that
are quilled and ornamented for taste and fashion. They think that
doing those things on behalf of friends brings them purity, strength,
and above all, leads them to health and prosperity.
This woman traced the boy and was aided by a voice of a person,
and on her return, aided by her works in porcupine quills. Sometimes
a woman during pregnancy makes the vow and makes the tipi designs,
in order that she may have an easy delivery. — D.
Told by River-Woman.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 247
107. — The Red Speckled Horse.
There was a camp-circle near the river. Just at the outskirts of
the camp a man and wife camped. He did this because he had quite
a herd of ponies. His wife would go out after the stock in the evening
and have this red-speckled horse staked out with some of the best
horses. The husband was very fond of this horse and very seldom
used him, and therefore it got very fat and pretty. In the mornings this
wife went out and turned out this red-speckled horse with the rest.
Some of the horses would get out at a short distance, and the wife
would go out to round them up. For a long time the wife attended
to the stock, while her husband attended to other duties, etc.
When the wife drove the herd out to a good range, the red-
speckled horse_ got fascinated with her. In a short time she was in love
with the horse, and every time she drove the herd out the red-speckled
horse would have intercourse with her. The wife was somewhat back-
ward in attending to the stock, since she had experience with the
horse.
One morning the husband said to his wife, still asleep: "Say, old
woman, I do wish you would get up now and turn the stock loose. It
ib quite late in the day now. Then after breakfast I want you to dr?ve
them beyond that timber by the river. I saw the grass to be in fine
condition the other day. Round up the herd carefully and drive them
before anybody sees the range.'' So this wife went out and turned the
stock loose. They were going off to a little ravine and grazed. The
wife then prepared for the breakfast. "Be sure and drive them
beyond the timber, do you hear ?" said the husband. After eating their
breakfast, she went out and caught the gentlest mare. She mounted
it and drove the whole herd to the range. The wife returned and at-
tended to something at home during the day, until toward evening.
"Say, dear wife, vou see that it is quite late in the day. I want you
to go and bring the herd for the night. Don't leave a single one, please,"
said the husband. So she went out to the herd and drove them close to
their tipi.
While they were both trying to catch the red-speckled horse, it
would neigh like a stallion about her. "Oh, pshaw ! I wish you would
behave," said the woman. After catching the red-speckled horse she
staked him out by the tipi, also caught the prettiest ones and staked
them near the tipi.
The next morning, before breakfast, the husband told his wife to
get up again and turn the stock loose, which she did. "N^ow, dear
248 Field Columbian Museum — Anthropology, Vol. V.
wife, I want you to drive the herd out to a good range again. Be sure
that there is none missing," said the husband, preparing to do some-
thing at home. After breakfast she went out, carrying her lariat,
caught the gentle pony, mounted it and drove the big herd to a good
range. She didn't return until toward noon.
"How is the herd? Do they graze about together?" said the hus-
band, leaning back against the lean-back. "Oh, yes, they are so good
about staying together. I would have returned sooner, but I could not
help stopping on the hill and watching the herd," said the wife, seri-
ously. "That is good. I am so glad to hear that you take an interest
in the herd," said the husband. The wife then resumed other duties
inside and outside.
"Say, dear wife, it is about the time for you to go out after the
herd. Be sure and drive the whole herd," said the husband. "All
right, then I will now start. You must not get cut during my absence,
for fear that somebody may come in and disturb our property," said
the wife emphatically, and started off. In the course of time she
drove in the herd.
"Well, well ! I am glad that you have come in early. Please
stake that red-speckled horse first, and stake him near our tipi," said
the husband, kindly. So she caught the horse and staked him near the
tipi. When she went near the horse, she attracted him, and he began
to neigh like a stallion. "Oh, pshaw, what is the matter with you?
Stop your nonsense, will you?" said the wife to the horse, who was
kicking the ground and throwing up its tail. She then caught the rest
and staked them. Most of the mares that were gentle were being
staked out, which made the ethers stay close during the night. The
man and wife spent the night in chatting and laughing. They were
very wealthy in stock.
In the morning the husband got up early and said to his wife :
■"Say, dear wife, I see that it is about sunrise. Please get up and go
out and turn the stock loose. Be sure and head them off toward that
timber near the river." "Oh, my dear, I am so sleepy vet, can't you
go out your.self and attend to them?" said the wife, gaping in bed.
"Please get up and do it. Take a big drink of water and then you will
be brighter," said the husband. Finally she went out. and advancing
to the red-speckled horse, it began to whinny like a stallion, kicked the
ground and lifted its tail to her. "Oh, pshaw, what do you want? I
wish you would stop your foolishness," said the wife to the horse. She
then turned the red-speckled horse loose with the rest. "Now, dear
wife, I want vou to q:o out again and drive the herd to that good ran^e.
Ocr., 1903. Arapaho 'rRADiriONS — Dorsey and Kroriikr. 249
]jc careful not to overlook a single one." ".Ml right, I shall start
pretty soon, but you must stay at home. Look after our tipi," said
the wife, starting ofif with a lariat.
Reaching the gentle mare, she caught and mounted her and drove
the herd off to the good range. For a long time she did not return.
not until about noon. "Oh, my ! I am unusually tired, for the stock was
so very gay and lively that they scattered among those hills and ra-
vines. I had a time in holding them together," said the wife. "Is that
so ? Well, they never did that before. It may be that they are getting
quite fat and feeling good," said the husband, briefly. "Oh, dear, my
back aches now. That crazy horse kept on walking off with most of
the horses, which made me very tired," said the wife. Finally they
both went to their usual occupations at home.
"Here, old woman, come in ! I want to tell ycu something." The
v» ife came in with weary appearance. "I want you to go out again this
evening and round up the herd. Be sure and drive them over before
sunset. Count them before starting to come in," said the husband.
"Oh, dear, I hate to go out this time. You had better do it yourself,"
said the wife. "Well, old woman, it is easy to go out and drive the herd
to our premises. So please to go and drive them early, so we can have
more time for pleasure," said the husband.
At last she got up and went out lazily, carrying her lariat under
her arm. Reaching the gentle mare, she caught and mounted her and
drove the herd into the outskirts of the camp-circle. Whenever the
herd was driven in the people would gaze at them and wish that thev
could have such a herd. "Say, old woman, get them together and let
us corral them and catch that bxrse of mine, and then we can attend
to the rest later on," said the husband, good-naturedly. So she rode
up to the red-speckled horse to lariat him. This horse would whinny
like a stallion, kick the ground, lift liis tail from side to side, and
otherwise act peculiarly. "Oh, pshaw ! This horse is crazy, he is al-
v^-ays doing that when I advance to him," said the wife. At this time
her husband smiled a little and aided her in catching the horse. She
then dismounted the gentle m:ire and staked out the horse near the tipi,
also caught the others and did the same with them. The whole herd
stood very quietly and the couple went to bed in good humor again,
teasing and joking each other. In the morning they both awoke at
the same time and talked about the stock before daylight.
"Say, dear old woman, I think you had better get up and go out
and turn the stock loose. Go to the red-speckled horse first. Get up,
dear, before they get restless," said the husband. "Oh, my, I do hate
250 Field Columbian Museum — Anthropology, Vol. V.
to get up so early ! But since you order me to do it, I shall do it with
the greatest of pleasure," said the wife, getting lip from bed, still gap-
ing. The colts began to whinny for their mothers, who were grazing^.
So she went out to the red-speckled horse. The horse began to whinny
like a staUion, pawing away on the ground, swinging his tail and
charging for the woman, but he was still tied to a stake-pin. "Oh,
dear, I do wish this horse would quit his foolishness. It provokes me
to hear such noise. Be quiet or I will punish you !" said the wife, turn-
ing him loose from the stake-pin with the rest. She then walked in
again and cooked for breakfast. "Now, dear wife, I want you to go
out and take the whole herd to that good range and come back soon.
Watch their course before you leave them," said the husband. "All
right, I shall start pretty soon, but bear in mind that I want you to
stay at home. You hear ? You must have gone out yesterday, for some
things were out of place," said the wife, starting in a hurry. At this
time the husband suspected his wife for staying so long with the herd
in the mornings. Not only that, but he had noticed the action of the
horse toward her.
So the husband was in a different mind and thought his wife must
have something to do out in the range. "I shall have to find out this
guilty action to-day. I cannot stand the foolishness much longer,"
said the husband. So he got up from bed, put on his leggings and a
pair of moccasins and robe, with choking throat, for he was not in
good spirits. So he walked down the river and followed the course
until he came even with the timber and the hill, and then crawled
slowly to get closer, so as to see his wife. This wife had not yet got
to the timber when he arrived at the range. As she was driving the.
herd, the red-speckled horse was with her. This horse would chase
the others away and bite them for coming near to her. She was still
on the gentle mare and looked back occasionally toward the camp-
circle. After she had gone beyond the timber and dismounted and
turned the mare loose, the red-speckled horse then rounded up the
•vhole herd and drove the woman in the midst. She stooped down and
lifted up her dress ; the red-speckled horse came along prancing, swing-
ing his tail and covered her. After this the herd scattered. She then
straightened herself, picked up her lariat and walked off toward home.
The red-speckled horse then snorted and shook his body, took a good
look at his wife, and then walked away, grazing.
When the husband had seen what had happened at the range, he
went back quickly to their tipi. Feeling very sorry, he at once went to
bed again, covering his head. "Oh, mv, I am so tired," said the wife,
Oct., 1903. Akapaho TRAnnioNS — Dorsky and Krop:ber. 251
entering- the tipi with silly looks. "Say, man, get up! Don't you know
that it is daytime," said the wife, stirring the tire. "Oh, I won't do it.
You must go right back to your husljand. Leave me alone," said the
husband, angrily. "What! My husband? Who is my husband?
Don't try to pick at me," said the wife in an innocent voice. "Ah!
You think that I don't know of your secret actions ! Who was it that
stood over and let that red-speckled horse enjoy himself?" said the
husband angrily and with a frown on his forehead. The wife then
made no attempt to clear herself, but held her peace to prevent further
trouble. She was allowed to remain at home during the day at this
time. There were no friendly words between her and the husband.
She of course did some work at home to quiet her husband s temper.
Early in the afternoon the husband went out after the herd him-
self. When he had come within a short distance of the herd, the red-
speckled horse was whinnying like a stallion, and occasionally looked
toward him The horse, seeing that it was not the wife, stood still and
went to grazing. "Ah ! I have a gcod proof now ! That is the
reason that she always stays rather longer than is necessary. I will
see more of it at the tipi," said he, driving the horses and mares and
colts to the camp for the night. He was rather sharp in words to the
red-speckled horse on the way. Finally he had driven the whole herd
over the hill. When he reached the camp with the herd, the wife came
out with a lariat in her hand and stretched it, ready to lasso. When
she had a loop for the red-speckled horse, it ran up to rier, whinnying
at her from behind. "You get away from me," said the wife sharply
to the horse. The husband was angry then, but held his peace until
she had all the horses and mares which were gentle staked out. After
this was done, they both went into their tipi with rather peculiar
spirits.
"Is that the way vou always do when I send you out with the
herd? To hide this shameful act from me makes my body quiver
from the insult. Did you do that? Say, wife, I know that I should
not talk to you in such a manner, but it is my duty to find out why this
horse acts so guilty and is fascinated before you," said the man. Tl.is
wife, knowing that she was surely caught, didn't have the courage to
make any denial. She was being talked to about her crime, but she did
what would be pleasing to her husband, While the husband was talk-
ing to her, he became quite furious against his horse. "I am very
sorry that I have this day found out the secret connection. I have done
much for my horse, because I loved him. Notwithstanding all the
favor I have show^n him, he has treated me wrongfully and disgrace-
252 Field Columbian Museum — Anthropology, Vol. V.
fully," said the husband, with watering eyes and heavy beating of the
heart.
Just when the sun was setting with a deep glow he took his bow
and two arrows and went out. When the horse saw him leaving his
tipi, it began to whinny at him, thinking he was the wife. Advancing
to the horse with quick steps and full of energy, he took aim at his heart
and shot his horse. This horse staggered around, and he again sent
another arrow from the other side, which landed on the ground. This
red-speckled horse vomited and staggered until he fell dead on the
ground, still tied to the stake-pin.
The sun had set in the western sky. "You may now enjoy yourself
with him ! Go and see him as often as you like," said the husband,
with sarcasm to his wife, who was still swallowing her saliva with some
fear. For some time both exchanged no words, and they retired with
gloomy disposition.
In the morning the husband awoke his wife to go out and turn the
stock loose. "Sa}-, I wish you would get up at once. Go and turn the
stock loose and drive them to the range before breakfast," said the hus-
band abruptly and still in different spirit. "Oh, my! I am quite sleepy
yet," said the wife, taking a long gape and sneezing toward the wall of
the tipi. The wife then took her lariat and went out of the tipi with a
deep cough, to clear her voice. Looking to the camp-ground, then to
the location of the horses, she was surprised to find them all gone except
the dead one.
Without any word of exclamation she returned, and, entering the
tipi with courage, said to her husband, still in bed, his head completely
covered up : "Your thoughtless act of last evening has made the whole
herd desert us. That red-speckled horse which you shot dead yester-
day has taken away the herd. He is lying on the ground, but the rest
are all gone, leaving no trail behind." "Is that so? Do you mean
to say that the whole herd is gone except the dead one? Oh, my, my!
I cannot bear that. Something has got to be dene to get them back.
They may have stampeded early this morning," said the husband, put-
ting on his leggings and moccasins. "Oh, yes, they are all gone. Just
get out and you will see," said tl-.e wife with a hint. So he went out,
and surely the whole herd had gone excepting the dead horse
Feeling heart-stricken, he went back into his tipi and began to beg
his wife to tell him if there was any secrecy between her and the dead
horse. The wife still held her peace, but kept on with sorrowful dis-
position. "Say. dear wife, I wish you would have mercy on me to
tell me what gifts you have got from him. I want vou to forgive me,
Oct., 1903. Arapaho Traditions— Dorsey and KkOF.r.EK. 253
will you?" said the husband, pitifully. "If you had behaved yourself
and acted without jealousy to your horse and allowed him to reveal
things to you, it would have been for our future benefit. But on account
of the injustice that you have imposed upon him. it is useless for me to
do anything to make amends," said the wife recklessly. "Say, dear
wife, I wish you would gladly go to him and ask him for his tender
mercies and extend my repentance to the end that I may recover my
stock," said the husband. "I know that you hated to lose your stock,
so did I. But you must understand that you did wrong to him, and that
is the reason that he has taken away with him the herd. It is the plain
fact that even in the vast herd you had, there were to have been differ-
ent colors of horses in your herd. Since you wanted to own good look-
ing horses, this dead horse thought of a way to please you and help,"
said the wife. "Well, my dear, I have just said that I wish you would
go out and tell him that I have made an apology to him, and. above all,
request that I want to have the herd brought back to us," said the hus-
band. "I thought you would beg from me. I was doing it on your be-
lialf, but you got mad. Keep still now, while I go out and wake him
up," said the wife.
Reaching the dead horse, she said with good-natured voice. "Say,
get up ! Your partner wants you to go after the herd," and returned
to the tipi. "Yes, wife, I shall be glad to get them back again. Please
do your best, will you ?" said the husband, smiling. So the wife went
out again and said to her lover: "Say, your partner wishes to get his
horses back again. He admits that he did the act without careful
thought," said the wife. (In early days, when a young man was
caught with a married woman, his parents' stock or his own were
either demanded or killed outright by the .injured one. The following
paragraphs will tell how the red-speckled horse brought the finest of
horses with his wife to make a payment for damages.) The dead
horse then moved his limbs. "Pray, do your best and get his sym-
pathy," said the husband. So the wife then went out and spoke to the
horse a little louder this time, saying: "Say, your partner wishes your
sympathv now." at the same time the woman looked at the body of the
horse. At thisv, time it moved about and breathed for some time.
"Wife, you may know that I did very wrong, but now I want you to
forgive me. Please hear me and do what I have requested," said the
husband. So the wife went out and reached the dead horse, and said
with a clear voice, "Say. your partner wishes you to get up and make
yourself known this day. Show that powder that you have," said the
wife to her lover and husband. When she had said these words, the
254 Field Coluimbian Museum — Anthropology, Vol. V.
red-speckled horse got up and shook himself, took a big sneeze and
lifted up his ears and swung his tail to and fro. When the husband
heard the horse whinny four times, he went out quickly to him. Just
as he got near to him, the whole herd had gotten back, the animals still
panting and the colts and mares whinnying. In fact the animals were
glad to be together again. Being so grateful, he went up to his horse
and began to hug and kiss him tenderly. "I want to tell you, my horse,
that I did wrong, but it is all over with, so we all can be happy again."
said the husband. The husband attended the stock this time.
"Say, wife, I would like very much to have a white horse, with
real black ears, horse that has small black eyes and a nice
conspicuous black spot at the root of its tail," said the husband to his
wife, who was then in generous humor. "All right. Then you may
go after that mare I am so fond of and bring her to me, that mare
I ride so much," said the wife. So he went out to the herd and brought
in the gentle mare, and the red-speckled horse following. So she sad-
dled the mare and mounted her. "Say, man, see that divide in the
east? I want you to watch that small ravine dividing the range until
I come out of it," said the wife, hastily, as she started off with the red-
speckled horse.
Of course the husband knew that besides searching for the object
of his wish, something would take place with the couple. He wailed
patiently and watched the spot with eagerness, till at last the wife rode
over the divide through the ravine, followed by the red-speckled horse
and the new black-eared horse. "Well, well ! There comes my wife
with my desire,' said the husband washing his teeth with saliva. The
wife reached the tipi and said to her husband, "Here is your horse, take
him. He is perfectly gentle. Bridle him and get on him," said the
wife, dismounting from the mare.
The husband stepped up to his wife, hugged and kissed her ten-
derly, and congratulated her for her good deeds, etc. The wife en-
tered the tipi. The mare and red-speckled horse grazed about, while
the husband caught the new horse and mounted him. Being very
proud of his new property, he rode the horse around the camp-circle.
Whenever he came to a group of people, they would remark on his
splendid horse, "What a nice looking horse that is !" "Well he must
have raised it." "It is his own," said the spectators. "Yes, it is mine,"
said the husband, as he was returning to his home. He then drove the
mare with red-speckled horse to the main herd, leaving the good wife
to do what had to be done at home.
The next morning he faced his wife and said in loving voice : "I
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 255
would like to have a nice horse added tc) my herd to-day, dear wife, an
animal that has a whitish color, with bay specks all over the body, and
golden mane and tail." So he ate breakfast with his wife, both having
smiling faces. ''Well, then, you go over to the herd and bring in that
gentle mare again ; that mare that I rode a good deal," said the wife.
So he went out to the herd and brought in the gentle mare, together
with the red-speckled horse. "Now, wife, here is the mare with the
red-speckled horse," said the husband. After the wife had finished her
chores she saddled up the mare with good saddle blankets, starting off
in the same direction. The husband remained at home, and at times
went out to see if his wife was coming in. It was about forenoon when
she came over the divide through the ravine, and shortly afterwards,
the golden-speckled horse, with the red-speckled horse. Reaching the
tipi, she said to her husband, who was just coming out of the tipi,
"Here, take this horse. He is perfectly gentle in every way. Bridle -
him and use him. I have already told you that they will be of gentle
disposition," said the wife, dismounting from the mare. "Well, well,
I am so glad to hear your good words, and much more pleased to get
a good gift from you," said the husband, softly. The husband lassoed
the horse, bridled him and mounted him. He rode the animal through
the camp-circle without any trouble. "Say, partner, that man must
have a good breed of stock. It is possible that since he is out all the
time with the herd, the horses may voluntarily get into his herd." "Oh,
well, he has plenty of them, they get bigger and prettier." "I da
wonder where that man gets such magnificent horses." "He may get
them from herds of mustangs," said the people at various places.
Reaching his tipi, he drove his stock with the rest to good pasturage for
the night. Both the husband and wife spent the night in pleasant mem-
ories, etc.
In the morning during breakfast, he said to his wife, who was
then wiping her utensils, "Oh, I do w-ish I could own a light dapple-
gray horse to-day," his eyes twinkling and moving his hands impa-
tiently. "All right, I shall see about it. Then you may go out into the
herd and catch that gentle mare and bring her in. Go right away !"
said the wife anxiously. So the husband then started off with his lariat
and shortly afterwards brought in the mare. "Oh, old woman, here is
the mare," said the husband, gently. So she caught the mare and
mounted her. "You must watch the same place, so you may know of
my arrival," said the wife. The husband remained at home doing some
work and waited patiently for her return. It was about the middle
of the afternoon when he went out of the tipi and sat down against it.
256 Field Columbian Museum — Anthropology, Vol. V.
Finally she came over the divide throu£jh the ravine, followed by two
liorses, one of which was the red-speckled horse. "Here, man, lasso
this horse, he is perfectly gentle to use right now if you want to,"
said the wife, dismounting from the mare. "Oh, my dear wife, you are
so kind-hearted. Just come over and lean your head toward me," said
the husband, kissing the wife tenderly and embracing her. So the
husband at once mounted the dapple-gray horse and rode around the
camp-circle. "Oh, my ! That man has plenty of good and fine horses !"
"Yes, he is a lucky man." "It is because he is quite stingy." "Not
only that, but he is true to his stock, and he looks after it day and night."
oaid the people. "It is true that I have good horses. That is the way
to have a herd. Let them be good and plump all the year around,"
said the husband, emphatically. After he had viewed the camp on the
new horse, he drove the mare with the new horse to the herd out to
good pasturage for the night.
In the morning during the breakfast he said to his wife, facing
toward her, "Say, dear wife, I do wish now that I could own a mouse-
colored horse, — an animal that has a black mane and tail, also a
long black streak from neck to tail, all the legs at the knee joints
striped crosswise, and also a hazy face, like smoke." "All right, I shall
try and get such an one soon. You may go out to the herd and bring
that mare again, the one that I have ridden a good deal," said the
wife, with deep breath. So he started off, carrying his lariat, and scon
brought the mare in. ''Here is the gentle mare, old woman." said
the husband. "All right, I will be out soon. Leave her standing for a
while," said the wife, perhaps fixing up herself. Finally the wife came
out, saddled up the mare and mounted her. "You must be sure and
watch that ravine to-day. It will be the last time for me to get out and
demand a horse for you," said the wife as she started off. The hus-
band became impatient late in the afternoon. "I do wonder if they are
going to come back. Surely this time he will get away with my wife,"
said the husband, with limp head and hands. It was quite late in the day,
when at last she came out through the r;ivine just before sunset^ about
the same time the red-speckled horse was shot down on the other day-
"Here, man, lasso this horse, he is perfectly gentle. Get on and ride
around if you want to," said the wife, dismounting from the mare.
"Oh, my dear wife, I must thank you for this, and hereafter I shall be
thoughtful in everything." said the husband, lassoing the blue-faced
horse. So before the sun set he rode around, and the people talked of
his new horses. They all had the impression that he had raised them.
Oct., 1903. Arapaho 'rRAj)iTioNS — Dousf.y and Kroeber. 257
but tliat is the way the horse paid for his crime. Both were kind and
o-ood to the horse.
In former years, men when caught with married women paid for
the crime in horses and goods, the peace-pipe being- taken along, with
which to obtain mercy. Generally the old people are called upon to
make the peace. If there is no apology from the guilty party, the of-
fended goes out and kills the horses and takes them away by force.
The woman is slightly punished by beating ; others who are shamefully
insulted cut the woman's hair, or cut off the end of her nose, whence
the "cut-nose woman." — D.
Told by River-Woman. Connection between a woman and a stallion is found in a Pawnee
tale.
108. — The Man who sharpened his Foot.^
Some young men went hunting. At night they camped out. Early
in the morning one man was hungry. Unable to restrain himself, he
cut off the muscle of his calf and cooked it. After he had cooked it, he
• sharpened his foot. His friends noticed him sharpening it, and deceived
him. Putting a log on the bed, they covered it with bedding, and
secretly fled. They had fled far when this young man got up and, going
into the shelter, at once kicked the log. He immediately saw that they
had tricked him. Going out again, he ran toward a- cottonwood tree and
split it with his foot. Then he pursued. He almost reached his
friends as they got near the camp. One of them who was swift suc-
ceeded in reaching the camp and crying out : "Our friend has been
cruel (powerful) to himself! He sharpened his leg and pursued us!"
Immediately all took their bows and arrows and began to fight. But
they were overcome and nearlv all killed. There was a big-bellied boy
living together with his grandmother in a dog-hut. Arming himself, he
took a rib for his bow and collar bones for his arrows. When his grand-
mother had painted him he went out. Nearly everybody had been
killed by this one who had become crazy. The boy drew up his sleeves.
As the m.an ran by, he drew his bowstring four times. ' The fourth time
he shot. He hit him in the side, and at once the insane one fell and
stretched out. After he had killed him, the people cut off his head and
his legs c'uid arms. They cut him in pieces and put them in the fire until
hie was entirely consumed. Even his bones were burned up.' — K.
' Informant C: text.
^'Cf. Nos. 55, log.
258 Field Columbian Museum — Anthropology, Vol. V.
109. — The Man who sharpened his Foot/
Two voung men were traveling to reach a camp. As night over-
took them they came to a pair of brush huts. One of them said, ''Let
us each use one." The other said, "No, it is not best to do that." Then
the one said, "We shall be crowded if we sleep together, but we can
have all the room we want alone. The shelters must have been put up
one for each of us." The fourth time the one who wanted to sleep alone
persuaded the other, so that each went into one hut. Then the one who
wanted to sleep alone said, "Let us have a kicking match." The other
said, "No, we had better go to sleep, for we have to start very early in
the morning to reach the camp." He heard his companion strike some-
thing and then say again : "Let us have a kicking match." "No,
my friend," the other answered, "it is getting late; go to sleep." Then
he went out from his shelter slowly and quietly and peeped into the
other shelter. His friend was sharpening his leg with an axe. Instead
of going back into his own shelter he cut off the leg (hiot) from his
buffalo robe and told it: "If he says: 'Let us have a kicking match,'
tell him : 'No, let us go to sleep, my friend.' " Then he fled and went
a long distance. His companion, to satisfy himself that he was still
there, wanted to hear him speak and called out again : "Let us have
a kicking match!" The answer came: "No. we are friends. I do not
think it is well for us to have a kicking match, for we might become
angry at each other." Then this one had finished sharpening his leg
and became angry, and went out and peeped into the other shelter and
saw nothing there but a piece of skin. Then he said, "You fool ! You
cannot escape from me. You can go far, but I will overtake you !"
Then he started to travel with one of his legs sharpened. He followed
the trail of the other, who had already reached the camp. He told the
people about the one who had sharpened his leg, and they in great fear
prepared to flee with the women and children. Then the other reached
the camp. He kicked and killed the first one he came to. He did the
same to the next one, and thus he killed many, piercing them through
with the point of his leg. Then he went all over the camp, killing all
of the people excepting those who were in hiding. Then one man
thought of a rock (hata''), and swallowed it. He went to the one with
the sharp leg and said to him, "Kick me right in the stomach with all
vour might." He did so and broke the point of his leg, [and was killed].
The other young man continued his journey. — K. .
1 Informant 1.
Oct., 1903. Arapaho Traditions — Dorsev and Kroeber. 259
no. — The Lame Warrior and the Skeleton.
A party of youn"- men went off on the war-path, going: toward the
west among the mountains. They traveled on foot, very heavily loaded
with food and moccasins. One day, when they were going down a river,
one of them felt a pain in his ankle, which continued to grow worse un-
til they pitched camp.
In the morning the man's ankle was swollen so badly that it was
impossible for him to continue the journey with the others. His com-
panions thought it best to leave him. So they commenced cutting wil-
lows and tall grass to make a thatched shelter for him. The shelter
was completed and a good supply of food was left for him.
"Now if you should get well soon, don't try to follow us. but go
back home, and save your food so that it will last till you are able to
get around," said his companions, and then they started off on foot in
search of the enemy. After many lonely days, there came a big snow-
storm, and the next morning the man looked out and saw a large herd
of buft'alo grazing on the tall grass in front of his lodge. So he took
his bow and arrow and shot the fattest one and killed it. He then
crawled out of his lodge, went to the buffalo and skinned it, and brought
in the meat and laid it opposite the fireplace. After eating a good meal
he took one whole side of ribs and roasted it before the fire.
During the night the man heard footsteps coming toward his tipi
in the snow. "Well, who can that be? I am going to give up. for I am
here alone. I am going to let him kill me, but I shall protect myself
first," he said, taking his bow and arrows and laying them by his side.
Some one came in, a perfect skeleton, wearing a tanned robe. The robe
was pinned together at the neck. The man was afraid to look at the
strange being at first, but when he did look at it, being very much
frightened, the skeleton said to him. "You must not be frightened, for
I have taken pity on you. It is I who gave you the pain in your ankle
and caused it to swell so that you could not go on the war-path. If you
had gone along with the rest you would have been killed. The day they
left you here, an enemy made a charge upon them and they were all
killed, and I am the one who has saved you from destruction." The
lame man then took a piece of the roast ribs and gave it to the skeleton
to eat. watching him closely, to see where the food would go. It went
irom the throat along the breast, to the stomach of the skeleton.
The skeletoh rubbed the man's ankle and made it well. "Now,"
said he, "if you are charged on by an enemy, you will not be killed.
If thev shoot vou. you will be this way (short skeleton), a pile of bones
26o Field Columbian Museum — Anthropology, Vol. V.
covered by a robe." So the skeleton took the man out and led him
straight toward the camp.
One day there was a hand-game in the camp and this man, who
was possessed of the skeleton's gift, took part, sitting at the door of the
tipi. When the people had collected inside and the game was well
under way, they gave this man something to hide. He held it in his
hands while they threw a robe over him, and he became a pile of bones
under the buffalo robe. Then 'the ghost said, "You people must not use
my name in vain."
The slang for taking a name is, "You are a ghost," or, "You are a
dead one." The Indians do not speak of themselves as ghosts or
spirits, for this man who was gifted turned into a pile of bones. When
the Indians say. "The ghost shot me." they mean, a piece of flesh, bone
or hair has penetrated into the skin, causing pain. — D.
Told by Little-Chief. The Pawnee have a similar story.
1 11.^ — MULIER CUIUS VAGINA MULTIS DENTIBUS INSITA EST.
There was a woman who was very handsome and who had been
married several times. Her husbands would live a certain length of
time with her, but when they knew her in the night time they would
die without first showing symptoms of disease. In spite of many men
dying at her side, others came and married her. One day a man felt
suspicious about this woman's ill luck and tried to see where the trouble
came from. So he courted her for a short time and finally married
her and settled down.
This man. who was just married to the woman, anticipating some
trouble ahead, went and provided himself with an instrument, which
was a slender whetstone. When this man went to bed with his new
wife, he of course was very attentive. When the wife and husband
were lying together, she took the lead in conversation. Tandem ali-
quando vir cum uxore coiit. Haec valde liberalis fuit et cruribus dis-
tentis eum exspectabat. Tum ille non membro suo sed cote. Usus non
multum intravit. \^agina, cum sentiret, statim mordere coepit. Ille,
cum ientes inesse intellcxisset, eos cote limavit. Ex illo tempore vagina
innocens semper fuit. — D.
Told by River- Woman. For discussion of distribution of this tale, see Bogoras, .American
.Anthropologist (N. S.) Vol. IV. p. 667.
Oct., 1903. Arapaho Traditions — Dorsky and Kroebkr. 261
112. — The Man who brought back the Dead Body.'
A party of the best warriors, all of them good men, went out from
a tribe. All of them were killed in war. Among them had been a
young- man whose sister was very beautiful. When it was reported
that the party had been exterminated, many of the people cried over the
dead men. Then the girl announced: ''Any one who can bring me
even the least bone of my brother, so that I may see him again, shall
become my husband."' This was known all over the carnp-circlc, but no
one attempted the deed except a very ugly man. Without telling any
one where he was going, he started. He was away many months and
had about given up his purpose, when he resolved to make one more
attempt. Starting to go on, he finally came to the place where the
battle had been. He went from one scaffold to another and asked
each of the dead whether he was the desired person. Coming to a
certain one, he heard the groaning of a person, and asked : "Are you
the brother of that girl?" "Yes," came the answer. "Please come
down," he said to the dead man. The dead person consented, and
slowly let himself down by one of the poles of the scaffold to the
ground. Then the man carried him back to the camp-circle. He
dropped the entire corpse before the door of the girl. Thus she had re-
ceived what she wished. So she put up a tent, dressed herself beau-
tifullv, prepared food, and invited all her friends and relatives. When
all were seated in the tent, she had an old man cry out for the ugly man.
He came, and was taken into the tent and sat down. Then the old man
said to him : "Young man, you have endured hardships for many
months ; you have succeeded in bringing back this corpse, the body of
her brother, so that she can see it once more before it is buried in the
ground. Here are her friends and relatives sitting about, and yours
are looking on. Your wife is sitting by you. This is your tent and your
food." vSo he married her.-^K.
113. — The Sioux Woman who acted as a Man.
Among the Sioux there was a woman whose parents were good,
and kept her dressed finely ; but she wanted to dress as a man. Her
father was displeased at her immodesty. A war-party started against
the Pawnees, and she went along, wearing man's clothing. She struck
many enemies, was unwounded, and achieved much honor. After the
^return of the partv, the Sun-dance was made. The woman said: "I
^ Intormants J.
262 Field Columbian Museum — Anthropology, Vol. V.
know you do not like my conduct. You are ashamed of me. I cannot
be killed by the enemy in war, but any one in the tribe can kill me. Let
some man kill me." Then her father dressed her as a man. The wo-
man mounted a good horse, stood in front of her father's tent, closed
her eyes, and said : "Now I am ready." Then the man who had been
selected shot h^r. — K.
114. — The Faithless Woman and the Kiowa.'
An Arapaho had a beautiful wife. His younger brother also was
handsome. This young man once went out hunting ; after he had gone
some distance he remembered that he had forgotten his bag. He went
back into the camp to get it. After he had taken his bag, he started off
again, but this time he eloped with his elder brother's wafe. He came
again to the place where he had camped before and found there a
Kiowa. This Kiowa was very fine looking, and the woman was so
charmed with him that she fell in love with him. Then the young
man who had eloped said: "Now I will give him a smoke. After we
have smoked together I will attack him ; then you must stab him," and
he gave her his knife. Then he gave the Kiowa a smoke ; and as soon
as they had smoked, he attacked him. They fought and struggled and
rolled about, one getting on top of the other. The Arapaho was almost
killed, but the woman was not concerned. "Come stab him." he told
her, but she tried to stab him instead. "Let him be killed," she thought
of her husband, "then this Kiow'a will have me for his wife." At last
they rolled to where the Kiowa's knife had fallen when it was knocked
out of his hand. The Kiowa had forgotten that he had dropped it,
but the Arapaho secretly seized it and at once began to stab him and
quickly killed him. After he had killed him they went back to where
the great camp of the Arapaho was. When this young man who had
eloped came to his elder brother's tent, he told him how he had been
almost killed by his wife who had helped the Kiowa instead of himself.
When his elder brother heard this he was angry at his wife. "All
take your arms," he said to his friends, and they all brought their bows
and arrows. Then he made his wife stand in the middle and they all
surrounded her. ' Now all shoot her," said her husband, and they all
shot the woman until she hung above the ground on the arrows. Thus,
it is said, this woman was punished for the wrong she had done.' — K.
' Text: Informant C.
^ There is a similar Gros Ventre version.
Oct., 1903. Arapaho Traditions — Dorsey and KROErsF.R. 263
115. — Laughter.'
There was a camp. Young men went out singly to hunt and did
not return. At last a young man went off saying that he would try and
see what had become of those who had gone away hunting and what
trouble they had met with. He came to a herd of buffalo, and killing
one, drove off the rest. He dismounted from his horse and began to
cut up the buffalo. Then a person came towards him. As he looked at
him the person fell down, got up again, came forward, fell down again,
and continued doing this. Then he heard him laughing. The young
man continued his butchering and paid no attention to the person who
constantly was falling down from laughter. He said to himself : "This
is not funny. I killed this buffalo for its meat and skin, not for a joke.
There is nothing laughable." The person went about him laughing.
The young man had cut the ribs and was taking out the entrails when
the person fell into them, rolling into the body cavity. Then the young
man burst out laughing also, and fell in the same place, and continued
to laugh. The person took him by his sides and tickled him until he
nearly laughed to death. Then a small bird said : "That person is try-
ing to make you laugh yourself to death. Reach over where the unborn
calf still is in the buffalo, for that is what he is afraid of." Then
he quickly rolled over towards it, holding Laughter with one hand
till with the other he reached out to touch the foetus. As soon as he
touched it. Laughter let go his hold of him and was dead. To make
sure th^t he had killed him he struck him with the calf. Then he took
it and made a necklace of it and put it on this Laughter. Then he said :
■'From now on instead of people laughing to death, as Laughter has
made them do, they will laugh until they have cramps in the stomach,
and then they shall stop laughing and not be hurt." — K.
116. — The Horse-Tick.
A party of young men (perhaps ten of them) went away on the
war-path and were gone for several days. They could not find any
fresh trails of the enemy and felt discouraged. Turning back, they
started for home, concluding to travel during the night sometimes. One
night they came to a small hill, and happening just then to be very
tired, they stopped to rest for the next day's ride. They slept on the
top of the hill with their saddles and other things, staking their horses
below. While they were fast asleep, this hill carried them off in a
' Informant I.
264 Field Columbian Museum — Anthropology, Vol. V.
different direction. When the sun rose, they found themselves lost in
the wilderness, and did not even know what had become of their stock.
The hill that carried the people off was the horse-tick. — D.
Told by Red-Wolf.
117. — The White Buffalo Cow.
A long time ago. when there were yet plenty of buffalo, theArapaho
were camping near the river where there was plenty of wood and grass
for the w-inter's hunt.
One day a party of young men spied a vast herd of buffalo and
chased it until they had killed enough for beef and hides. The young
men took the fresh beef to their respective homes, which greatly re-
lieved the people from hunger. A young man who had been out herd-
ing a bunch of ponies came home and heard of the recent slaughter.
So he started out to kill for his family. He was on a good horse, so that
he could run down many buffalo.
Reaching a high hill, he went to the top of it and saw a vast herd
down in the other valley, grazing in bunches. After locating a big herd
he rode down and got close to it. He dismounted from his pony and
crawled slowly, until he had come within a short distance of the herd.
Looking for a fat steer, he saw a white buffalo cow in the herd grazing.
This hunter was a famous warrior, and it was the method of killing
the white buffalo ccw that before a man should shoot at it, he must tell
a war story. After telling a story, he shot at it with a gun, wounding
it slightly. The herd started off away from him in a walk, the white
buffalo cow taking the lead.
Once more the hunter got on his horse and encircled the herd. He
dismounted from his horse and advanced, told a war story and shot at
the white buffalo cow, wounding her slightly again. When he fired
the bullet, all the others looked at him, then they started off in a walk.
"Well, I have undertal<en the task of killing this white buffalo
cow, and now I shall try again.'" said the man. So he mounted his
pony again, encircled or went ahead of it and then dismounted. "Now
T was detailed as a scout to locate an enemy and succeeded in doing so.
r took a prominent part in battle and struck a brave foe," said he.
shooting at the white buffalo cow and injuring it slightly. All the
others looked at him again, then walked off slowly. This time tlie
white buffalo cow was weakened and dropped back, Init followed the
herd.
Again the htmter went ahead of the herd and succeeded in getting
closer to it. This herd had sat down on a nice piece of buft'alo grass, some
Oct., 1903. A RAP A HO Traditions — Dorskv and Kroehkr. 265
were still standino-. The wliite buffalo cow was in the center, sitting very
prominently. "Well, my friends were afraid of a man in a breastwork,
and I had just arrived on the scene. I asked if they ban struck him
vet. and thev said no. I thanked them for not striking the man. So
without waiting unnecessarily, I made a plunge and struck him with
my club," said he, shooting at the animal, but only wounding it again.
All the others got up, walked around four times, licking her face. Then
they walked off, leaving her. Afterwards she got up slowly and fol-
lowed the herd.
"Well, it is my earnest desire to kill this cow, and I have got to
do it," said he. So he mounted his horse again and went ahead of the
herd, which had stopped on a good range. Quite a good many were
lying down, while the rest were still standing, grazing on fine grass.
The white buffalo cow was again in the midst and was sitting on the
ground. "We were on the war-path when the snow was deep. Again
I was detailed to go out and get en some mountain to locate the enemy.
So I got on rnv horse and started off. To my surprise and luck I ran
across a big camp in the river bottom. I then returned and told my
comrades about the enemy. We got ready and made a charge on the
camp. I saw a man just coming out of the tipi and made a rush at
him. killed him instantly, got off from my horse and took his scalp-
lock," said he, shooting at the cow. The herd then got up and walked
around the cow four times, licking the white buffalo's face as they
passed. Finally the whole herd walked away, leaving her in a sitting
position. For some distance the herd looked back to see if she would
get up and follow, but she was dead, in a sitting position.
This hunter then went over to the cow. kneeled down and prayed
to it. After he had taken a good look at the cow's hide, he began to
skin it reverently. By sunset he got through and packed his horse
with the hide and meat. He reached his tipi and told his wife that he
bad killed a white buffalo cow and that she must be careful with the
hide. In the morning he took this sacred hide to the high priest's tipi,
carrying it on his back.
This sacred hide was like that of a gray wolf and the hoofs were
light, its horns were white. The beef was fat and tender.
The women scraped the sacred hide. They wore sage wreaths at
their wrists, waists and ankles, and on the head (as a headdress).
The meat or beef is not eaten. When these women had scraped the
meat from the hide, they threw it away. The children accidentally
ran to this waste beef, and while at play, roasted it for a meal. Those
who ate it found it tasted little different from ordinarv meat. Some
266 Field Columbian Museum — Anthropology, Vol. V.
years afterwards their hair turned gray. So this meat of white buffalo
cow is not eaten, because the hair will surel}^ turn white or grav.
The herd acted before the hunter as the buffalo women do to the
spectators during the ceremony of the Buffalo Lodge. — D.
Told by Fire-Wood. For the significance of tlie telling of a war story, see ".'\rapaho Sun
Dance," p. 69-70.
118. — The Eight Young Men who became Women.
There was a party of eight young men on the war-path. All were
very good looking. When they made a camp for the night, one of them
turned into a female. When the other young men were roasting beef
for themselves, this man, now a woman, was separate from her com-
panions, on account of her sex, feeling ashamed. The first camp was
made of hght cottonwood trees. The rest of the young men did not
know what ailed the disheartened one, but said, 'Tf there is something
the matter with you, you had better return home. If you think you
will be comfortable there, it is to your advantage to go home." But
this young woman never said a single word during a period of four
days.
At the end of four days she became a man again, the same as
at first. The party was still proceeding on a journey. A second
man turned into a woman, but kept it a secret, as the first one
had done. The first one had not told his companions why he was
separated from them without eating for four days, but observing that
this man's actions were like his own, he knew what was the trouble
with him. The second man having gone without food for four days,
became a man again.
Thus it happened with all of the party until the last one had gone
through with the experience, when the first one to experience the hap-
pening told the rest that he knew what was the trouble with them,
for he was the first one to experience it. This transformation occupied
a period of thirty-two days.
These young men did not want to return home, for thev felt that
they would rather die in battle than return to the tribe half woman
and half man, so each made up his mind to remain on the journey and
take his chance, for if they died of contracted disease, it would be
. better than to be known as half woman and half man.
These young men contracted the change of sex while camped under
eight cottonwood trees. When they returned thev at once told the
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 267
people that a strange incident had occurred to them while on the war-
path.— D.
Told by Kidt;e-I5ear. Said to have been obtained from tlic Comanclie.
iiQ. — Journey to the Owners of Moon-siiells.
There was a camp-circle. In a certain family there were four
brothers, two of whom were lazy and dirty. The oldest, who was mar-
ried, kept these young men at his own tipi. He would advise them of
the necessity of early rising, and tell them of the duties performed by
men. "How in the world will either of you ever get to see the owners
of moon-shells if you sleep till this time of day? Get up and drink,
wash yourselves and dress, as you should. The people in the camp
make fun of us for your appearance. You are old enough to dress
nicely and to take care of yourselves," said the oldest brother, who was
married.
One morning, after the two boys had dressed and eaten their meal,
they told their brother that they had made up their minds to live bet-
ter. These boys never combed their hair, their faces were dirty, and
their clothing was not in proper condition, although they were of age.
''You may clean }our own tipi, provide food and call the oldest men.
We want to be cleaned and dressed up like them," said the brothers.
The oldest brother did so. Soon the oldest men were in the tipi. The
boys went in, cleaned and dressed and came out different men. When
the people saw them they were surprised, because these boys were hard
to contend with
The next morning the boys started in search of the owners of
moon-shells, traveling night and day. Finally they came to an old
woman's tipi and went in. "Well, grandchildren, I am glad to see you.
Where are you going?" said the old woman, smiling. "We are look-
ing for the owners of moon-shells. Can you tell us the wav?" said
the boys. "When I was a girl I heard about these people, who lived
a long distance from here, in the west." The boys went away and
reached another old woman's lodge. They went in, asking the same
question. The old woman told them that the owners of moon-shells
lived in the west.
The boys then tried to make a long journey. This time they
reached another old woman's tipi. They went inside. This time the
old woman instructed and directed the boys as follows : "Yet a very
long way from here you will find a camp-circle. In the center of the
camp, in the west, there is a tipi with a banner, and you will find the
268 Field Columbian Museum — Anthropology, Vol. V.
owners of mcon-shells there, behind this tipi, in their own's father's
lodge. These owners of shells, with their fathers, take children to
water (spring), to give them drink. When these two girls, with the
children, go to the spring, their father goes behind. You may watch
the girls, children and the father, when you get to the camp. When
they go to the spring to give drink to the children, go over and wait
until they come."
\\'hen the girls saw the boys standing at the spring, they stopped,
laughing at them. When the father saw the boys, he said, "Give drink
to them first, daughters. They are my sons-in-law." So the girls did,
and gave drink to the children afterwards. The boys went along to
camp as husbands, and were taken into the tipi, already up. Time
passed on, the boys making themselves useful to their father-in-law
and others.
The folks at home heard about the bo}-s" luck and about their mar-
riage. The youngest brother wanted to go to his brothers to help them.
This boy was ugly, had a big belly and lived with his mother. "You
are too small and ugly for your sisters-in-law. You cannot do much
for them," said the mother. The boy insisted and finally persuaded
his motlier. The little boy lived on tallow, which his mother cooked
for him. So the mother made fast a dragging cart of poles [travois]
to their dog, and loaded it with supplies. Then they went away, travel-
ing day and night, until they reached the camp-circle, where they were
received by the father-in-law and others. When the others were about
to eat, the boy, who arrived first, told his mother to put a stone pot
on the fire and make some tallow soup. The mother felt ashamed of
her boy's appearance and the food he ate, and paid no attention to
him, but he insisted, until she had to do it. The boy relished his tallow
just the same and was contented.
One day the whole camp was attacked by an enemy. The boy felt
that it was now his dutv to protect, and started out and fought with
the rest, i ne battle lasted for some time, and the two boys were the
first to get killed The people began mourning and continued, day and
night, for they thought much of the boys. The mother would take
the youngest brother out to mourn (cry) and return late in the even-
ing. The boy did not seem to be affected. He would mock his mother
and get scolded. "Eh ! The sons-in-law get killed in battle. That is
nothing. Thev think they did a brave deed," said the boy sarcastically.
"You keep your mouth shut ! You are a bad boy, behaving foolishly,"
said tlie mother. The boy talked and made hints about his dead
brothers. There was a great deal of crving over the dead, which
Oct., 1903. Arai'aho Traditions — Dorsey and Kroeber. 269
aroused the boy to try to do a wonder (miracle) . "You inay g-o and tell
mv father-in-law (he was a son-in-law, like his own brothers) to go
and bring- mv brotliers into camp ; also tell others to do the same." So
the father-in-law did. "Yon may make a bow and four arrows for me.
Paint two of the arrows black, the other two red. You will then
erect a sweat-lodge in the center of the camp-circle. Put my brothers
first, and place them in the middle, with the rest all around. If the
others who have been killed cannot get in, just have their heads stick in,
and it will do." The father-in-law did so. The people were watching
to see the results and ceased crying.
The bov then took his bow and arrows and began shooting, the
black ones first, up in the air. "Look out, my brothers ! Get out,
brothers !" said he. Then he took the red arrows and did the same
way. When he shot the fourth arrow into the air, the brothers came to
life again, and also the others.
The girls (owners of the moon-shells) were the two beautiful
daughters, and the only ones to supply drink to the children at the
spring. There were two of them dressed in gay clothes, and each had
dippers of goat horn to give drink with. It is believed that they used
river shells for dippers or spoons. The spoon is used in all the cere-
monies, and is thought much of. — D.
Told by Holding-Together. For the significance of the " Moon-Shells." see No. 146.
120. — Split-Feather.
There was a big camp-circle and people were getting fat. In one
family a beautiful young man married a beautiful young girl. This
man was very jealous of his wife on account of a certain young man be-
longing to the Star society. He had caught her walking in strange
ways, and afterward he kept his eye on her.
Finallv one night he went to his own folks and then came around
back to his own tipi. There came a young man behind the tipi, listen-
ing, and then went to the door, when the husband found out that she
had some affection fcr this person.
One day there was an invitation for the Star society to go to the
head man's tipi to play hand-game. This was to take place in the
niglft, and much betting was already agreed upon. The husband didn't
go to the tipi right away, but stayed close to his own. The wife was
verv kind to her husband that evening, and was with him that whole
dav.
270 Field Columbian Museum — Anthropology, Vol. V.
Just before sunset there came a young man into their tipi. "Wel-
come ! Welcome !" said the husband. This young man was the one
who came over to see his wife from time to time. He was very agree-
able and pleasant with the young man who came to notify the hus-
band of the hand-game. This young man told him that it was very
important that he, the husband, should be there to do some betting.
"All right, tell them that I will be there in the course of time, after
[ get some goods with which to make my bets." He was lying on the
bed with his legs crossed, on his back. He got up from the bed and
pulled down the wing fan from the lean-back. His wife watched him
closely. He pulled a small wing feather from near the shoulder, which
he split from the tip end to the quill, making two separate pieces, but
still adhering at the quill end. After he had done this, he untied his
medicine bag from his scalp-lock and took out some medicine. He
placed a piece of charcoal on the ground from the fireplace, and placed
this incense on it and it burned, making a cloud of smoke.
''Go out and get some wood and make some light inside," said the
husband. "Well, no ; if you are going to leave me alone, we ought to
let the fire go out." said the wife. "I think that you ought to stay by
vourself; nobody would bother you while I am away," said the hus-
band. So she went out after some sticks of wood, and he held the
wing feather over the charcoal to be incensed for a certain purpose.
Then he placed it under the blanket at the bottom of the lean-back.
After remaining for some time with his wife, he went out to see
the hand-game. The game was an exciting one, since one side was los-
ing all the time, and it happened that his companions were on that side.
This young man was a servant for the Star society. The husband lost
all the articles that he took along ; so he said to the servant, who was
the one who had won the afifections of the wife, "'Go over to my tipi
and get my arrows from the bow-case and calf-hide quiver of arrows.
If you find my wife asleep, get them yourself; bring half the number
of arrows ; that will be all," said the husband. "We will proceed with
the game, and I will make the bet with the rest, and if I should lose
the bet will be paid," said the husband to the company. "All right !"
said the men. So the heated game went on, and aw^ay went the young
man, the servant, to the tipi after some arrows.
When the servant went into the tipi he found that the wife was
alone, not sleeping. "Your husband sent me after some arrows, and
now we ought to improve the chance before I go back," said the }^oung
man. "Oh, nol He might come out after you, and we might get
Oct., 1903. Arapaho Traditions— Dorsf.v and Kroeber. 271
caught. He made threats to punish me if I should make any signs of
love to you," said the wife. "Well, he told me to go over here, and I
saw that he was very kind and in good humor. I didn't decline to
come after the arrows. They are having a hot game," said the young
man. "Well, then, make haste," said the woman.
After a while, at the proper time, he tried to get loose from her, but
could not. They adhered, and finally sat together on the bed. It was
getting- late, and the husband lost two bets, and the society of Stars
felt suspicious about the absent servant. "You ought to go yourself
and get your arrows," said the men. "Oh, no, I can't do it now. I wdl
lose two more bets, then I shall attend to the payment of my debts.
I think that my friend did not do the errand. He must have gone
home and gone to sleep," said the husband.
So the game went on, and after some time during the game an-
other man was sent, having been appointed as a messenger for the so-
ciety. So this second young man went after the arrows. The couple
w^ere sitting together on the bed fast together. This man who went in
to get the arrows commenced to light the tipi by pushing sticks of wood
into the fire. "Oh, partner! Don't make a light, we are in a shameful
fix. Will you go to my own brother and tell him the circumstance, and
make haste? Will you?" said the guilty young man. This new mes-
senger then went in search of the older brother for assistance. He
reached the tipi and said to him, "Say, partner, your own brother acted
as messenger for the Star society during the hand-game, and when he
was sent after some arrows for a party he became involved with the
man's wife. Both he and the man's wife are sitting on the bed, facing
each other." "Is that so? Can it be possible that my brother is in this
fix? I am sorry for him," said the older brother.
Without much delay this brother took a pipe and filled it with
tobacco. He then took the pipe to the place where his brother and the
woman were sitting. He saw them and felt sorry. So he took this
peace-pipe to the husband at the hand-game, as the good will of him and
his brother to the offended one. The hand-game kept on, and this
man was losing right along, but he told them that his own bets would
be paid. "Say, pprtner, take this peace-pipe, together with four head
of ponies, in payment of my own brother's deed, and will you please
have mercy on us poor people," said the older brother. "What ! don't
you see the game is exciting, and that you are interfering with the
players? Can't vou wait until it is over, and then talk to me?" said
the husband. "We will play four games, then I shall see what you want
272 Field Columbian Museum — Anthropology, Vol. V.
me for. You may hold the pipe a while yet." So the game went on,
and at last was over. The older brother then handed the peace-pipe
to him, which he took along with him to his own tipi.
When he went in, there were the persons, looking shamefully.
This husband pushed the fire sticks into the fire and laughed at the
guilty party. "What is the matter with you folks?" said the hus-
band. The older brother went to him and rubbed down his face, ask-
ing for tender mercy. So the husband finally sat down on one side of
the tipi and pulled out that little wing feather which he had placed
under the Ijlanket at the foot of the lean-back and split it in two pieces.
Just as he broke the pieces apart the couple parted. Then the husband
took the pipe and lighted it, smoking it for peace and good will again.
"Well, friends, I can't give up my wife ; I will keep her. T did
this to teach her a lesson. I have no hard feelings against my friend.
I am thankful for his things and appreciate his good will. So it is
all over with. You may all go home, well satisfied, and I shall live the
best I can," said the husband. "I have known of the actions of my
wife with the young man for some time, but I didn't care to bother my
friend. I wanted to make this woman a good wife hereafter," said the
husband. — D.
Told by Adopted. For payment in adultery, see also No. 107.
121. — Spitting-Horn-Shell and Split-Rump.
There was a camp-circle, and in a certain family there was a beau-
tiful belle. She was just at the right age to marry; so she told her
father that she had decided to look for a young man named Spitting-
Horn-Shell, noted for his beauty. "Father, I have been without com-
pany for a long time, therefore, have kept myself clean and pure. I
want to go in search of Spitting-Horn-Shell, and ask him to marry me.
When I get him, I shall bring him home," said the lieautiful daughter.
"All right, daughter, that is the reason we have kept you at home and
preserved your character. You can do that. It will be beneficial to
you. We have not the power over you to say whom you should
marry. Make your own choice ; it will be better than ours," said the
father.
So this young woman started out by herself in search of Spitting-
Horn-Shell. She got to a camp-circle and made inquiry of a young man
and he informed her that Spitting-Horn-Shell lived farther on yet.
Without stopping to make the stranger's acquaintance, she went on, and
soon reached another camp-circle. Again she inquired for Spitting-
Horn-Shell, but was informed that he lived farther on vet. Without
Oct., 1903. Akapaho TRAj)nTONS— Dokskv and Kroeber. 273
stopping- to make the stranoer's acquaintance, she went on, and soon
reached another camp-circle, and inquired again for Spitting-Horn-Shell;
hut he \\-as at another camp farther up. Again she went on her journey
and reached the fourth camp-circle and made a search for the young
man hv inquiry, but people told her that he was not in the camp. With-
out unnecessary delay, she started out again and finally reached a
camp-circle along the river and inquired at once for the young man,
Spitting-Horn-Shell, of the first young" man she met.
There was at this time great preparation for the Sun-aance cere-
mony, in which this young man. Spitting-Horn-Shell, was to partici-
pate.
When Split-Rump (a little bird) heard that the beautiful girl was
coming to marry Spitting-Horn-Shell, he went out and met this girl
as she came into canip. "Say, young man, tell me where I can find a
young man named Spitting-Horn-Shell, and I shall be obliged to you,"'
said the woman. 'Well, I am the identical young man whom \ou are
looking for," said Split-Rump. "Oh ! Your appearance does not an-
swer the description of Spitting-Horn-Shell ; besides you are too short
and have a rather dark complexion." "Yes, I am the man noted for
beauty, and for some curious qualities," Said Split-Rump. "Well, let
me see you spit out the horn-shells," said the woman. So this young
man Split-Rump spit out cut-bone shells before her. "Now look,
whether I am or not the man," said he. After a few words between
them she decided to go with him to his own mother's tipi. He took her
to his parents as a wife. They spent the night at the lodge of the
old folks.
The Sun-dance lodge was fully put up, and the men were now inside,
ready to dance. This Split-Rump was to take part also. In the morn-
ing of the first day. Spitting-Horn-Shcll was spitting out horn shells on
the ground : women and children would pick up the shells. Split-Rump
was standing by the door inside and spit out cut-bone shells and the
children picked them up. The chiefs did not like Split-Rump, as they
considered him a disturbing element, for the people wanted to look at
this beautiful young man who spit the shells on the ground. So they
ordered Split-Rump to quit dancing, and they laid his body flat before
this beautiful young man to dance on. (This Spitting-Horn-Shell
danced on the backside of this little bird, because it was soft. The
constant dancing made the rump split.) Night came on and Split-
Rump went home. Split-Rump instructed his own mother to watch
his wife closely every day. ''I want you to keep yourself here while I
am away," said Split-Rump to his wife.
274 Field Columbian Museum — Anthropology, Vol. V.
This young woman was charmed by the music in the center of the
Sun-dance lodge, and saw the crowd of people around the lodge from
her tipi. So she decided to go and see the dance. She heard the people
calling for Split-Rump to come over quickly ; that Spitting-Horn-Shell
was waiting for him. Split-Rump returned to his own tipi again and
saw his wife dressing up. "Say, they are calling for you at the lodge,"
said the beautiful woman. "Yes, I am the one who takes a prominent
position and occupies a leading place,'" said Split-Rump ; but the woman
knew that he must be the platform of Spitting-Horn-Shell. "This man
is surely not the man that I am looking for. I shall go over and see
the lodge," said the woman. Split-Rump had already gone to the lodge,
and had become the platform of Spitting-Horn-Shell. After she had
dressed herself in her best, she went out of her tipi and started to the
Sun-dance lodge.
When she was seen by the people they admired her beauty. She
peeped in to see the dancers. In the background, back from the center
pole, there was a beautiful young man, dressed in war bonnet, buckskin
shirt, with hair pendants, a pair of buckskin leggings with hair pen-
dants, and moccasins well quilled. The shirt and leggings were also
quilled. When this beautiful young man stopped for rest, he would
spit out his saliva of horn shells on the ground. The children would
immediately pick them up. "You children, and all, keep yourselves away
from the young man ! Let that woman who has come to see Spitting-
Horn-Shell take the opportunity to gather up the shells !" said the
chiefs. So this beautiful woman made her way through the crowd and
went directly to the beautiful young man and seated herself close to
him, which showed that she gave herself up to him, as if he had won
her as his wife.
After the dance was over, they both walked out, as married people,
to the tipi of Spitting-Horn-Shell. Some time afterward, Split-Rump,
being mad at the young man when he was lying on the ground for him,
took advantage of his rival and by some means, killed Mm. When the
news of this killing spread among the people, it was fully decided to
look for Split-Rump, as being the guilty party. As soon as he knew
he was being searched for, he escaped to the river and he dived into the
water, up the stream. Split-Rump then came out on the other side
of the river. The people still chased after him. A distance from the
river was a big lake in which Split-Rump dived and remained. This
lake was very deep.
The people then decided to kill buffalo and save all the intestine
linings, with which to make water bags. So the people slaughtered
Oct., 1903. Arapaho Traditions — Dorsky and Kroeher. 275
a big herd and made water bags, when they all gathered at the lake
and began to dip out the water from the lake, in order to catch Split-
Rump, the little bird. The people began dipping out the water land emp-
tied it at a sloping place or ravine. They worked day after day, and got
tired, because the water was still coming out from the bottom. The lake
was partially dipped out, as shown by its water marks.
"Now, you great fool, you will remain close to this lake, and you
shall not fly high or leave this place, but stay with it !" said the people
angrily.
This bird is found in buiTalo wallows or lakes. It is called "the
packed [in a cradle] bird of the geese."
Split-Rump was the little bird who danced in the beginning of the
Sun-dance, and spit out the cut-bone shells ("wampum shells"). In
those times, women had their choice for husbands ; when some time had
elapsed, young men had to work to earn their wives. The taking of the
beautiful woman from Split-Rump is paralleled to-day. A man may
love his wife, but if the wife is taken by another, there is no mercy with
him. The girls used to run around to suit themselves, in other words
were at liberty, until the time when the mother-in-law of this beautiful
woman above mentioned was instructed by Split-Rump to watch his
wife and keep her at home. This showed a sort of jealousy on the part
of the man. The young girls are therefore constantly watched by the
mothers. — D.
Told by Black-Horse. Cf. No. 8g.
122.— The White Crow.'
There was a white crow who kept all the buffalo ; he had them all
inclosed and he alone owned them. Close to a camp the people were
playing with the sacred arrows and the sacred wheel. Two young men
threw the wheel towards an obstacle and then followed it just as if they
were running a race. As the wheel was about to strike the obstacle they
both threw at it with their sticks. One side was losing much. A young
man, w^earing a white robe and carrying a quiver on his back, came
and lay down flat on the ground in order to see the game. As the
play continued, a young man. one of those who are always meddling,
said to the newcomer: "My friend, let me look at your arrows,'" and
took his quiver. Then he found eyes that the other was carrying with
him to eat. When the stranger with the white blanket went off, the
people said : "Look! Look! It is the white crow. Watch where he
' Text: informant A. Translation not certain in parts.
276 Field Columbian Museum — Anthropology, Vol. V.
goes to." Then they all watched him going off. Then the people
tried to catch him. The rabbit lay down with an arrow upon him where
the crow would find him; he pretended to be dead. The white crow
came, but said : "What kind of arrow have you?" When there was no
answer he flew off. He lit in another place, where a fat antelope was
Iving with an arrow in it, and asked: "Of what sort is your arrow?"
"It is painted black." ' That is not it," said the crow, and flew off again.
Then he came to a fat elk with an arrow in it. He asked : "How is
it painted?" "It looks like this," he was told, but he said: "No, tTiat
is not it." Then he flew off again and came to where there was a fat
white elk with an arrow on it, but the arrow was not painted right and
he flew off again. Then he came to a fat buffalo cow lying on the
ground bearing an arrow. The white crow asked how the arrow was
painted. "There is a straight mark on one side, on the other side there
is a zigzag one," said the cow. Then the white crow was persuaded that
it was his own arrow, and came close, and the cow seized him and he
was caught at last. The people tied him to the top of the tent where
the smoke came out, and gradually he turned black. Then they let
him go and, as he flew away, watched where he soared to. Two young
men followed his course and found where his tent stood. He had abun-
dance of meat. The young men went back and told what they had
seen. Then all the people came to him and camped near him and
remained until they had eaten all his meat. When they moved away
they left a little short-legged dog at the camp site. The crow's little
boy said to him : "My father, a little dog with short legs is going about
alone. Let it be my pet ; it is so funny." "My son, let it be," said the
crow. "No, my father, let me have it, won't you?" "Well, then,
have it for your pet, my son," said the crow, and the boy took it. All
the people had been watching from a distance and as soon as the boy
took the dog the people came back. "Well, crow, where do the buffalo
live?" they said. "Farther in the mountain. Well, let us go over where
the buffalo live," said the crow. Then they came to where there was an
immense rock wdth something like a door. The crow opened this door ;
at his back stood the little dog, restless. As soon as the crow had
opened the door to the hollow mountain, and before he had taken a
step in, the dog ran inside ahead of him. Then the dog began to bark,
and turned into a large dog, and drove the buffalo about and out. The
immense herd ran and bellowed and came out from the mountain in
strings. The crow, who had once kept them all, could only look on.
"Well, I will catch the dog anyway," he said; but when all the buffalo
had come out, the dog clung to the tail of the last one and escaped. Then
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 277
the people said : "Now there will be plenty of buiTalo. After we have
killed and cut them up, you can come, crow, l)ut you will have only the
eves." Then all the buffalo scattered to the south and to the north.' — K.
123. — Man-xA-bove and his Medicine.
Whenever there ws a Sun-dance lodge in progress this man, Man-
Above, would have a separate tipi erected away from the camp-circle,
in which to fast for four days. Each time he fasted alone an animal,
insect or bird — such as a snake, lizard, otter, beaver, or even super-
natural beings — would take pity on him. Before he became a medicine-
man he was bewitched by another man, by means of a worm. This worm
is found in the pith of the sunflower. The head of the worm is dark, and
its body is white. The first time that he went out to fast in order to find
out what was the matter with him, the different insects came upon him,
among which was that black-headed worm, and at the same time he saw
plainly a man who had bewitched him. After the worm had crawled
over his ankle, it was healed up. Instead of doing harm to others by
witchcraft, Man-xA.bove was called upon by different parties to remove
troubles of others, i. e., he was gifted to heal such as were affected by
various poisonous insects. This Man-Above, who practiced witcli-
craft, died soon after he did the deed. (Therefore medicine-men are
just as likely to fall into ill luck as others. When a medicine-man be-
gins to do mjury to others by means of witchcraft, he injures his family
and relations. It has been shuwn [)y quite a number of families going
out of existence. One band of Indir.ns can die in a short time by the sni
of their medicine-man. Some animal or supernatural doctrine is bene-
ficial, but most of it is bad.)
Man-Above fasted many times during the Sun-dances, and after
special gatherings, for the sake of being a medicine-man. Because nc
was a good doctor among the tribe, healing the sick, cleansing the evil
spots on persons, and performing wonderful acts before the sick and
others, of which he was gifted, from the bull, lizard, otter, beaver, birds
and numerous animals and insects, he was , called among the tribe,
"Man-Above." He would cause things to appear natural before the'
people. W'hen a person was affected by an evil spirit (ghost), he
would suck it out and show it to the friends. Each insect and animal
gives medicinal properties for his use in behalf of the sick, either from
the body of an animal or from a weed or herb. Each of the powers
'Cf. Gros Ventre; Blackfoot (Grinnell, 1451; Jicarilla Apache (Russell, Journ. .Am. Folk Lore,
XI, 25q), Hare (Petitot. Trad. Ind., 1SS6, 151); Chippewayan (ibid.. 379). Among both Gros Ventre
and Blackfoot Nix'anf-Napi assumes the shape of a dog. The .Arapaho informant denied explicitly
that the dog was Nix'angan.
278 Field Columbian Museum — Anthropology, Vol. V.
gives a stone, which means a strong- life, and in remembrance .to the
giver of the medicine. When he was pitied by a bull, the way was
shown to him by which he might doctor with a tail, rattle, etc., with each
insect and animal according to their ways and qualities. Some of them
have baci ways, poor signs, so they are rarely used, unless the man
knows the intrinsic part of such animal. That is the true doctrine of the
animal to the medicine-man.
Man-Above had a moral courage which no one else had, and that is
the reason why he was such a great doctor. After he had transferred
manv ways of doctoring to men, he, became sick.
Man- Above would not go to the sick unless a pipe filled with to-
bacco were first given him, as an offering to the spirits, on and under
the ground. Every spring, when the sage is fully grown, this man
calls his followers for a general rehearsal of songs, to make more medi-
cine for every medicine-man, also to tell the new way if there is any, to
find out if the followers have followed his ways and to heal the sick and
for other purposes. — D.
Told by Ridge-Bear.
124. — Skull acts as Food-getter.
There was a tipi by the river, in which a man, wife and their
•daughter were living. This daughter was handsome and charming.
She worked at quill work all the time, but went after water mornings,
noons and evenings for her parents. '"Well, daughter, I don't know how
we are to get our subsistence to live on; your mother has just cooked
the last supply, and I am sure we don't want to starve to death !" said
the father. The daughter sat by the wall of the tipi twisting the por-
cupine quills into tipi pendants. Somebody heard the remark of the
old man.
Early one morning the daughter went after water and saw a fat
buffalo cow lying dead near the bank of the river. "Father, when I
got to the river for this water," holding up the vessel, 'T saw a fat
buffalo cow lying dead,"' she said. "Thanks! We are saved from
starvation," said the father. So the father and mother went and skinned
the buffalo cow. They brought in the beef and hide and had a good
meal again. The next morning the daughter went for water again and
found another buffalo, this time a fat steer. When she returned to the
tipi she told her father about this dead buffalo. The father was
pleased. The buffalo lay a short distance from the first one, farther
away from the tipi. The father and mother went and skinned the buf-
falo and brought in the meat and hide. The first beef which was se-
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 279
lected was dried and put away in parfleches. The mother sUced the
second beef and hung- it on poles to dry, and the parents with their
daughter had good meals.
The next morning before breakfast the girl again took the bucket,
a bag made out of intestine, and went for some water, following the
usual trail to the river. (When a tipi has stood in a place for some
time a water trail is soon worn by the women going to the river for
water.) A little farther from the place where they skinned the second
animal she fcund a fat female antelope lying dead. After she had filled
the water Fag, she went to the tipi and told her father what she had
seen on the trail again. The father was more than ever pleased. The
father and mother went and skinned the antelope and brought the meat
and hide, and the folks had a different sort of meat for their meals.
The daughter prepared the hide, which they used for making moc-
casins.
The next morning she went after water and found a fat deer by the
water trail. "Father, there is a good fat deer by the water trail," said
the daughter. "Thanks ! We shall have some meat to eat," said the
father. The father and mother went and skinned the deer and brought
in the beef and hide to the tipi. As the folks were getting fresh meat,
the dry meat was put away in parfleches for future demand. The
daughter was still very busy on her quilled work, on robes, bags and
parfleches of different kinds.
The next morning she went for water, after making a fire in the
tipi, and by her trail, a little nearer toward the tipi, she saw a black
deer lying dead. "Father, this time I saw a good fat black deer by
the trail," said the daughter. "Thanks ! That is good ; that much more
for us," said the father. The father and mother went and skinned the
black deer and brought in the meat and hide, and the folks had another
kind of meat for their meals. The daughter in the mean time prepared
the hides for shirts, leggings, etc.
The next morning she got up, built the fire, told her parents to
get up, and went to the river to get water. While she was following
the trail, she came to a good fat female elk lying dead, a little nearer
toward the tipi. "Father, I saw by the trail a big female elk lying
dead," said the daughter. "Thanks !" said the father. The father and
mother both went and skinned the elk, brought in the meat and hide.
The daughter was pleased to get the hide for quilled work, because it
was large and thick.
The next morning she went for w-ater she found a fat male elk
lying closer to the tipi. She told her folks about it. They at once
28o Field ColUxMBIan Museum — Anthropology, Vol. V.
went out to skin it and brought in the meat and hide. The family was
now well supplied with fresh meat and dry meat, living happy.
One night, when they had gone to bed, there came a voice, taking
a deep breath, saying, "I have brought you the gift," dropping it
by the door. In the morning the daughter went out and saw a fat bull
lying dead. The father and mother skinned the bull and took in the
meat and hide, which was a very good one for a robe. The next night
there came a voice again, taking deep breaths and saying, "I have
brought you the gift," dropping it by the door. It was a fat buffalo
cow. The father and mother skinned it.
The next night a voice, with deep breath, came again, saying,
"I have brought you another gift," dropping it by the door. It was a
fat buffalo steer, which the father and mother skinned for the meat
and hide. The next night a voice came, taking deep breaths, saying,
"I have brought you the burden," dropping it by the door. The father
and mother skinned it for the meat and hide.
It was a fat female antelope. The father, mother and daughter
were about to go to sleep, when the voice came, saying, "I have brought
you another gift," dropping it by the door. It was a fat deer. The
next night there came a voice more distinct, saying, 'T have brought
you the gift," and they heard something heavy at the door. In the
morning the father and mother skinned it for the meat and hide. The
next night a voice came again, saying, "I have brought you the bur-
den" ; it dropped it from its back. The father and mother skinned the
beef. It was a fat black antelope. The next night the voice came
again, saying, "1 have brought you another burden," dropping it very
heavily. The father and mother skinned the beef. It was a black deer.
The parfleches were now all filled with meat and the folks were obliged
to leave the meat hanging on poles. The next night there came a
voice at the door, saying, 'T have brought you the burden," dropping
it quite heavily. It was a female elk. The father and mother skinned it
for the meat ana hide.
The father and mother became suspicious of the enormous supply
of beef. The next night there came a voice to the door, saying. 'T have
brought you the burden," dropping it very heavily. "I wonder if the
folks are getting fat; they should be by this time," said the voice. "T
am going to find out who this strange voice is that brings these animals
at night ; who can it be, anyhow ? We are living here in a lonely place,
and my daughter never speaks of a man when he comes," said the
father. So he got up and went to the door and peeped through the
front pin-hole to see the person, when, to his surprise, he saw a white
Oct., 1903. Arapaho Traditions — Dorsey and Kroeker. 281
looking object jump into the timber out of sight. "Well, daughter, I
.caw a strange object going from the door to the timber, after wc heard
the voice at the door. It is something wonderful, and I think we had
better be getting away from it," said he to his daughter. 'Well, my
father, then wc must get away soon," said the daughter. So she
stopped her quill work and made four pairs of moccasins, which she
placed at four different spots inside the tipi ; two pairs under the .cover
of the bed at the back of the tipi. and the two other pairs at the sides of
the tipi, against the wall.
The father and mother prepared for escape. They did not disturb
Uie animal which had been left outside, which was a male elk, but that
day they started off to get away, the father and mother going ahead,
followed by their daughter.
Again there came this strange object to the door in the
night, saying, 'T have brought you the burden," dropping it
at the door. After seeing the male elk outside, untouched, he
said to them, "You can't get away from me ; there is no possible chance
of escape for any of you." Then the strange object tossed around the
tipi, buzzing against it, but attracted no attention. So it started off,
rolling along the trail, but it had got but a short distance when one
pair of moccasins cried like a person behind it. So it returned to the
lipi, jumped inside, but found nobody there. "You can't get away
from me, my food," said the strange object. Then it started off again on
the trail after the family. Now another pair of moccasins cried after
the object, which caused it to return to the tipi, where it tossed from
side to side, finding nobody there. Then it started off again, rolling
fast, but it got just so far from the tipi, when another pair of mocca-
sins cried after it like a person, which caused it to return to the tipi.
It tossed around inside of the tipi, but found nobody, so it started ofif
again after the family.
The father, mother and daughter had now reached a hill and
looked back to see if they were perfectly safe. They saw a skull roll-
ing after them, which frightened them. Then the daughter said, "I
wish there was something to obstruct its passage !" and sure enough
there was a thick patch of thistles behind. The daughter kept looking
back to watch the skull. It would toss around from place to place,
until it finally passed through the thicket. The daughter, seeing it
come on after them, ran again. The father and mother had reached
the hill, when, they, too, saw the skull coming. The daughter said,
"I wish there was something to obstruct its path!" and there was
thick timber behind her. After she reached the hill she stopped to
282 Field Columbian Museum — Anthropology, Vol. V.
watch the skull. After a long time the skull came out of the timber,
still rolling along on the trail. So she started off again and said, "I
wish there was an obstruction placed behind us which would obstruct
its way!" So there was a thick patch of cactus placed across the trail.
The daughter reached the hill and saw her father and mother still
going. Stopping again to watch the skull, she saw it tossing from
place to place among the cactus. The skull managed to get through
all right. So it kept on rolling after the family. The father and
mother ran faster. 'Tt is coming fast," said the daughter. "I do wish
there was something to obstruct that skull this time!" she said. So
there was a deep canyon behind them. The skull would go rolling up
and down to find the narrowest place to leap. Then the skull came
right opposite the daughter, when she told it to leap. Finally the skull
made a leap, but the canyon was too wide for it, and it whirled down
below and struck the bottom with a tremendous noise like the report
of thunder. After the noise the canyon itself closed and buried it.
Therefore we shall be hereafter buried in the ground after death.
When the daughter reached the hill where her father and mother
had waited for her, they saw beyond a big circle of tipis. They went
into the camp and told the people the circumstance of their arrival : ' We
were running from a strange object, which proved finally to be a skull.
But there was a deep canyon behind us, into which this object whirled
down, being broken to pieces and buried by the caving sides of the
canyon. "Now that is the way we shall be placed in the ground when
we die." said she.
This skull acted as the servant for the parents, as if desiring to
get possession of the girl (the method of obtaining a wife from the
parents). The skull was providing the necessities of life, but it said
that the people were about fat enough to be devoured. Being fright-
ened, they ran away. — D.
Told by Holding-Together. For the magic flight, cf. Nos. 32, 33, and 34, and a note to No. 32.
125. — The Deceived Blind Man.
Blind-Man and his wife were camping out in a lonely place. Be-
cause of this man's misfortune they were starving day after day. The
wife would occasionally go out on the prairie and in a ravine she would
gather tomatoes for herself and husband. This plant grows in bufl:'alo
wallows and bears small seeds, its flower being pink. Both of them
tried hard to live on this scanty food, but chiefly on berries.
Oct., 1903. Arai'aho Traditions — Dorsky and Krokber. 283
One day the husband, having his good outfit of bow and arrows,
told his wife to watch for a buffalo. "When you see it coming toward
US, or know that it is going to pass by at a short distance, I want you
to take me out and we will head it off. We want to lie down in a deep
ravine to get within good range of the buffalo. He sure and look for
a fat buffalo. The fattest ones are those that have a curly bunch of
hair about the center of their backs, called the 'black bird.' When it
is passing by us, place my bow and arrow in position, and have the
•arrow pointed toward the animal's heart, and let me know when to
shoot," said Blind-Man.
It happened that early one morning the wife went out and saw a
herd of buff'alo coming, just about to pass by their tipi. "Say, husband,
the buffalo are coming! Had we not better prepare for your attack?"
"Well, certainly ! That is what I am expecting now, for we can't starve
to death," said the husband. So he took out his bow and some arrows
and started out to head off the buffalo. They came to a deep ravine and
lay down to wait for the animals to pass. Finally the herd was slowly
passing. The wife placed the bow with one arrow in position. When
she saw the fat buffalo with the "black bird' on its back, aiming the
arrow for him, she told her husband to shoot. He shot at the animal,
and by its noise, as the arrow pierced the body, the man concluded that
he had killed it. At the same time he heard distinctly the vomiting
of blood and staggering of the buffalo. "Oh, pshaw ! You missed the
vital spot! You struck the hind thigh, you ghost marksman!" said
the wife. "W' ell, I declare that couldn't be ! Impossible, for I heard
the arrow strike into the flesh of the animal ; besides, the animal was
vomiting severely!" said Blind-Man. " Oh, no! You shot at his thigh,
and the rest of the herd are now too far away to shoot at. How could
you tell whether or not you hit the animal in the vital spot?" said the
wife. "Let us be going back to our tipi, for it is getting too late to
hunt any further," said she. She even took hold of him. "I don't think
that you are telling the truth, for I can tell that I have killed the ani-
mal," said Blind-Man. ''Well, no! You are my only husband, and
how ever could I treat you in such a way, being in such a pitiful condi-
tion, with no one to depend upon ?" said she. This blind man yielded
and started off to the tipi with his wife.
In the morning the wife told her husband that she was going out
to gather more tomatoes, these being their food nearly every day. The
husband consented. So she secretly took up the whetstone and knife
and went to the dead buffalo. When she got there, after getting in
proper position, she liegan skinning it. Then she took the meat all
284 Field Columbian Museum — Anthropology, Vol. V.
off and the hide into the thick timber and began to sHce the meat.
She had some good fat meat for her first dinner, and had another good
supper. After hanging up the meat properl}'-, she went back to her
iipi, and on the way gathered some tomatoes for herself and husband.
It was just a small bundle, and she gave it to her husband. "It's
very hard work to find the weed, but I do find it, although it does not
bear many tomatoes. But, husband, you ought to be thankful for what
I do bring home for you," said the wife.
The next morning the wife went out for more tomatoes. Instead
of gcing to pick them, she went directly to the place where she had
cached the meat and the bones. That day she was chopping the bones
to make tallow and lard. She ate good meals that day. Before sunset
she set out and began picking more tomatoes for herself and husband.
On the way she sat down by the water at a buffalo wallow and washed
her hands, using the dirt for soap to kill the smell of the meat.
When she lay down on the bed with her husband for the night's
rest, he smelled the odor of fresh meat and tallow on her dress and
mouth. "Say, wife, why is it that you get home so late and also bear
the smell of cooked meat? Your whole body smells of animal food,"
said the husband. They both spent the night, the wife getting strength
all the time and the husband becoming discouraged. "Well, husband,
when I am out for berries and tomatoes I get very sweaty, and that is
what makes me have such a strange odor," said the wife.
The next morning she went to pick tomatoes, and Blind-Man
stayed at home. The wife went directly to the place again where she
had her meat Sometimes during the day the blind man would go
out and cry from being alone and hungry, and wondered why she stayed
so long, for during the whole day she was at the place, eating and rest-
ing, and thought nothing of her husband.
Before sunset she left her retreat and went home. On the way
she picked some tomatoes, just a few to satisfy her husband that night.
"Well, wife, I was very lonesome to-day and got very hungry. But
do tell me why you stay so long and smell so strange. The smell is
like that of meat and tallow," said he. "Didn't I tell you the reason
once?" said the wife, roughly. Blind-Man kept silent, but kept on
wondering about his wife's actions.
In the morning, before the wife woke up, the husband went to
urinate, and then went l^ack inside the tipi. He woke his wife and she
got up without any delay. After a scanty meal with her husband, she
started out, telling him that she was going out to pick some more to-
matoes. After she had been gone for some time, an owl lighted on the
Oct., 1903. Arapaho Traditions — Dorsey and Kroehkr. 285
tipi pole and attracted the attention of Blind-Man. "I want you to know,
man, that you did kill the huffalo, but your wife does not tell you so, for
she is over yonder eating- the meat by herself. She has been doing this
way all the time. Now I want you to get even with her some way.
Listen to me, man ! Before you do this, look up to me, right straight
to the top of the poles and see my eyes," said Owl. When Blind-
man looked, his eyesight was entirely restored, but he had eyes like those
of an owl. Without much delay, he took up his bow and arrows and
went to the place where his wife was feasting. When he got there
he found her with plenty of food around her. "Oh ! T was getting
ready to take some meat to you to-day, of course. I kept this meat from
you for some time, but to-day I am to feed you well," said the wife.
"Yes ! You will !" said the husband in a low tone. The husband took
his bow and arrows and shot his wife through the body several times,
until she dropped dead. Thus he paid her in return for her hatred
and bad temper.
This is the reason that nowadays a wife sometimes treats her
husband in an underhand manner, and thus it is that husbands are made
murderers and separations occur. — D.
Told hy Cut-Nose. Cf. No. 126. In the Osage version a similar story is toid of a boy and his
grandmother.
126. — The Deceived Blind Man.'
In a tent which stood alone lived an old man who had become
blind. There were many buffalo about ; so getting his wife to aim for
him, he shot at them. He said, "I feel that I have killed a buffalo."
But his wife said to him, "No, you are blind, how can you hit any-
thing?" He had killed one, but she lied to him. Instead of bring-
ing back the meat, she brought only shin bones, ribs scraped of the
meat, and the lungs. The man said to her, "You smell of grease.
You have handled meat." She said, "No, I only picked up the bones
from a camp site." Four times the old man shot buffalo in this way,
and the woman went out and skinned and butchered the buffalo and
made pemmican of the meat, and gave none to her husband. Then
the old man went out of doors and cried because he knew that he had
killed the buffalo and that there was no one to provide food for him
except his wife who treated him without pity. On his tent was an
owl. This said to him : "I will give you my eyes so that you can see
how your wife is treating you." Then the old man could see again.
' Informants 1.
286 Field Columbian Museum — Anthropology, Vol. V.
The owl said to him, "Let us go to where your wife is and see how much
meat she has." Then the man went to her. When he arrived she was
surprised to see that he was different, that his eyes were bright, and
that he looked about him. Then she said to him, "I have been drying
meat for you. Come, sit down and eat." ''Very well." said the man.
Then his wife gave him meat from the back. He said, "No, I do not
want it. But you take this pemmican," and he pushed the pemmican
into her mouth with a stick until she swallowed it. Then his wife said,
"Will you have some of this dried meat?" But he refused and pushed
some more pemmican down her throat. His wife offered in turn all
the best parts of the meat; and she now loved him again on account
of his bright eyes and fine appearance ; but he only continued to thrust
her pemmican down her throat. Soon she had enough ; but he con-
tinued to crowd the food into her, until the top of it was visible in her
mouth and she was filled. But he rammed and packed it with a stick
until she could not breathe, and died.' — K.
127. — The Deceived Blind AIan and the Deserted Children."
There were three streams, all flowing east. At the one farthest
north were camped an old man with his wife and a son and a daughter.
They had left the camp of the people, intending to obtain food for
themselves. When they first started the old man was nearlv blind.
Later he became blind and was unable to go about. The family did
not know what to do to get food, since the two children were small
and the old man was now blind. One day his wife saw a buffalo pass-
ing near their tent and told her husband how near the buffalo was.
He said to her, "I will try to kill it for our food. We must have
something to eat or we will starve." She said to him, "You can kill
nothing. You are blind. You are a ghost already. What can you do ?"
"Nevertheless I shall try it," said the man. "I want you to stand be-
hind me, and when I draw the bow aim it at the fattest buffalo that
you can pick out. ^^'hen you have done so, tell me." She aimed the
arrow for him and said. "Ready," and he let go the bowstring. The
man knew he had killed a buffalo, but his wife said that he had not.
She said: "You are a fool, you can do nothing. I told you that you
^ This myth and the one of the woman who married a dog (No. 91) are the only ones that are
common to all the Eskimo and to the Indians ot a large area. - Eskimo; Rink, Tales and Traditions
of the Eskimo, 99; Boas, Ann. Rep. Bur. Ethn., VI, 62S; Kroeber, Journ. Am. Folk Lore, XII, 169;
Holm, Sagn og Fortaellinger fra Angmagsalik, 31. Indian: Petitot, Traditions Indiennes du Canada
Nord Guest. S4, 226; Boas, Indianische Sagen v. d. N. Pacif. Kiiste .Am., 229; Farrand, Mem. Am.
Mus. Nat. Hist., IV; Morice, Trans. Can. Inst., IV, 171.
^ Informant H.
Oct., 1903. Arai'aiio Traditions — Dorsey and Kroeher. 287
were half dead. Now I am going out to gather berries. Stay at home
and I will take the children with me." So she left him in the tent and
went to the buffalo which the old man had killed, and butchered it. and
took the meat to the timber and cut it up there, and ate of it. She did
not tell him of this, but the old man knew it. Then she returned with
her children, bringing him berries which she gave him to eat. Again
there was a herd of buffalo that passed near the tent. Then the woman
deceived her husband in the same way. The old man went outdoors
and cried about the way in which his wife treated him. Then an owl
alighted near him. It said, 'T have come to help you. Your wife has
treated you badly and is trying to kill you. I will give you my
e3-es and let you have my sight." Then the old man could see again.
Next morning he left the tent where he had been alone, and went to-
wards the timber where his wife and the children had stayed all night.
He soon came to where the buffalo had fallen and saw the blood and
offal. From there he tracked his wife and the children to the timber and
found her busy preparing the meat. Coming upon her unexpectedly, he
said : 'T am glad that you have meat and are living well." She
looked at him and said: '1 dm glad that you can see again. What
clean, beautiful eyes you have! I was just about to go to you, but had
not yet finished boiling the bones for the fat in them. What piece will
you have, this one or thar one? Or would you like pemmican, or some
dried meat? All this is what I was going to take to you." "It makes
no difference to me what meat you give me," he said. Then she took
meat from the back, with fat in it, already cooked, and gave it to him.
He ate it. Then, saying nothing more to her, he killed her. Then he
said to his children in his thoughts : "Since you have abundance of
food, I shall leave you to take care of yourselves." Then he started
for the camp of his people and arrived there. After a month the chil-
dren had used up all the meat. Then they followed their father's trail
until they also reached the camp. When they arrived, their father cried
out aloud : "The unmerciful people have arrived. All prepare to break
camp and leave ! Let the children be tied up against poles and the poles
leaned against trees and left there." Then the people left their camp,
wdth the children bound on poles resting against trees. When the
wolves and coyotes, which always come about deserted camping places,
arrived there, an old wolf saw the two children fastened to the poles,
suffering thirst and hunger. He said to himself : "How pitiful those
children are I" Then he cried out to the wolves: "Come all of you
from all directions." The wolves and coyotes came from all parts of
the earth and the old wolf said to them: 'T pity those children. I
2-88 Field Columbian Museum — Anthropology, Vol. V.
want you to seize the poles and lower them slowly, and then to chew
off the ropes and free the children." Then the wolves and coyotes
did as he told them and loosened the children. The old wolf asked
them : "Where do you want to go ? Will you go again to the people
or somewhere else?" The children made no answer. They were
afraid. The wolf came near them, but they feared that he w'ould eat
them, and said not a word. Then he said: "Do not go back to the
people but remain here with us. Now I want you. Clouded-wolf, who
are above the others for your daring deeds, to provide food for
them. I want you also, White-wolf, to look for food for them, and
I want you, Black-coyote, who have done deeds which the others could
not do, to go out and get them food ; and you also. Black-wolf, who are
brave and cunning, provide meat for them.'' Then these four chief
wolves started out in the four directions. Clouded-wolf came back
bringing meat from the back of the buffalo with the skin still on it.
White-wolf also brought the best parts of the meat, and so did Black-
coyote and Black-wolf. They piled it up in front of the children and
these ate it, regaining their strength. Then the old wolf told them to
live in the thick timber where there was good shelter, and he went with
them.
It was now winter. The boy gathered poles and made a frame
for a brush house, while his sister gathered long weeds and thatched
them over the frame. She also made a door of sticks and brush, and
inside she put brush for bedding. Near the door they prepared a place
for the old wolf to sleep. Then it began to snow. The old wolf said :
"It it were not for your kind treatment I should now be out in the
storm in my feeble old age, and suffering from cold. I thank you
for this. Look at me! I have not the same color that I had when
I was young. I have no strength and no swiftness and no warmth.
I am old and can endure no cold. Therefore I thank you for living
with you in this warm place." At night the old wolf slept by the door
on the right side, the girl on the north side of the tent and the boy
at the back. In the morning the boy was the first to get up, in order
to make the fire. As he looked out from the door there was snow all
about. To his surprise, at a short distance there were herds of -elk.
It was as if there were something yellow over the snow as far as he
could see ; in the timber, on the river banks, and everywhere, elk were
walking, standing, and lying. In astonishment he closed the door
and said to his sister : "Get up, there is a herd of elk close by !" "What
can I do? I can do nothing," said the girl ; but he kept trying to arouse
ber. "Get up and look at them, anyhow." She said: "I can do noth-
Oct., 1903. Arapaho Traditions — Dorsey and Kroep.kr. 289
ing by looking at them." Then the wolf said: "My grandchild, get
up and look at them." Then she got up and opened the door, and as
soon as she looked at the elk they fell down dead. The hoy said :
"Thus it is well that T waked you ; because I continually tried to make
vou get up, we have been helped. We have been pitied." Then the
girl took a flint knife with a bone handle and gave it to her brother and
said to him : "Take this and go out and skin them." He went out
and skinned the elk as easily as if he had done it before. As soon as
he had skinned one he threw the hide into the tent and the girl folded
it three times and sat on it and it was completely dressed. They con-
tinued to do this until all the skins had been worked,, while all the meat
was hanging sliced up in the trees near the river. They had killed
thirty-six elk. After he had brought in the last one, the girl said.
"Let all these elk skins be sewed together in the shape of a tent." Piling
them up she sat on them, and when she spread out the pile it had
become a tent, with a bird ornament (niihiniyohut) near the top and
four round ornaments at the sides, and a door, and rattles over the door.
Then the girl said : "When I go outside, let there be twenty-seven tent
poles, with two for the outside of the tent, twenty-nine in all." Then
she went out and there at her left were twenty-nine straight tent poles,
just of the length that she had ordered them to be. The poles had been
made from otter-weeds (yeiyanaxuuci, a species of composita). Then
the new tent stood there completely erected and covered. Then the
girl folded three elk skins, sat on them, and said: "Let this be a wall
hanging (ka^kusaaga"^), embroidered with lines of quills in various
colors." Then it was such, and she hung it behind her brother's bed.
Then she folded three other skins, to be a hanging for her bed, and sat
on them ; but she told the lines of embroidery to be closer together than
on her brother's. Then she folded and sat on three other skins, and
said : "To four places let there be attached three pendants. Let there
be nothing more." This she gave to the old man.
After seven days there was another fall of snow. The boy got up
early in the morning to make a fire and saw the snow and the .bufifalo
all about, the land being black with them. He waked his sister and
tried to make her get up. but she said again : "What can I do? Let me
sleep longer. You have broken my sleep." At last the wolf told her:
"My granddaughter, get up." Then she did so, and as she looked out
of the door the bufifalo fell dead. Then she told her brother to skin a
"two-teeth" (naniisa"kuta", a young buffalo). The brother said, "Why
do you wish this two-teeth?" 'Because its skin is^ soft, and quill em-
broidery will not break when we sit on it," she said. Then he brought
290 Field Columbian Museum — Anthropology, Vol. V.
in the skin. Then she took it and folded it three times and said : "Let
this become a robe with bird ornament.'' Then it became an em-
broidered robe and she gave it to her brother. Then she told him to
bring her the hide of a young cow. The boy brought it in to her, and
she folded it, and said, "Let this become a painted robe." Then it
turned to a robe, and when she spread it out, the painting was seen,
beautiful and bright. Then she sent her brother to get the hide of a
middle-aged buffalo. She folded it, and said, "Let this be a robe with
round embroidery in the four corners and let it have eight lines of
embroidery across, and between them black lines, painted with char-
coal." Then it became such a robe and she gave it to the old man.
Then she told her brother, "Now bring me the front half of a hide
which is woolly." When he brought it she folded it and said: "This
shall be a pillow embroidered with yellow quills. The eye, wdiich is
dark, will be represented by black hatahina fibers, but there will be
yellow quill embroidery around it. On the throat let there be a
hundred bars of yellow quills. Let the ear be a yellow cross of quill
work. The head should be round and the tail also should be em-
broidered ; and in four places let there be embroidery loops, two of
them in front and two behind. All around the edge let there be fifty
bars of quill work, and for the nose two bars of yellow quills." Then all
that she had said happened. Then she took another hide and said :
"Let mine be white. Let the eye be dark in the center and around it
let there be white and black. Let the ear be a black cross with white
about it. Let the throat be one hundred bars of white and black, the
black being toward the outside. Let the skull be round, white in the
center and black outside. Let the tail be quilled and let there be loops
in four places, and black and white bars following the edge all around."
When she had this pillow, she told her brother : "Now bring the hide
of a calf." This she embroidered in yellow and red quills. The eye
was red inside, surrounded by yellow. On the throat there were only
fifty bars ; otherwise this pillow was like the others. This she gave
to the old man.
After seven days there was snow again. When the boy got up in the
morning, he saw a herd of elk. His sister killed them by looking at
them, as before, and he brought the skins into the tent.^ There were
forty skins. When his sister had dressed them as before, she took a
piece of skin and told it to be a shirt embroidered with a circle of quills
on the chest, and another circle on the back, and strips of embroidery
over the shoulders and down the back. Along the seams there were
' The original repeats the incident in full.
Oct., 1903. Arapaho Traditions — Dorsky and Kroeber. 291
to be fring-es, and at the bottom pieces were to hang clown (hiotana").
Between the fringes were to be weasel skins and tnfts of lung hair at-
tached with quill embroidery. The quills were to be yellow. Then
she made him leggings, embroidered and fringed, and moccasins em-
broidered with a bird. Then she made a woman's dress for herself
with four rows of fringes, at the breast, at the waist, at the hips, and at
the bottom. It was covered with crosses of embroidery all over and
on her left shoulder (to the east as she stood facing the south), there
was a yellow sun, and on her right shoulder a yellow half-moon. As
she turned, she turned to the right, so that the sun on her shoulder
traveled in the direction of the sun. She also made leggings for her-
self embroidered all around the leg, and moccasins, the stripes on
which were farther apart than those on her brother's. The old man.
being old, received no clothing decorated like this.'
Then the bov said: "I wish I could have a panther of yellow-
color, with white sides, for a dog." His sister went outside the tent
and said. "Come, panther, you of the yellow color with w^hite sides,
come here !" Then a panther came, slowly twisting his tail, and
entered the tent, and lay down behind the boy's pillow, laying his head
on his outstretched feet. Then the boy said : 'T wish that you have
for vour dog a bear that has a white streak from his shoulders down
his forelegs and whose claws are white with a black streak."' Then
his sister went outside and said what he wanted, and a bear came
pacing, and sat at the foot of her bed.
After seven days it snowed again, and again in the morning it
was black with buffalo. The girl killed them as before by looking at
them." The boy brought her the skins and from them she made hair-
covered bags and folding parfle'ches, and other bags of rav>-hide, painted
with designs. He brought her forty skins and from these she made the
bags. Then she put dried meat into all of them and piled them up on
top of one another inside and outside of the tent, and still tl.ere was
meat on the trees.
While thev were in all this abundance, the people were hunting,
and two young men, brothers, were in advance. They came across this
tent of the brother and sister and their two dogs. The young man saw
them coming and went out to meet them. The two brothers saw all
the meat hanging on the trees and piled up outside of the tent, and
iThe young man's blanket with the bird embroidery is called baataatasauuxt; the old
man's with the eight lines of embroidery nanaiisantaxiiha. The girl's white-embroidered pillow is
called nanankuhiit hananuhu, her brother's shirt biigancinoxan his kind of leggings biig.-roxataan,
his bird-embroidered moccasins, niaheiha". Compare the styles of embroidery here described with
descriptions and illustrations in The Arapaho, Bulletin Am. Mus. Nat. Hist, XVIII, pt. I, p, Sgseq.
2 The original repeats the incident in full.
292 Field Columbian Museum — Anthropology, Vol. V.
therefore were very glad to see the children again, and cried from
joy at the meeting. The girl still remained inside the tent. The bear
appeared ready to attack the newcomers, and the panther also sat up
and watched. The young man, knowing that the two animals were
angry, told them, "Be quiet, lie down again." Then he brought the
two young men into the tent. They sat down very much afraid. The
girl sat looking on the ground, with a stick (kaahaya'') in her hand,
with which she sat playing as she faced the door. She spoke no word.
The brother told her to get meat. Then she brought pemmican in
wooden bowls and gave it to them. They ate it with relish. She, how-
ever, did not speak to them or look at them. When the two young men
had eaten, they told the young man that they would return to tell their
people that they had found him and his sister in all this abundance.
The girl gave them some meat and then told them that when they re-
turned with the people they must not approach too closely to her tent,
but camp farther down the river. Then the two men went back and told
the news to the people. Soon some of fhe people began to arrive in
advance of the camp, young men on horseback. The panther went out
and stood at one end of the meat and the bear walked to and fro in
front of it, guarding it. Then the girl ordered the bear to lie down,
which he did. Thereupon the young men came in and ate. Then the
people made their camp below and soon all came pouring in. The
girl told them that she would harm none of them except her father.
Then she told her dogs : '"These people continually come in, but I
will tell you when my father comes. I will know his voice ; he will be
the last one to enter." Indeed, at last he came in, saying: "'I am very
glad to see my children again." "There he comes, the old man; that
is he, the one talking," said the girl. The two animals were lying at
both sides of the door. As the man came he told his children : "Tell
them not to do anything to me. Prevent them from attacking me."
As he came between them, the bear. stiffened his hair and the panther
crouched for a spring, watching the old man's eye. Suddenly the
panther sprang on his chest and the bear seized him from behind. The
panther bit his throat while the bear took out a large piece from his
side. The man fell dead. Then the girl told the animals : "Carry
him out on the prairie and let him lie there." All the other people were
afraid and went home. Then an old man cried out: "They have done
that because their father treated them badly. They have treated him
right." Then the people went back to the tent and sat down ; and others
came in, and they asked for meat, and the girl told them to take the
meat that was farthest awav. Then all the women said, "This belongs
Oct., 1903. Arapaho Traditions — Dorsky and Krokp.kr. 295
to me," and "This pile is mine," and all scrambled for the meat. Then
they returned to their camp well provided with food. "Come over
here, this man has meat !" the people cried out, inviting each other,
without having- worked at all for their food. Then they wished to re-
main with the girl and her brother on account of their wonderful deeds.
But the girl said : "You should go on and look out for yourselves. If
you depend upon me I may also do wrong. Even if you leave me here
alone with all this plenty and then return to me, I might do wrong.
Therefore I think that you ought not to live through me. We will
subsist on what we now have as long as' it lasts, and then I will do no
more." Then she told the bear : "You can go back to your old place
and look for your own food. Over there is timber ; there you can
wander about." Then she said the same to the panther, and both the
animals went ofif, each going his own way. Then the girl said: "Now
I will go to cur father. My brother will go to our father. This myth
will be for all time. People will tell of me and there will be tradition
of me. I shall be in heaven, but my name will remain below." Then
thev went up to heaven. They are living yet, she is still here. Look at
her work, her designs, her embroidery. All this belongs to her. It is
she, she and her brother together.' — K.
128. — The Deserted Children."
There was a tribe. Children were playing at a little distance
from the camp-circle. A chief passed near them. Two little children,
a brother and sister, called him an ugly name. Going to the camp,
the chief said : "Let all move away. Let none drag their tent poles
over the ground, but let all lift them and carry them for a long dis-
tance. The children have spoken badly to me. Therefore I want to
abandon them so that they will be unable to follow us. Let every one
go and take even the dogs." So the people went. When the children
came back to where the camp had been they could see nothing. Crying,
they ran on looking for tracks, going at random. At last, at a great
distance, they found the tracks and followed them, still crying, and
finally reached the camp. Going to their parents' tent, they found them
inside. When they said : "My mother," their mother did not notice
them, but merely said : "I never had a daughter ; I have never had
a son." Then the chief caused the people to move, after tying the chil-
' The tale of the deserted children, which is also found separately in the next story, has the
following- distribution: Gros Ventre; Blackfoot (Grinnell, p. 50); Cheyenne (Journ. .^m. Folk Lore,
XIII, 1851; Dhegih^ ij. O. Dorsey, Contr. N. A. Ethn., VI, 83I; Iowa ij. O. Dorsey. Am. Antiq. IV,
286); Micmac (Rand, 461.
' Informant B.
294 Field Columbian Museum — Anthropology, Vol. V.
dren back to back and fastening their legs. They were left to starve.
Then a dog, so old that it could not bite, came and sucked and chewed
the rawhide thongs with which the children were tied, until they were
toft ; then it said to them : ''Stretch yourselves,'' and the children
struggled until the wet hide parted and they became free. Looking
about them, they at last found small pieces of meat which the people
had left. They made a hut of willows and grass and lived there.
Once, when the boy was alone, a voice spoke to him. He was unable
to see any one. It said to him : "Do not be discouraged ; you will be
as well able to provide for yourselves as are the other people. Now
go to that hill." The boy went to the hill and saw there a large hole,
about which were many bufifalo tracks. He went home and sat down
with his eyes shut. When his sister came in, she asked him : "What
is it?" He said to her: "Look toward that hill where the whitish
buffalo grass is." She looked and saw a black spot. It came nearer
and she saw that it was a string of buffalo. She told her brother.
When the buffalo were near, the boy said : "In which direction are
they?" She told him, and having turned his face toward them, he
opened his eyes. All the Iniffalo fell down dead. Then the girl went
out and butchered them. A voice spoke to her and told her : "Sit down
on the meat." She sat down on the Imffalo, and when she arose the
meat was all cut up, so that she had nothing to do but to hang it up to
dry. Then the voice told her again: "Sit down on the piled skins."
She did this and the skins were all dressed. Now the children con-
tinued to live in this way, and had a large tent and many blankets, and
more meat than they could use. The people who had abandoned them
were starving. Then some young men found the children, who were
now grown up, and recognized them, and saw the abundance they had.
They reported it to the People, and the people all moved to them. Then
their mother and father also came and embraced them, saying: "Is
this my daughter?" But the girl said: "I never had any mother."
And when the w'oman embraced the young man and called him her
son, he also said : "I never had a mother."^ — K.
129. — The Young Man and his Father-in-law.'
There was a tent in which were a man and his wife and his
brother. They were alone hunting. Then a girl baby was born to
them. She grew up to be a young woman and lived in a separate tent.
' According' also to a version told by informant I, the children were released by a dog, not a
wolf. The dog turned to a horse.
- Informant H.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 295
A young- man came there. Then the girl prepared food for him and
brought it to him, and her father said, "He shall become my son-in-
law." So the young man and the girl remained there over night. Next
morning the father said: "I wish my son-in-law to be industrious
and to do something for me." He asked him to go and get him sticks
for arrows. The sticks were to be perfectly straight, without knots or
branches. The young man went out, found sticks of ha'^wa^uubJici,
got them, and carried them home. "Here are the sticks for your
father," he said to his wife, and she took them to her father. He looked
at them and said : "These are not the kind I want," and would not
take them. This happened four times. Then the old man killed his
son-in-law. Then another young man came and was given food by the
girl and called son-in-law by her father. The next day he was also
asked to get perfectly straight sticks. He returned with a bundle of
na'abiici, but the old man said : "They are too full of knots and have
too many branches ; they are not the kind I want." Then he killed him
too. Another young man came and was given food and received as
son-in-law, and sent out after arrows. He brought back dogwood
(haa"xeihineniwahaati) that was straight and smooth. "Here is what
you sent for," said the daughter, crossly, to her father. "Well, you
seem to be angry," he answered her. This young man also went out four
times to get sticks and then was killed because the sticks were unsatis-
factory. The old man threw him into the river and fed him to some ani-
mal, and so nothing was known about him.
A fourth young man came there and was given the girl as wife.
The next morning he told his wife, "I will continue on my way," but
"her father said : "No. my son-in-law ; stay a while. You can take your
wife along with you when you go. I want you first to provide some
things for me and after that you can go on." Then he told his daugh-
ter: "Tell your husband that I wish him to get me sticks for arrows.''
Then the voung man went towards the east, crying and crying and cry-
ing; then went towards the south, and then back towards the river
near which they lived, until he reached a lake. "What are you crying
for? Is it something difficult?" said a voice to him. Perhaps it was
the owner of the lake. "I am looking for arrows," said the young
man. "I have been told that they must be perfectly straight, without
any knots or joints." Then the spirit said to him, "Very well, come
this way," and he was shown yeiyanaxuuci ("otter weed," a species of
composita). "This is the kind you are looking for," it said, and the
young man cut them and took them back with him. He gave them to
his wife to e:ive to her father. "That is the kind I want. I am glad.
296 Field Coluaibian Museum — Anthropology, Vol. V.
my son-in-law. Again do something for me," said the old man. "I
wish I were provided wath long wide feathers with black tips ; feathers
which break evenly in the center when they are split." The yotmg
man started out again and went along crying. He was called by a
voice and shown a plant which had large leaves. When he said that the
tips of the feathers must be black, the ends of the leaves became black.
He brought these back and the old man accepted the feathers gladly,
thanking him for bringing what he wanted. Meanwhile he had peeled
the sticks for the arrows, and now he told his daughter : "Tell my son-
in-law that I wish arrow points ; sharp, smooth, and evenly shaped
ones." The young man went out crying, going in the same direction
as before; first east, then south, then towards the west, and again a
voice called him. It showed him large willows and told him: "Pick
the leaves." He did so and brought them to the old man. Then the
old man said: "I wish an animal with horns like bird-claws." The
young man went out crying again. He came to a hill, on the side of
which seven bufifalo were lying ("sitting"). The young man called
to them and told them that he wished an animal with horns like bird-
claws. They said, "Very well." One of them was a young bull (wax-
agou), another a little older ("two-teeth"), a third had fully grown
horns. The four others were the four old men. The oldest buifalo said :
"I give you these three, you can take the one you want." The young
man looked them over and said, "This one is the one I take," and he
chose the oldest of the three, the one with full grown horns. Then
the oldest bull said to this one, "You have boasted much. Now is your
time to show what you are able to do." "Very well," he answered.
There was a black, hard rock just sticking out of the ground. Then the
bull rose, stretched himself, shook himself, stuck up his tail, and
looked about him. Then he went to the southwest and snorted out
black ; then he went to the northwest and snorted out blue ; then
to the northeast, red ; then to the southeast, white. Then he wal-
lowed and shook himself, so that the white dust rose, and rubbed
his nose on the grass. Then he hooked the rock with his horn and
chipped off a piece so that it flew away buzzing. Then with his left
horn he pierced the rock in the middle at the bottom and split it so
that the halves fell apart. "If I do not succeed the first time, that is
what I will do the second time," he said. The old bufifalo said to the
man, "Now this bull will lead you ; you must follow him. Remember
that that man is powerful and hard to overcome. We know what he is
doing. He will be on a tree with his bow and arrows, and when he
shoots he will pretend to shoot at the bull, but will shoot at you. Stand
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 297
behind the l)ul! and llic arrows will not pierce you. The arrows will hit
the bull, but will hang down from him without piercing him. After he
has shot three times and the arrows have taken no efifect, tell him :
'You sav that vou are strong" and ])owcrful ! Come down ! Do not
be a coward !' Then he will come down from the tree. When he has
come down, the bull will turn and attack you. You must run away,
and that will cause the man to go away from the tree. When the
bull has killed him, gather all the parts of his body and burn
them. Be sure you are not tempted to take anything from the sparks
that tlv out from the body of this man, which will turn to elk teeth
and bone beads and eagle feathers and other valuables. Throw them
all back into the fire."
Then the young man started, following the bull until they came
near the tree. The man shot at the bull without result, and for the
fourth shot came down from the tree. Then the bull faced him,
charged on him, hooked him, threw him up, hooked him again, and
continued to throw' him up until he was torn to strings. Then the
young man burned the old man for four days, until there was nothing
left of him but ashes, observing the warning that had been given him.
The ashes became white clay used for painting arrows. The bull went
back. Then the young man went to his wife and her mother and asked
them: "Wliat 'has this man done previously?" He did net know that
he had killed other men, but suspected it because his body turned to
valuables. The old woman said : "When visiters came they became
the old man's sons-in-law, and he sent them out four times to get sticks
for arrows. They were unsuccessful, and the fourth time he killed
them. There were three such young men. He fed their bodies to an
animal. It must be a water animal, for there are no tracks about.'"
Then the young man said : "1 do not know where you came from.
But I know where I came from, for I started from a camp of people.
I will take you to the people from whom I came, and I will tell them
everything." Then they traveled for four days until they reached the
camp. The young man invited all the people ; then he began and told
them his story. Then he said, "There have been the following lives
(generations). The first did not do as they ought and were de-
stroyed. The second did not do to each other as was right and were
also destroyed. In the third the people did not do well. They were
cannibals, so they also were wdped out. The fourth life was this man,
whose body consisted of the valuables of life. He did not eat human
flesh, but he fed it to an animal. Look at these lives ! They all had
blood and hardships and troubles. Now I will go to the father and
298 Field Columbian Museum — Anthropology, Vol. V.
leave this story for you to tell to another generation. So begin now,
old men and old women, tell from now on what I have done. Tell how
this man with his wife and daughter went away to live alone for some
time; and tell them what I did. Remember it well, for this man is
no longer dangerous, but his body and ashes will be seen on the ar-
rows." And then at night he went up to his father. He left this myth
with the people, and this is the teaching of it. His name was Hixt-
caba inen, Above-Man.' — K.
130. — Blood-Clot-Boy.'
It was winter time and the snow was deep. A man lived with his
two wives, who were sisters, and with the old man, his father-in-law,
and his wife. They went hunting. They went so far that when they
thought they had a good place from which to hunt, they made a perma-
nent camp. The son-in-law was a hard man and had no pity for the
old people. One of the sisters, the younger, was sorry for her parents.
During the absence of her husband she secretly gave them meat. Since
ihe snow was deep, the man would bring home his meat by rolling it
in the hide and then dragging it home. He told his wives not to give
any meat to their parents. But the younger succeeded in stealing
some to give them. Her parents were old and could not even go out
to get wood. Their son-in-law had much meat and many hides, while
the old people were nearly starved. The son-in-law became suspicious
because the old man and woman were able to endure starvation so long.
He asked his wives whether they fed their parents. One denied it ;
the other was silent. He told them strongly that if he found tnem giv-
ing their parents food he would punish them ; they must not give any
of the meat that he brought. One day when the son-in-law was hunt-
ing, the old man, though feeble, followed him in order that he might
pick up the hoofs and other leavings. He found a clot of blood on
the snow, frozen hard. He picked it up gladly. "Thanks, I have
found something for my wife to eat." He stretched his hands to the
four directions in thanks. He had no shirt, and wore only a robe
tied about him. He put the clot next to his side and started back
■The myth of the young man whom his magically powerful father-in-law fails to kill, occurs
widely spread in various forms and connections. Its greatest development is on the Pacific side of
North America. Cf. Cheyenne (Journ. Am. Folk Lore, Xlll, 177); Cree (Russell, Expl. in the Far North,
205); Carrier (Morice, Trans. Can. Inst. V, 7); Chilcotin (Farrand, Mem. Am. Mus. Nat. Hist. IV, 26);
North Pacific Coast from Columbia river northward (Boas, Indianische Sagen, 39, 68, 70; Chinook;
Texts, 31: Kathlamet Texts. Bull. Bur. Ethn. No. 26, 113; Tsimshian Texts, Bull. Bur. Ethn. No. 27, 130;
Farrand. Mem. Am. Mus. Nat. Hist., IV, 113); Maidu (Dixon, Bull. Am. Mus. Nat. Hist,, XVII, ii,
67); Wintun (Curtin, Creation Myths of Primitive America, 121); Yana (ibid., 281, 425); and many other
Californian tribes.
■ From informant H.
Oct., 1903. Arahaho Traditions — Dorsev and Kroeber. 299
with a good heart, happy that he had succeeded so well. On his way
back the blood made itself noticeable. As he went on, the clot felt
as if it were a human being. Before he reached home he thought he
would feel it. To his surprise he felt a baby. To make sure, he
opened his blanket wide and looked. It was a boy. He entered the
tent and said to his wife: "We have a child, a boy." "Thanks," she
said, and reached out for the child. Tlie old man sat down on the bed,
while she gathered buffalo chips to keep the baby clean and soft. She
asked him how he got it, and he told her. She said : ' I am glad to
have a son." The man said : "I love my boy, I am glad to have him."
The sisters, in their tent near by, heard them speaking. "Listen what
our parents are talking about. Let us go to see. They are talking
to their child." The younger went to find out, and when she came in
the tent, asked her parents about the child. They had laid it away at
the back of the tent. "Well, daughter," they said, "we have a child."
"What is it?" "It is a girl," they said. "May I see it?" she said.
"Certainly." So they opened the covering of the cradle. The woman
said : "How pretty the little girl looks ! What a pretty nose and glis-
tening hair !" She went back and told her elder sister. Her elder sister
said to her: "Carry meat there, so our younger sister may have milk."
So she took meat to the tent. The old people said: "We are glad
to have meat." Then the son-in-law returned as usual, dragging a
bundle of meat on the snow. When he entered the tent both his wives
told him the news. "Is that so?" he said. "Take this meat to them!
I am g-lad that I shall have another wife. Go and bring the child here."
The old people, when they gave his wives the child, said : "Do not un-
wrap the child ; its navel is yet sore, and it is crying on account of it."
Then they took it to the other tent. "Let me have the child," said the
man. "I am glad to have another wife. I will unwrap it." "Do not
unwrap it; its navel is yet sore," they said. "Very well," he said.
Then they took the child back to the old people. Now the son-in-law
wished to provide meat for them. He gave them much, so that they
were never hungry. The child grew up fast. When the man went
hunting, it played outside. It was dressed as a girl, but behaved like a
boy as it played. The man saw it playing, and found it to be a boy.
He said to his wives : "You have deceived me. You told me it was
a girl, but you lied. If you had not lied to me, the old people would
have been dead now, for I hated them." He continually went hunting.
A last rib and tendon were lying about the camp. The boy wanted a
bow. "I cannot make a bow for you, I am too feeble," said the old
man. "Xo, father, you can do it. Here is a tendon. Take it and it
300 Field Columbian Museum — Anthropology, Vol. V.
will become sinew." The old man took it and it became sinew. Then
the boy said : "Make me four arrows. Paint two black and two red."
"Well, my son, you have named the best ones," said the old man. He
was pleased at the boy's knowledge. The man came back with meat.
"Brother-in-law, have you my meat?" said the boy. "No, go away. I
was deceived about you once. I want nothing to do with you," said
the man. The boy turned away and played. The man again went hunt-
ing. The boy said: "Father, I will follow my brother-in-law." He
took his bow and arrows and tracked the man. The snow reached
nearly to his hips. He saw him cutting the buffalo. He went straight
towards him, but his brother-in-law ignored him. The boy took hold
of a hoof to help him skin the carcass. "Go away, I don't want you !"
said the man. When he opened the buffalo the boy said: "I want to
take out the kidney for my father to eat." "No, do not take it," said
the man, and threw him into the snow. Next time the boy wanted the
unborn calf in the buffalo. Again his brother-in-law pushed him. He
fell on his face in the snow. He got up, cried a little, brushed him-
self, stood there and thought. The man had nearly finished butcher-
ing. Then the boy went to take the hoofs and leavings. "Leave that!
You displease me. You have been the cause that the old people have
lived long!" said the man, and threw him into the snow again. The
boy got up and brushed the snow off himself, crying a little. A
fourth time, while his brother-in-law was hitting the ribs with a bone
in order to break them, the boy went to take some. He was thrown
into the snow. He brushed the snow from himself. Standing behind
his brother-in-law, he took his bow and one arrow and shot him in ano.
The point stuck out under the chin. "This is your punishment," he
said to him. "You have killed me," said the man. "Yes, you deserve
it," the boy said to him. He shot him four times. Then the man was
dead. The boy drew out the arrows and wiped them on the dead man's
hair. Then he said: 'T am not the cause of your death. Our father
caused me to kill you because you maltreated my father and mother.
But you shall go to the good world." Then taking his blanket, he put
the meat into it. He stretched himself and became a tall young man.
Then he went home, taking the meat. In front of the tents, at a little
distance, he waited for the people to come out. They did not come.
So he called to his mother : "I have brought you meat !" He called in
a strong voice. She came out and saw that her son was different ; that
he was grown up and beautiful. The old man hugged him. 'What a
fine young man I have for my son," he said. Then they took the meat
inside. The bov said : "Which of vour daughters pitied you and helped
Oct., 1903. Arapaho Traditions — Dorsev and Kroerer. 301
you?" "The youni^er one," they said. He told them: "I have killed
my brother-in-law. Now his wife will go with him. because she helped
him to treat you so cruelly." Then he shot his elder sister and killed
her. He said: "She has gone to the same place, the best place. Our
father has caused me to do this because your son-in-law and your
daughter treated you so badly. They will be peaceable and live well
hereafter." After this he went hunting and brought back buffalo as
his brother-in-law had. until they had plenty. When he thought they
had enough meat, he asked: "Are these two the only tents on earth?"
"No, over there," said the old man, pointing to the north, "is a large
camp. But, my son. ahead of us are dangerous people. There where
the large woods are are insane people, and there on the side of the hill
in the woods is their camp." It was spring and the snow was in spots
on the ground. They went towards the place the old man had pointed
out. Before they reached it the boy killed a buffalo, and while he
skinned it they looked on. The old man was afraid and w^arned them
to watch. His daughter said : "There are persons coming, two of
them," The boy, without looking up. suddenly became clotted blood
again, falling into the blood under the ribs of the buffalo. A whet-
stone that he was holding lay in the blood. The others said nothing
from fear of the persons who were approaching. The two came and
said: "What became of Clot-child? He has given us his sister to use
for our pleasure." Clot-child heard it. They looked for him. stand-
ing not far apart. "Let this whetstone break in two," Clot-child
said, and threw it. It broke and struck both of them behind the ear,
and they fell down dead. Clot-child stood up as a man again. The old
man said : "What a great son I have ! He kills persons that no one
else dares to approach." They took the meat, and the boy said : "You
may go on and camp where you wish. I will go to those woods and
see the people there." He came to a tent that stood alone ; c ne blind
Avoman was in it. He approached, stood, and listened. The old woman
said: "Clot-child, where are you going?" He was surprised. "How
does she know it is I ?" he thought, while he held his hands over his
mouth in astonishment. "Why do you hold your hand over your
mouth?" she said. Then Clot-child went inside the tent. Human bones
and meat were hanging strung up. He pretended that he was hungry
and wanted to eat. The blind woman said : "You may have fat meat
from the back to eat. Cook it yourself." He asked her : "Where are
the others?" She said: "They have gone out in various directions
gathering meat." Then he said: "Why did you stay here?" and hit
her. He put the fat meat over the fire. Then he laid it on the ashes.
302 Field Columbian Museum — Anthropology, Vol. V.
When it was hot, he said : "Here is your meat," and put it on her face
and burned her to death. He said : "You have done what was not right.
I give you this punishment." When he killed her the rest knew it and
returned. He went outside and saw them coming running at top speed,
one behind the other. When they came near him they said : "You cannot
go up to the sky, you cannot go underground. You cannot escape
from us ;' we will surely catch you." He said : "I have the gift of
swiftness by means of this bow. First, I shall have the swiftness of a
chicken-hawk." When they came close, he motioned with his bow
and rose up and flew away swiftly. They followed him swiftly. He
came down to earth, and they did so too. Four times they did this.
He began to be tired. "Now, by means of this bow, I shall try to do
something on the ground," said Clot-child. He became a jack-rabbit.
He ran away, jumping like a jack-rabbit, and they followed him Then
the third time he decided not to spare them. Running toward the river,
he became a cotton-tail rabbit. They had nearly caught him. The river
was frozen thin. He ran across, turned, and stood there li^ke a man.
while they broke through in various places. "Let the ice close and
become as solid as if ground," he said. Thus he destroyed them. Then
he went to his parents. The old man said : "Where were vou?" Clot-
child said : "I tried to escape from some persons and finally killed them."
"What dangerous beings you have met and destroyed!" said the old
man. He was glad that his son had succeeded. They went on again.
The old man said : "There where the hill is white along the river is a
deep canyon, and there is another dangerous person." "Yes, I will go
there," said Clot-child. Then he went there. He came near. Some
one was motioning to him with a blanket to come. He thought : "Well,
T am coming, he need not hurry me. I will arrive there when I arrive."
Then he came close. The person continued to motion to him to come.
He motioned to him to come quietly. He said softly : "Do not make
a noise! He might hear you! I will explain to you later." "Very
well," said Clot-child. The man took him by the hand and led him
to the edge of a big hole. "Look over the edge! Step softly, make
no noise !" he whispered. "Yes," Clot-child said. He was very care-
ful. When he was at the edge, the man made a push at him. "I push
daylight." he said, as Clot-child stepped to one side, and he fell down
the brink. "Right into the ribs," said Clot-child, and the man fell
liead first into the ribs of a dead body below and tore the skin from
his face. Then the boy went down and cut ofif his arms and his feet.
He said to him : "You are alive now. I will kill you. But you will
become an animal, one with a bare head. You will not be dangerous."
Oct., 1903. Arapaho Traditions — Dorsey and Kroerer. 303
He was the buzzard. The boy took the wings and tail that he had cut
off from him to his father, and told him to make arrows from them.
They went on again. 'I1ic old people and his sister camped before they
reached the large camp ; the boy went on towards it. When he reached
the camp a young man met him and said to him: "Clot-chiid, there
is a woman who has heard of you and speaks badly of you. She says,
'I think that this man spoken of so much is ugly.' " This woman con-
stantly worked quill embroidery. Her name was Beaver- won, an.
When young men went by in order to attract her attention, she rolled
up her work and went inside her tent. She was very hard to marry.
Then Clot-child looked for some one who would receive him as rela-
tive. He went to an old woman's tent. She called him grandson.
There he was given pcrnmican. He asked her for meat. She said:
'•The bear people in tl e iribe are selfish. They have it all. They will
allow no one to have meat." Then he sent her to ask for meat. The
old woman went to the l^ear who was guarding the meat and asked him
for some. He spoke to ber so angrily that she fell down from fear.
She returned and told Clot-child. Then he went himself and took of
the meat. The bear went to attack him. When he approached Clot-
child he leaped, but Clot-child dodged him. Again the bear leaped,
but was avoided, until he became tired, when Clot-child took his .bow
and shot him. One after another the bears came out to attack Clot-
child and he shot them. All the fierce ones were dead. The survivors
tied. He shot them also. There was only one that he did not shoot.
It took refuge in the brush. "Spare me, I am alone," it said. "Well,
then, remain there," said Clot-child. "You will be in the timber."
The bear said : "When you are unaware, but I see you, I will attack
you and will kill you." "Very well," Clot-child answered. "But you
will not see far. Your eyes will not be good." "But I .shall smell vou,"
the bear said. Clot-child answered : ''Very well. But live alone. You
will be by yourself, in the woods." In the morning he went to where
he knew Beaver-woman was, in order to pass by before her. She
looked at him, rolled up her work, and went indoors. 'Tf that is Clot-
child, I do not wish him," she said. He heard her. He said: "It is
easy to get that woman. I know how to do it. Her heart is not
strong." He took stems of small vines (biiteisana^ku) and stripped
them, and rul)l)ed thcni with sap of ha"wa"uu. At night he put an end
of the vine at her tent, and laid it along the ground. He tied the end
to his flute. Then he blew his flute. His playing charmed the woman.
She thcTight : "I have never heard such flute-playing before. Man>'
young men have passed by, but they never played like this. Let me
304 Field Columbian Museum — Anthropology, Vol. V.
see who it is." She g"ot out of bed, put on her leggings, and followed
the course of the music. She came to Clot-child, who sat facing the
other way. She put her hands on his shoulders. She said : "Who
are you? Are you the one pla3ang? I can do nothing but come to
you." "Why did you come here at night? Are you not afraid?" he
said. "No. you attracted me. I could not sleep on account of your
playing. Can you take me as wife?" ''That is difficult. You con-
stantly work, I am always traveling. I do not see what use I can be
to you." "But here I am out on the prairie with you. Why can you
not take me?" she said. "I thought you called me ugly and said I was
not good enough for you. I do not see how we can live together.
Well, then, T must go with you, I suppose." Instead of taking her
to his parents, he took her to the old woman to whose tent he had come.
"Oh, my grandson, you have put the other young men to shame, hand-
some as they are, by getting this beautiful woman," said the old woman.
*'Am I not more beautiful than she?" he said. The old woman said:
"I mean she is good at working quills." The young woman said not a
word. Then she led Clot-child to her own tent. They went in. It was
a fine tent, well furnished. She took a blanket embroidered with a bird.
They lay down together and spread this over themselves. She asked
him: "What did you do to get me so easily?" He said: "When I
arrived I was told that you spoke badly of me," and he told her what he
had done. He said : "Now I will go back. I want to see my parents.
They have heard nothing about me. I have killed persons three times
on the way." Se he went back. Then he slept with his parents, lying
between them, and hugged and kissed them, and in the middle of the
night he went to our father, and he is now often spoken of in the lodges
(dances). "I am going to my father. As soon as you can, I want you
to tell my story, because I came to you," he said to his parents.' — K.
131. — Blood-Clot-Boy and White-Owl.
In the fall of the year the people were on a buffalo hunt. The
approach of winter was very discouraging to the people and stock.
The camp-circle was located near the river, at the edge of thick timber.
During this period Blood-Clot-Boy (or Searching-Child) was' born,
or became a part of the tribe. As the people went about at their usual
occupations, Blood-Clot-Boy grew^ up quite a young man. full of life
and ambition.
^A favorite myth on the plains. Cf. (5ros Ventre; Biaclcfoot (Grinneli, 20); Dakota (Riggrs,
■Contr. N. A. Ethn., IX, q;); DhegihalJ. O. Dorsey, Contr. N. A, Ethn., VI, 48). The Maidu myth of
Kutsem Yeponi, the conqueror who grew from a bead (Dixon, Bull. Am. Mus. Nat. Hist.. XVII, ii, 5g),
seems to be a Californian equivalent.
Oct., 1903. Arapaho Traditions — Dorsey and Kroebek. 305
One clay the people saw a vast herd of huffalo at a short distance
and hegan to get ready for the chase. Blood-Clot-Boy, hearing of the
prospects for the day, went to prepare himself. When the hunting
party started ofif, he joined them. Reaching the vast herd on a hroad
prairie, they made a charge on them, killing many fat ones.
While the men were busy skinning their beeves, a dusty looking
cloud came out from the north. The wind then was very biting and
piercing and the clouds were traveling very low.
"Well, v.e have got to go home soon, Blood-Clot-Boy. It is get-
ting very cold and the wind is whistling by us. Besides, remember
that vou are yet a mere boy. So let us all go hoine with what we have,"
said the men. "Oh, no. We want to kill some more beeves. Well, you
folks are going home surely. Who says that there is such a thing as
White-Owl. For my part, I have no idea of his appearance. I have
never heard of any creature making snow. It is an impossible thing
to make snow. I will not go home until I get enough buffalo. Those
people try to make me think or believe that the storm or White-Owl
is coming to injure us," said Blood-Clot-Boy. In spite of all persuasion
given to him, the men loaded themselves with fresh beeves and started
toward home, leaving him behind. "Indeed, I don't have any faith in
\Miite-Owl as being the originator of cold weather. I am not afraid of
him, besides there is no such person,"' said Blood-Clot-Boy, while the
men were leaving him. He sat on the ground facing toward the storm,
nicely wrapped up with a robe. The storm was raging furiously, and
in a short time the ground was fully covered with "white" snow. It
somewhat drifted into banks around him. But he was still watching
to see White-Owl flying about. On account of the severe wind, it was
impossible to see any distance. Still he was sitting on the ground, anx-
iously watching the falling of the snow before him. Finally through
a dense cloud he saw White-Owl flying up and down toward him. and
the storm began to get worse. He then turned around and sat down
again on the ground, facing toward the south, neatly covered up with
his robe. After White-Owl had produced more wind with snow
around him, he lighted a short distance in front of Blood-Clot-Boy.
^'Well, man, you may know that this is the way that I always do when
I am feeling happy. I am the one who brings this kind of season. Just
look at my power, will you ?" said White-Owl. flapping his broad wings.
"Yes, that is good," said Blood-Clot-Boy, wnth sarcasm. When White-
Owl heard this remark he raised his head and flapped his wings, which
caused more wind and snow to drift closely around him. Still he didn't
move from his seat.
3o6 Field Columbian Museum — Anthropology, Vol. V.
"I see that you are trying to plague me. We will now proceed to
a challenge for an exhibition of power, and let our own bodies be for
the results. If you cannot tell me of things aright, you will lose your
life, but should you conquer me at last, the victory is yours," said
White-Owl. As he spoke to Blood-Clot-Boy the snow would blow
around him and the wind would whistle.
"Well, let me ask you this question, and I want you to answer it
without hesitation : Where do you come from, anyhow ?'' When he
had put this question to Blood-Clot-Boy, the wind and snow blew
furiously around them. ' Well, well ! Do you know that it is as plain
as day? I came forth from my father,"' said Blood-Clot-Boy. ''That
is right, man. Your idea is worthy," said White-Owl. The storm
continued with fury. The snow would dash over Blood-Clot-Boy
and there was a steep wall of snow around him.
"Well, let me ask you another question, and I want you to answer
it quick: Wliat is the most useful thing?" White-Owl flapped his
broad wings, which j^oduced more wind and sncw. "Well, did yon
ever know that it is the eyes ? A man cannot get to any place without
the aid of sight ; besides, the sight, there is a heart, and mind and feet
to accomplish a desire or plan. A person without heart, mind and
feet cannot get to any place," said Blood-Clot-Boy. "That is a good
guess, but I have another question, which I want you to answer at
once: Which of the two things is the best benefactor, man or wife?"
When White-Owl put this question, there came another blizzard, and
the snow was getting deeper all the time. When the wind blew, the
snow went ofif in heavy blocks. Blood-Clot-Boy was still sitting on the
ground neatly wrapped up with a buffalo robe. "Well, I think you
ought to know- who are the best companions. It is not very wise for me
to pick one, because they are both useful. If a man remains single, he
will die a bachelor, and so with the woman, she will die an old maid.
But on the other hand, if they were married each would be to the other
an equal blessing. One does just as much as the other. They are both
benefactors," said Blood-Clot-Boy. (Reference is here made to the
seeds of man and wife.) "That is good. It is true that one is just as
good in every particular as the other," said White-Owl, slightly rais-
ing his head and wings, which brought more sleet and snow.
"Well, I want to know many things, and I want you to tell me
what are the most sacred things (medicine)," said White-Owl. "Well,
there are three things which I think are sacred enough fc-r any one of
common sense, namely, day, night, and earth. The thing is a 'medi-
cine' ('heart egg'), by which we see things with the aid of light. It
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 307
is a wonder. It is a 'medicine' that we sleep at night. It is a 'medicine'
that we are sitting or standing on the ground," said Blood-Clot-Boy.
"That is good. I thought you would name something else," said
White-Owl, breathing heavily. The storm continued with fury.
"Well, I have another thing to ask about, and I want you to
answer it: What travels swiftly, or what is it that has velocity?"
"It is the eyesight. Of course we think of things, too, but we get to
them by directing our sight," said Blood-Clot-Boy, hastily. "That
is good again. You are very cunning," said White-Owl, flapping his
broad wings and tail, which sent another sharp blizzard which almost
blew Blood-Clot-Boy out of sight. But around him there was no
snow.
"Well, I would like to know this: "What is it that has many
branches and yet is very light?" "That is as easy as it is for you to
put your feet on earth. It is the eagle breath feather," said Blood-
Clot-Boy, breathing and swallowing his saliva. "You are clever. I did
not think that you would guess it," said White-Owl.
"Now listen to me: What are the things that never get tired in
listening very attentively to everything, or to mankind?" said White-
Owl. "Well, let me think a little, — there are a good many, but the
best and most attentive people are the tipi pegs. They never get tired
of standing and listening to persons," said Blood-Clot-Boy. "That is
a good guess. I didn't think that you would mention them," said
White-Owl, shaking his broad wings and tail, which caused another
blizzard.
"Well, I want to know if you can tell me who are the parties that
never get tired of motioning to come," said White-Owl, with another
biting blizzard. "It is the eyelids. They are constantly inviting others
to come — everything," said Blood-Clot-Boy. "You are clever, I think
that you have thought out these things beforehand," said White-Owl.
"Well, I want to know if you can tell me what you live on mostly?
What do you eat to live?" said White-Owl, sending another blizzard
with powerful wind. "Oh, my ! It is tiresome to mention the things,
because there are a good many of them. But above all, my dependence
is on bufifalo meat (he disposes')." "That is right. The animal's body
is large and fat," said White-Owl.
"Now listen! Can you tell me how to get weapons? Now think
of this seriously," said White-Owl, flapping his wings and tail, which
sent a whistling blizzard. White-Owl and Blood-Clot-Boy, being at
close range, could not see each other on account of the flying flakes.
■"Well, it is as plain as you see the day and walk on the ground, — I go
3o8 Field Columbian Museum — Anthropology, Vol. V.
out and get a wolf's hide, have his Hmbs painted in red from knee
joints to the feet, then get a big flank, mostly of cartilage, and place
it along the side of the wolf's hide. After this is done, I go over to a
high hill, close to a cedar tree and dig a circle with a small opening
at the side. Then I cover the circle with thin layers of grass and
willow sticks and then place this wolf on top of it. Just after the sun
sets, I enter this pit or trap hole without eating anything for the day.
I close the opening with grass and brushes and remain all night long.
During the day, if I catch the eagles, I pull out the feathers from them
and stake the eagle tail feathers around the edge of this pit, together
with the eagle breath feathers. Then I take a stick and attach the
feathers to it," said Blood-Clot-Boy. (This refers to war bonnets and
club-boards, lances and other weapons as well.) "This is very good.
It is surprising to know that you are well posted on these things: I
think that you are a nice man, after all," said White-Owl.
"Well, now, I would like to know how you manage to get fire?
From what source do you get fire? You seem to know so much," said
White-Owl, loudly (thunder in the clouds), flapping its broad wings
and tail, which brought more snow, sleet and rain, and then a very
cold wind following. "Well, I thought you would know about it, since
you -claim to be a powerful 'man'," said Blood-Clot-Boy, rising from his
seat and walking ofif toward the southwest, causing that portion of the
ground to be like a sultry spring day. Though the ground was very
wet, yet the sun shone very hot, and there was a calm over the earth.
Reaching a small hill, he searched around and found a flint stone, went
down the river and got dry pith, also picked up some grass for kindling
and then picked up an armful of dry wood. "These are the elements
of fire. Watch me, here I go. There is a fire," said Blood-Clot-Boy,
getting away from it and taking his seat again. "Well, well ! You are
very cute. I did not think that you would succeed, but here you have
made the fire," said White-Owl.
"Say, I am getting quite hungry. You and I have been a long,
time together," said White-Owl, with no more blizzard. "All right,"
said Blood-Clot-Boy, starting ofi^ toward the river He reached a
leaning dead cottonwood tree. So he pulled off a large piece of bark,
then the thin layer next to the trunk. Carrying these he went off a dis-
tance and found a dead cottonwood log lying on the ground. He took
a piece from it and started back to the fire. Seating himself close to
The fire he took a stick and pierced the bark, and held it over the fire
for some time, until it was a roasted tenderloin. He took this out from
the fire and then stuck this thin layer of cottonwood and held it over
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 309
the fire for some time, until it was good juicy tallow, — fat from intes-
tines. After he had taken this away from the fire, he threw this lump
of soft Cottonwood into the fire and let it lie on the fire for some time,
until it was a thick piece of lump fat. "Here they are, Man. Take
them, and satisfy your hunger," said Blood-Clot-Boy, blowing his nose.
After White-Owl had eaten the victuals furnished by Blood-Clot-Boy,
he thanked the young man.
"Well, I am not quite satisfied. So I would like to eat some more,
if you can get it," said White-Owl, smacking his lips. "All right,"
said Blood-Clot-Boy, starting off. After some time he brought two
small rounded buft'alo chips. Seating himself near the fire he threw
them on the hot charcoals, until they were roasted like two fat kidneys.
"Here, Man, take these and satisfy your hunger," said Blood-Clot-Boy,
with a hint. White-Owl took them and relished the victuals.
"Say, I cannot get enough of these things to eat. I would like
very much more to eat," said White-Owl, moving around a little. "All
right," said Blood-Clot-Boy, starting off and bringing a big chunk of
bull's chips. Seating himself near the fire, he threw this chip to roast,
until it was a nice juicy pemmican. "Here, Man, take this and sit
down. Eat it until your hunger is satisfied," said Blood-Clot-Boy.
"Thank you, it is very delicious food ; you are very clever," said White-
Owl, swallowing the big lump. Blood- Clot- Boy complained of feed-
ing White-Owl, and asked for return treatment.
"I am well pleased with your ability," said White-Owl, but there
is another thing I want you to tell me: "How do you make a knife?
Where do you get it? It is my desire to know this." "Well, Man,
what are you trying to do, anyhow? I have told vou everything, and
fed you on choice food, and yet you still question me. The knife is
made from a standing vertebra, and the handle of it is derived from the
hard tendon about the neck." Thus Blood-Clot-Boy made the knife
with solid blade, from buffalo. "Good, good, Young Man ! You are
clever. In spite of all my powerful actions upon you, you stood solid
and faced me when I was in fury. Being desirous of 'yonder' life,
I shall this day grant you to live up to my time. I have the control of
the four hills of life. May you live long," said White-Owl, flying away
to the northwest.
This story points to trials and temptations in life, the accomplish-
ments.— D.
Told by Lonjr-Hair. Cf. No. 130. In a widely differing Pawnee variant, Blood-Clot-Boy, in the
end, becomes a blood clot and then a butlalo.
3IO Field Columbian Museum — Anthropology, Vol. V.
132. — Blood-Clot-Girl/
An old man and his wife, who had a daughter and a son-in-law,
were away alone, hunting buffalo. Their son-in-law had a hard heart
and was very greedy. Whenever he killed a buffalo, he told his wife :
"Tell the old man to go to that place and let him take the jaws and the
feet for himself." He himself took all the good meat. But the old
people did what he told them. Once the old woman cut up the meat
for her daughter. Then her son-in-law watched anxiously, and scolded
his wife that some of the meat which the old woman had cut up was
missing. His wife said : "All the meat is there. It has not yet all
been sliced. My mother received only her own proper portion. That
she has already eaten." Then the son-in-law again went hunting and
killed a buffalo and brought back the meat, and told his father-in-law
to skin the head and get the meat of the jaws for himself. Of all the
meat that he brought back, he gave the old man only the feet. As the
young man became easily angry, his father-in-law, who was now old,
did not say anything to him, but did as he had been told, and lived,
together with his wife, on the scanty remnants left for them on the
prairie by their son-in-law. The third time that the son-in-law killed
a buffalo, the same happened. The fourth time, he told his wife : "Tell
the old man that I have killed a buffalo bull, and wounded a cow. Let
him go out and skin the head of the bull and use the meat of the jaws.
Tell him that if he finds the cow he can have it all." Then the old
man went out, but instead of skinning the bull's head, followed the
bloody trail of the cow. It was nearly sunset and he had gone a long
way when he found a piece of clotted blood on the cow's trail. He
took this home. "I became very tired. This is all we shall have to
eat," he said to his wife. Then she put the clotted blood into a kettle
to make soup. As she boiled it, it rattled and made a noise. "My
daughter must be doing something," said the old man. Then the kettle
began to move and the water began to splash out from it. They poured
it out and found a little girl, very beautiful but very small. They
called her Clot-woman (notiniisei). Then their daughter came in and
saw the girl, and going back, told her husband. The man would not
believe her story and sent his wife to ask the old people to allow her
to bring the child to his tent, so that he might look at it. But the
old man and woman refused. Then their son-in-law promised them
sliced buffalo meat if he could have the child, but they refused again.
Then he sent them the meat, but they refused to accept it. They said
' Informants J.
Oct., 1903. Arapaho Traditions — Dorsky and Krokp.er. 311
they were goini;- away. The young man wanted them to wait until he
could go with them, but they left him and traveled until they reached
a camp-circle. The chief gave them a camping place next to his tent.
The chief's son got together abundance of food and sent it over to the
old people's tent, causing the messenger to ask for Clot-woman for
his wife. The old man said: "Very well; it is good. We have been
treated badly, but now everything is well. I am very glad to give my
daughter to the chief's son." The people were hunting buffalo. The
chief's son had killed several buffalo, and, bringing back many horse-
loacis of meat, gave them to his father-in-law. Then his first son-in-
law, who was jealous, also came and brought meat, but it was only one
horse-load He reproached the old man : "Why did you not give me
your daughter as you promised when you were living with me out on
the prairie?" The old woman took the hides which her new son-in-law
had brought her, and, piling them up, sat on them. Then they were
already dressed and sewed together into a tent. Then she took
small round pieces of hide and sat on them, and when she got up they
were beautifully embroidered tent ornaments. Then she took plants
with straight stems, and after she had sat on them, they had become
tent poles. So she put up the tent. It was very fine. The rattles on
it swung in the wind. Then her first son-in-law threw away his w'lie
and took a new wufe. He camped near these people. But wherever
he camped, the fine new tent always stood a short distance ahead of
him. He did not receive the beautiful Clot-woman. — K.
133- — Blood-Clot-Girl.
There were two tipis which stood in a bottom near the river. Tn
one of these tipis there were a father, mother, and son, and in the
other there were a husband (son-in-law to the father and mother of
the first tipi ) and his wife. The father and mother were dependent
upon their son-in-law's ability as a hunter, but the fact is, he was very
''■•uel and stingy to them
One day this son-in-law went out on a hunt and just at a short
distance from their camp killed a fat buffalo cow. The daughter was
strictl}- forbidden by her husband to do more than was necessarv for
the old folks, and to feed them on small muscles from the legs of ani-
mals, or something that was indigestible. She was also positively
instructed not to' have unnecessarv family conversations, but to keep
herself busy at ether things. The little son was all the time conveving
the W'ishes or desires of the parents to their daughter.
312 Field Columbian Museum — Anthropology, Vol. V.
The son-in-law returned to his tipi. Entering it, he seated himself
on his bed and said to his wife, who was busily engaged packing away
dried beef in parflecbes and bags, for future use, "You may go to them
and tell the old man to take his knife and go to that small divide and
they will find the dead bufifalo. Tell them to skin it and deliver the
hid? and beef just outside of our tipi. Be sure and tell him not to dam-
age the fat or tallow of the animal, especially that at the back, also
let him be careful with the hide." So the wife ran out to the tipi of the
old folks, who were somewhat despairing, and entering it and standing
close to the fireplace at the door, looking rather hard toward her little
brother, she said, "My husband has just returned and says he killed
a very fat buffalo cow. You will find it at the little divide. He wants
you to take your knives and go over there to skin it. Be careful not
to damage the tallow or the hide. He wants you to bring the hide and
beef in front of our tipi." So the old folks, without the slightest ob-
jection, with lips dried and hands chapped, from constant hunger, took
up their knives and went to the place mentioned. Being in very feeble
condition they reached the spot in somewhat distressed state.
Their son wanted to eat some raw tallow, but it could not be done, for
the son-in-law would surely notice it. Both the old man and his wife
grunted a little, while lifting and skinning the animal, but it had to be
done. Although there was quite a strong temptation to touch the flesh,
the old folks refrained and expected some kind of beef from their
son-in-law on their arrival at the tipi. After they had completely
skinned the animal and cut up the beef into separate muscles, they
packed it and carried it in front of their son-in-law's tipi. There was
not a sign of gratitude for the services rendered. Then the wife of the
son-in-law brought in the beef and piled it up so tliat the man could
examine it. Seeing that all of it was brought in, he then directed his
wife to pick the small muscles and take them to the old folks to roast
in the fire to eat. "Here are the muscles that you can roast for your-
selves," said the daughter. Since the old folks were very hungry,
they uttered no word, but coolly received the gift. For some time these
old folks lived on the muscles which were given to them.
So again this son-in-law started out early in the morning for more
game, leaving the same instructions to his wife. Shortly afterwards,
the old man told his little son to go to his daughter to ask a favor.
"Tell vour sister that I sent you over to ask if she will be kind enough
to cut a strip of good fat muscle from the back. Explain to her that
we want it to grease our faces every day. Tell her to cut it at the same
place as when her husband saw her," said he. So this little boy, full
Oct., 1903. Arapatio Traditioxs — Dorsey and Kroeher. 313
of life, and quite anxious to do something- for the folks rushed right
out to his sister's tipi. Entering it first, he said to her, "^Oh,
dear sister, while your husband is gone, my father sends me to say this.
Can you cut a strip of good fat muscle and give it to me for our
parents? The old man says that they want to use it in greasing their
dustv faces and chapped hands,'' said the little brother pitifully. "Oh,
I cannot do it, brother, for he will surely notice it. Tell them that it
is an impossibility to do it at this time, for he may be on the way home
now%" said she, still looking on her work. This little boy of course got
disgusted, but took it coolly. So he ran back to his parents and said,
as he stood with watering eyes by the fireside, "Sister says that she is
afraid to do it, for he might notice it."
Shortly after the son-in-law returned. These people did not say
much or show signs of merriment, for they were very hungry. After
the son-in-law had seated himself on the bed and glanced around and
behind the bed, he said to his wife: "I want you to go out and tell
those people that I have again killed an animal, and it is lying on the
side of that rough divide. Tell them again that I want it skinned
nicelv and delivered in front of our tipi." So she went out and walked
over to the old folks' tipi, which had no sign of smoke above.
Entering it roughly and standing by the fireplace, at the same time
acting scornfully, she said to them : "My husband has just returned
and reported to me that he has again killed an animal. It is still lying
on the side of that rough divide. He wants you both to take your
knives and go over there to skin it and bring it in front of our tipi.
Be sure not to cut up the hide, and especially the fat.'' Although the
old folks were not in the mcod to do anything, they got up and took
their knives and went out quietly. While walking to the place men-
tioned, they both encouraged each other not to waste or touch any part
of the beef, but wait patiently for their reward. Reaching the spot,
they smacked their lips, but refrained from eating the animal's flesh.
After having the beef all nicely skinned and dressed, they both packed
it and carried it in front of the son-in-law's tipi. Again there were no
words of gratitude uttered by the young man and his wife. Without
any stain of the animal's flesh they both entered into their own tipi,
wearied from heavy work. So the young wife went out and brought
in the whole beef and laid it by the door. After the husband had some-
what examined the flesh he said to his wife, who was yet busily sewing
up parfleches containing various kinds of dried beef: "You may take
all those small muscles and deliver them to your parents to roast in
the fire." So the wife hastily picked up the parts and carried them to
314 Field Columbian Museum — Anthropology, Vol. V.
the old folks. Entering, she said, with a slurring voice : "Here are
the leg muscles for you folks to roast." Although the parents were
somewhat touched by the manner of their daughter they coolly received
the beef. Without much conversation, they roasted it and ate it with
relish.
One bright morning this son-in-law went out again for more
game, leaving the same restrictions upon his wife. Before he had gone
far he spied a vast herd of buffalo, collected in a ravine, because the
snow was then drifting in banks. Slowly, but surely, he reached the
herd at good range and shot the biggest and fattest one. The animal,
feeling the painful wound, groaned, which made the animals run away.
This animal, although perhaps fatally shot, got away with the rest.
Of course the son-in-law could not begin to track the animal, because
the snow was quite heavy and the wind was very piercing.
The hunter returned and reached his tipi completely tired out.
Entering, he said to his wife, who was still placing tallow separately
in parfleches and bags for the future: "You may go over and tell
your father that I have wounded a big fat buffalo, but he got away
with the rest. So I want him to go out at once and go over that
ravine and track the animal for the hide and beef. Tell him to be in
a hurry. Let him take the knife, for the animal may have dropped
dead on the trail." So the wife went out briskly and entered the tipi,
which was well smoked, l)ut the parents were in hunger all the time.
Said she with a voice of command: "Say, my husband has just re-
turned and reported that he has wounded a fat buffalo and it got away
with the rest. He wants the old man to go over to that ravine and follow
the trail of the herd. It may be that the animal dropped dead on the
way. So go very soon." So the old man took his knife and started to
the place mentioned. Reaching the ravine he followed the trail of the
vast herd through the walls of snow, for a great distance.
While he was looking ahead in the direction of the trail, he came
to some clotted blood lying on top of the snow, frozen, but there
were no further signs of blood. Thinking that he had gone quite a dis-
tance and finding no clue, he said, '^Vell, I am alone, and it is getting
towards evening, besides the cold weather has begun. T think I shall
turn around and go back. Perhaps it will be providing for my family
to take up this clotted blood, so we can have blood soup. I know that
they are quite hungry." So he took it up and carried it under his arm
on the robe. Reaching the camp, he w^alked very slowly and finally
got to his own tipi, after sunset. He entered, and talcing his seat by
her, said to his poor wife, who was sitting close to the door, marking
Oct., 1903. Arapaho Traditions— Dorsev and Krokber. 315
the ground with tlic stick and in secret thoug-hts, "Here! Take this;
it is the clotted blood that I found on the trail, and I wish you would
boil it for soup." "You may go ovit and run over to your sister's tipi
and tell her that I failed to overtake the wounded animal. It is quite
possible that the wound is not fatal and furthermore, the trail became
quite dim," said he to his son. So the little boy got up and went out,
running to his sister's tipi, which was well lighted and perfumed with
beef, and standing outside in front of the dfior, peeped in and said:
"Oh, sister ! My father has returned and reports that he failed to
overtake the wounded animal. He thinks that the wound is not fatal,
lor the trail became dim." Of course the son-in-law heard the little
boy distinctly, but didn't care to talk to him.
In the mean time, the poor old woman had reached for a bucket
filled with good water, having cleaned the bucket, and had hung it over
the fire from the leaning stick. She then placed this clotted blood into
the vessel and shortly afterwards there came a voice, or cry of a young
baby. Before the other ccuple could hear the cry of this baby, she
grabbed the bucket and emptied it, and to be sure, there was a nice,
healthy looking girl, well formed and charming.
This old woman then said : "Oh, my dear little daughter, Blood-
Clot-Girl, don't cry ! I am so glad to have you !" So this old w^oman then
wrapped the baby with remnants of buffalo hides. (These remnants
are those cut from certain hides, used in various rituals, and sewed
together, making a complete robe. This robe is called "beksaw," "be-
loved son.") "You must be obedient to us. We are poor and needy,
but we some day shall be well-to-do people. I want you to be sober and
thoughtful with us. Content yourself with our present mode of living,
and we can be happier all around." The little boy, too, was growing,
and obtaining lessons every day.
In the morning the son-in-law again went out for more game, plac-
ing the same restrictions on his wife. Shortly after he had gone, the
father then turned to Blood-Clot-Girl, and said in plain voice with ex-
pressions of faith: "Say, dear little daughter, I wish you would run
out and tell your sister that I send you over for a favor. And tell her
that since her husband is gone, to give you a small piece of dried ten-
derloin for me to roast, that I can have it beaten fine." So Blood-Clot-
Girl, now quite a girl, went out and peeped into the son-in-law's tipi,
and in a somewhat manly voice (in order to deceive), said: "Oh,
sister ! I am here again on an errand. Since your husband is gone,
my father requests that you take pity this time and let me have a small
piece of dried tenderloin for him to roast. Just a wee bit will do."
3i6 P'lELD Columbian Museum — Anthropology, Vol. V.
"All right, but you must hide it as you walk back," said the sister,
reaching for the parfleche. Taking the wee bit, the sister handed it to
the little girl and told her to go back quickly and be quiet about it.
(This girl was standing outside, but reached with one hand for the
beef. ) "All right, I will run quickly and deliver it to him," said the
child.
Before this girl had persuaded the sister for a parcel of food, the old
folks had been amusing themselves with their young baby, which at-
tracted the attention of the couple.
The young wife ran out and entered the old folks' tipi, to find out
about their different humor. Said she, looking around : "What makes
you people so jolly and contented? From your laughter it seems to
us that you have a young child." The little boy had seated himself be-
tween the parents, hiding his little sister, and in fact they looked very
innocent. "Oh, well," said the old woman, crossing her legs, w^hich
pointed to the fire, "this little brother of yours is so jolly and mis-
chievous that we cannot help but have a social time. Sometimes we are
in good mood, daughter."
While the little girl was walking back to her parents' tipi the son-
in-law came in sight of the tipis and saw a little girl just reaching the
old folks' tipi, on her return from his own. He reached his tipi, and
entered with different disposition. "Say, my wife, I think I saw a nice
little girl entering your parents' tipi. Oh ! I shall be glad to have an-
other wife later on," said he, smiling, "so I wish you would go out and
tell them that I have killed a nice fat buffalo, and it is lying just a short
distance from here. You know that sloping valley?" said he. "Yes,
I do," said his wife. "Well, it is over there, lying dead, and just tell
them that they can go there and skin it and have all of it," said he,
seriously. So she went out and walked over and entered the old folks'
tipi, and said in friendly voice : "My husband has just returned, having
killed a fat buffalo, and it is lying at that sloping valley. It is not
very far off. He says that he wants you folks to go over and skin it for
yourselves and keep it all. He would like to have your daughter a
little while to play with, to sing for it." Said the little boy: "Oh,
no ! You folks can keep your beef ! He cannot have the young girl !
He has been cruel and stingy with us long enough ; we cannot stand
it much longer. We are going to get my sister to the other camp-
circle, and so tell him to remain stingy." So the older sister coolly
took what her young brother said and went lazily out. "My brother
says we can keep the beef and objects roughly to giving up his sister's
company," said she to her husband, taking her seat again. "Oh, I
Oct., 1903. Arapaiio TRADrnoNS — Dorsey and Krof.ber. 317
didn't mean to be that way all the time. I was doinj^- it for their sake.
T just thou.^ht I would save up the beef for emergency, so please go and
tell them I shall be good to them hereafter," said he. The wife went
over and stated the facts, but was rebuked severely. "Just go back
to your good husband ; we are resting to start in the morning for the
other camp," said the boy abruptly. So the older sister returned to
her husband disgusted, but told her husband that it was not the desire
of the boy to let the girl enter their tipi. The old folks, together with
their children, retired very early, but there was continuous talking in
the other tipi. About midnight these people prepared themselves and
left their tipi and journeyed tow-ard the other camp-circle seeking de-
liverance.
Just after the sun had risen this son-in-law told his wife to boil
lots of beef and take it over to the old folks for breakfast. Before
the sun had risen he coaxed his wife to get up early, but she was rather
late in getting up, although she had the beef boiled somewhat. After
c-he had dipped out the boiled meat, she placed it on a wooden bowl and
took it to the old folks' tipi. When she went into the tipi (of course
it was silent), she found the people had taken the intended journey.
Feeling quite ashamed, she went recklessly out of the tipi and almost
spilled the boiled beef. Reaching her own tipi, and viewing the horizon
toward a broad valley, she said as she entered : "They are all gone, as
they said last night. I am here to tell you that it is the fact, and if you
wish to be assured, go there and see for yourself."
In the mean time the old folks had reached the big camp-circle,
which was located along the river. The scenery was fine and pictur-
esque to them as they advanced towarcl the camp, the tipis were smok-
ing heavily, people were stirring industriously, and dogs were barking
distinctly. When they came within a short distance of the camp, the
people went out just at that time. "There comes the family with
Blood-Clot-Girl ! All of you get a sight of her ! Look at her arrival
and give due respect to her !" said an old man, — the crier, perhaps.
Reaching the main camp-circle, these people passed by an old
well-tanned tipi, locate'd just at the outskirts of the camp, the smoke
coming out of the top but slowly. "Come over here ! Bring Blood-
Clot-Girl to this big tipi, this tipi situated at the center of the camp-cir-
cle ! Come over, Blood-Clot-Girl, to this chief's tipi !" said an old man.
They were welcomed and received, just as the sun gives light to all. The
fact is, thev were treated so well on account of the beautiful or charm-
ing girl. They of course tock possession of this big tipi and lived in
it, enjoving the atmosphere and comfort with the rest.
3i8 Field Columbian Museum — Anthropology, Vol. V.
For some time there was a great famine in the camp. Men, old
and young, would get out to spy the buffalo, but without success. The
animals were out of reach, and great was the trouble. People could
not see the reason why there was a famine all at once. All that time
Blood-Clot-Girl was growing rapidly and young men were greatly
charmed by her beauty.
"Say, grandmother, I wish you would go over and ask the parents
if I can marry that girl," said a young boy, an old woman's pet, in a
lazy voice, but to the point. "Oh, grandchild, do you mean really what
vou said? You are so young and childish yet, besides, your appear-
ance is such that you will surely be rejected. Oh, I do pity you, but
I don't know but it is worth while to go and ask," said the old woman,
scratching her head. "Oh, my grandmother, I wish you would try,
anyhow. Just tell them I want to marry their daughter," said the old
woman's pet.
When the old folks were traveling to reach the camp, the mother
had said if the daughter should be asked for a wife, they would con-
sent, even if the man should be poor and ugly, as long as they could de-
pend upon him for support.
So the old woman finally placed her things in order and prepared
to go over. Taking her robe, and placing it on her back, she went out
and reached the chief's tipi.
"Welcome! Welcome! What do you want this morning?" said
the men sitting inside smoking in the tipi. "Poor and meek as I am,
I come over on behalf of my grandchild. Understand me, people,
that I have come over for a serious matter," said the old woman. This
old woman stepped to the mother, father, brother and others, kissing
them for a good and soft answer. "My grandchild wishes or requests
a marriage with Blood-Clot-Girl," said she with quivering voice and
much sympathy. So great and touching was the request that it was
granted. "Old woman, you may know that your dear grandchild
can have the girl. Go and tell him about it. The young girl will be
ready to go over soon," said the parents.
The son-in-law and his wife had now arrived and were camping
near the old folks, but seldom conversed with them. Of course this son-
in-law tried to get the girl. When the older sister heard of the mar-
riage of Blood-Clot-Girl and the young man, she went to the old wo-
man's tipi and entered to see them. "Oh. pshaw ! I don't see how you
can ever stand the filth and degradation here. Such an ugly man you
have got," said she, vomiting in going out of the tipi.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 319
Night came on and the newly married couple were together with
the old woman. "Grandmother. 1 want yen to sweep around your fire-
place and straighten your guide-poles Ijcfore you go to bed, and let us
all have a good rest," said the old woman's pet. So they retired. Some
time during the night this old tipi changed into a large and com-
modious tipi, facing to the sunrise. The handsome wife woke during
the night and saw the change. "Say, our tipi appears very pretty and
large," said the wife to her husband, who was then gaping. "Maybe
grandmother was gifted with some power and had it put up for our ben-
efit and comfort," said he, turning toward the fire. In the morning
there was a great big white-looking tipi, standing prominently, and it
was quite attractive to all. The old tipi was not to be seen.
The father-in-law and mother-in-law were very much pleased
with the present location of their daughter. So one day they went and
procured berry soup and took it over to their tipi, calling out an invita-
tion to all the chiefs, head men and others to this old woman's pet. That
son-in-law (who treated the folks cruelly) came into this big tipi as a
guest. He made the remark that the tipi was elegant in appearance
and congratulated the new couple. After they had spent some time
chatting and laughing in the new tipi, they went out and back to their
respective homes.
One bright morning this old woman's pet, just married, told his
wife to go over to the old man (her father) and tell him that he was go-
ing out to spy the buffalo, and for the people to get their knives sharp-
ened and be ready. So she ran over and loudly and proudly told her
father that her husband was going out to spy the buffalo and for him to
give the notice. "All of you people listen ! You may know that my
son-in-law will go out to spy the buffalo for us !" said he, walking
around and repeating the notice. So this old woman's pet went out from
the camp-circle and reached a divide and saw a vast herd of buffalo
grazing on the short grass. Returning to the camp, he had it announced
that the herd was near and that people should make a charge for beef.
So the people then went to the spot mentioned and spied the herd.
Just as they were in the act of making the charge, there was a
white-looking bird that flew along with the course of the herd, and
aided the herd to get away from harm. The people could not get close
enough to kilT the buffalo, because they would run away. They were
glad to get a glimpse of the animals, anyhow.
After this happened and this grandchild was getting quite famous
in name, this older sister would come info her younger sister's tipi and
320 Field Columbian Museum — Anthropology, Vol. V.
try to show friendship, but the sister said, "I thought you used to vomit
at my husband ! What is the matter with you ? Go back to your good
husband ! Stay with him !"
In the evening, and early, too, this old woman's pet told his wife
to go over to her father and tell him that he must get up early in the
morning for the chase of buffalo. The wife did what she was ordered
and the notice was announced by the father-in-law to the public.
The old woman's pet had previously noticed that a bird was the
''scare crow" or follcwer of the buft'alo herd which caused much fam-
ine among the good people. So he thought of a plan to catch this trou-
blesome bird, and during the night he set a trap.
This old woman's pet was in the lead in the morning and came
suddenly to a big herd. The people had made the charge, and there
went up in the air in front of the people a white bird, calling to the ani-
mals as if to get away for their lives. Before the herd could hear its
cry it was suddenly taken down by a bowstring. Both its legs were
fastened in the string of the bow. It was the white crow, and it con-
tinued to caw and caw, trying to chase the animals away. While the
people were killing the buffalo, it was cawing all the more, but it was
a prisoner now. It was in a sense a murderer, because it starved the
people.
The people skinned and dressed their buffalo nicely. All the people
in the camp-circle were again well provided with food and there was
merriment and constant crying of the old men relative to the young
man. Instead of being greedy, he went to his trap and brought this
white crow, that surrendered itself at once, to his own tipi, where he
kept it hobbled.
One morning this old woman's pet, as he was then called, told his
grandmother to go over to the chief's tipi and tell him that the white
crow would be delivered, and for him to do what he thought was best
for all concerned. So this old woman, according to her grandchild's
wish, went over to the chief's tipi. "Welcome! Welcome! Come in,
old woman ! What do you want us to do for you ?" said the men inside
the tipi, smoking a pipe. Said the old woman pitifully, as she entered :
"Poor and meek am I. I came over to tell you that if it is your wish
the white crow will be delivered to you. and that you may give it
whatever punishment you may think best." "Well, that is good, but,
old woman, you may go back and tell your grandchild to do what he
thinks best," said the chief. "The old woman always carried the best
news," said the women who were inside and outside. So this woman
got cut and went back to their tipi and informed her grandchild.
Oct., 1903. Arai'aik) Traditions — Dorsev and Kroebkr. 321
"Well, then, wife (old woman, the mode of address by the husband),
go over and have it announeed to the public that pine branches that
have pitch be broug-ht in." This was done and it made quite a black
smoke. This wdiite crow was then held over the dark smoke until its
whole body was C(;lored. Then it was taken and its bill rubbed to and
fro on the chips by the old woman's pet, and it was told that the rest of
its life it should be common, and its appetite should be satisfied by
chips, eyes and skulls cf animals. It then flew off toward the
slaughter places and hopped about, cawing loudly, but only to attract
attention. — D.
Told by River-Womaii. Cf.lNo. 132 and No. 122 for the incident o{ the white bird and the
buffalo. The Pawnee also have this incident expanded into a lengthy tale.
134.- — The Porcupine and the Woman who climbed to the Sky.
Sun and Moon were brothers in the family. There was a camp-
circle along the river. One night when Moon was shining brightly,
as were also all the stars, there were young women sitting outside en-
joying the night breeze. One of them said that she wished very much
that she could marry Moon. Of course Moon heard the remark and
considered the matter. Another one said to her companions, "Oh ! I
do wish that I could marry that bright star !" So with the rest of the
women, each expressed her choice.
One day Sun and Moon had an argument in regard to the women.
"Who do you think is the best looking creature below us for wives?"
said Sun to his brother, Moon. "Well, let us see for ourselves," said
Moon. So one day they both looked down to earth and viewed the in-
habitants carefully. "Well, brother, I can't see prettier creatures
than those human women below ; when they look at me their faces
seem charming, and I can't help but go after one," said Moon. "Oh !
those ugly-looking creatures, I don't want them, their faces are hor-
rible, showing wrinkles, and they have small eyes. For my part, I am
going to select one of the water animals fcr a wife!" said Sun. (The
water animals have larger eyes and their sight is not afifected by the
heat of the sun, therefore their faces are smooth in appearance. )
One morning there were four w'omen going out after a load of
wood. They were scattered in the timber, and one of them went to a
nice white-looking cotton wood tree (dead) to get her load. Moon
himself appeared on the cottonw^ood as a porcupine. When she viewed
the tree, she saw the porcupine on a branch. She called her com-
panions for assistance, so they came to her. This porcupine had beau-
tiful quills, which this woman \\'as trying to get. vShe climbed the
322 Field Columbian Museum — Anthropology, Vol. V.
tree, and her companions gave her the stick to hit the animal with.
When she motioned the stick toward the animal the porcupine would
move up a little. The woman did not notice the tree was stretching
upward, but it was. She kept climbing the tree after the animal, her
companions supplying the sticks for her. She tried to poke the animal
off, but it would climb up a little and stop. That made the woman
anxious to get the porcupine. This time the women saw that she was
higher in the tree than at the start, and they got frightened and advised
her to cease her chase after the animal and come down. "Oh, partners !
The animal has fine white quills, and my mother will surely be pleased
to get them, for she needs some more," said the woman. So she kept
on following the porcupine with the stick, until the women below could
not see her. The woman aimed to get the animal for its quills, but it
went up farther from her.
This woman happened to look sidewise or downward, when this
animal changed into a nice charming young man, looking at her with
a smiling face. "Just throw that stick down and follow me. I heard
what you said to me one night ! I am the man whom you would like
to marry," said Moon. "Oh! If that's the case I have no objection,
and at any rate I have come so far." So Moon and the woman both
climbed the tree until they reached the sky and landed where Moon's
father and mother were living. Moon then took his stolen wife to his
parents, who were very much pleased.
The whole family were in the tipi. when Moon asked his father
where his other daughter-in-law had gone to. "She is outside," said
Sun timidly. "Maybe she is that creature that hops around in front
of our door," said Moon. This animal, brought by Sun from below,
was a frog. When it hopped about it would make some water behind.
Moon was very much disgusted at his sister-in-law's habit. "Well,
father, had you not better tell your wife to bring her in ? She might be
the one outside, hopping about, urinating every time she leaps." This
frog heard everything that w^as said about her and could not help going
inside. Finally they were all inside.
"Well, sister-in-law, can you go out after some water?'-' said Moon.
"Oh, yes." said the frog, taking a vessel, 'T can." "But wait a little,"
said Moon, cutting two pieces of intestines. "Now here are two pieces
of intestines, one for each of you." This frog knew at once what was up
and secretly took up a small piece of charcoal. "Now the one who
chews the chunk of intestine and makes a noise suitable to the ear shall
be the loving wife." So Moon gave his wife one chunk and she chewed
it, cracking it without anv difficulty, and the other he gave to Frog-
Oct., 1903. Arapaho Traditions — Dorsky and Kroep.er. 1^2;^
Woman, who put the charcoal in her mouth first and then the chunk
of intestine. Frog-Woman tried her hest to cliew it, hut there were
black streaks of charcoal running down at the corners of her mouth.
'•Look at her ! See what she has done !" said Moon. That made her
feel ashamed. Frog-Woman had a vessel in her hand ready to go for
water, but was delayed in eating the chunk of intestine. "Well,
brother-in-law, your actions toward me are such that I shall be with
vou all the time," said Frog-Woman, leaping toward Moon's breast
and remaining there distinctly. That is what the people see in the face
of the moon at night when it is full, the dark spot being the picture of
Frog-Woman, and her vessel to one side, which is also a small black
spot.
Moon had another wife besides this human woman, and she was a
buffalo cow. Both of his wives gave birth to boys. The family was
happy with the old folks. "Now, my dear wives, w^atch our boys
closely ! Don't let them get into a quarrel while I am out hunting!
See that tfiev enjoy themselves as well as both. of you!" said the hus-
band, Moon. The husband returned and found the mothers and chil-
dren contented. "That is the way I want you folks to be, — well con-
tented at home, doing something all the time," said Moon. "When-
ever you women go out for a distance, don't stay too long on account of
the children," said ?\Ioon.
One dav the boys were out playing and got into a quarrel, which
resulted in hot words between them, as w-ell as between their mothers.
Moon, the husband, knew that there might be a quarrel some day, and
had cautioned the wives beforehand. When he returned from the hunt he
found his whole family in despair and sorrow. "That is the reason that
I warned you folks about the boys, but let us all be contented," said
Moon. The young boys would try to get together to play, but they
were separated by their mothers. "You folk's can go out to dig the hog
potatoes, but don't dig deep or look into the holes you make. Come
home early," said the husband. So he went out one day to hunt and left
his family as usual. After he had gone, this human wife went out to
dig hog potatoes, putting her boy on her back. Two or three times
she went. She made up her mind to find out why her husband told her
not to look into the holes.
So one day, after she had dug up a hog potato, she stopped and
looked into the hole, and to her surprise saw a big camp-circle below.
She noticed her father's tipi plainly. She spotted the place and went
back to her husband's relatives. She thought day after day how she
would get back. At last she saw a way to get down. When her own
324 Field Columbian Museum — Anthropology, Vol. V.
husband, Moon, brought in the beef, she saved sinew, from which
she made a bowstring- (twisted Hke a rope,) .She did this until her
husband asked her about it. "Why do you make so many bow-
strings?" said Moon. "Well, I need them in my business," said the
woman. "These strings do not last long in tanning; therefore I have
to have more on hand. Don't you get the idea?" said the woman.
Moon was Industrie us and brought beef every day. After she
had aided in slicing the meat, she placed the sinew aside, and
when by herself made more sinew strings, until she had plenty of them.
One day, after the husband had gone on the hunt, she packed her boy
quickly and got the sinew strings and started off with the digging
stick. She went directly to the place she had spotted and began dig-
ging a hole big enough for herself and the boy. She laid the digging
stick across the hole and fastened the long string to the stick, and the
other end she tied around her waist. She placed her boy on her back
and let herself down gradually, until she came within a short distance
of the ground. She was hanging on the end of the sinew string a short
distance from the camp, in the west.
The husband. Moon, returned from the hunt and found but one
wife and her boy at home. "That is the reason that I said to you folks
not to dig deep in the ground," said Moon. So in the morning he went
out to search for his wife and his boy. He could not find them for some
time, till at last he tracked her to the digging stick, which was lying
across the hole. Then he came up close to it and found that the sinew
string was fastened securely to the stick. He then peeped down and
saw his wife, with the boy on her back, suspended on the string just a
short distance from the ground, swinging to and' fro. "Well, there is
one way to get them down. The people do not know that they are
hanging on the sinew string," said Moon. So he walked off and picked
up a round stone. "Now I want you to light on top of her head, not on
my boy's head !" said Moon to the round stone. He cast the stone down
and it traveled along the sinew string until it struck her on her head,
which caused her to let go the string, killing her. Both landed on the
side of a sand-hill near the willow slough, some distance from the
camp-circle.
The boy gradually got off from his mother's back and played
about. When his mother's body was somewhat decomposed and he
could no longer obtain milk from her breast, he walked toward the river
for a drink, leaving traces of his footsteps. The boy slept under his
mother's arm, which made him smell dreadfully.
One morning a young man watered a herd of ponies near the dead
Oct., 1903. ARArAiio Traditions — Dorsey and Kroi<:ber. 325
mother and the bo}-, and noticed the tracks of this boy. He wondered
at the tracks, and decided that some people must have lost a boy. But
he kept this secret until he might hear the news definitely. Two or
three times he watered the herd of ponies and saw the 'fresh tracks of
the boy. ''Now I am g'oing to make a bow and two arrows and lay
them on his trail, and if they are gone he is a human being," said the
young man. So he made them and placed them on the trail in the
evening.
In the morning the young man started and drove his herd erf ponies
to water, and found that the bow and arrows were gone. This occur-
rence caused him to make another bow and some arrows. "Now I am
going to make a trap (an arbor very thickly covered with willows) by
the trail, and I shall hide myself underneath and watch him from it,
and I shall place this bow and these arrows a little closer to the river,
so that I can have a better opportunity to catch him," said the young
man. So he did.
In the morning the man hid himself imder the arbor and watched
for the boy to come along. At last the boy, now grown up, came to the
bank, looked around somewhat suspiciously, and went to the bow and
arrows, but circled around them. He got down to drink and this man
started toward him. Just as the boy was turning to go back to his-
mother, he saw this voung man advancing toward him. The boy began
crying and started to escape, but the man headed him ofif and caught
him. The boy bit and scratched the young man in order to get away,
but the man said to him, ''Say, boy, will you please yield to me, there is
a big camp-circle here and I will take care of you. I think that you are
starving here. You need some subsistence very much " The boy gave
up.
This man asked him how it came that he was alone, smelling so
dreadfully. "Well, my mother and I were up with my father, and
trouble took place with us, besides my mother happened to discover
our original home from there. She dug a hole up there, down intft this
world, and let herself down gradually by the sinew strings from the
digging stick, but the string was not long enough ; so we were hanging
for some time, until something broke us loose and landed us over
that sand-hill, where my mother is," said the boy. "Show me the
place !" saiH the man. The boy took him over there and he saw a
woman lying on her side, badly decomposed. This young man took
the boy to the river and bathed him and rubbed him with sage, and
then put some Indian perfume on his body, — the black Comanche ber-
ries and the "sweet smelling leaves" (mint) perhaps were used. The
326 Field Columbian Museum — x\nthropology, Vol. V.
young man and the boy both walked in toward the camp-circle. Thus
one boy was returned to his grandfather and grandmother.
(This may have reference also to the little bird on the forked stick
of the Sun-dance altar, because the mother carried the boy when com-
ing down from the sky, just the same as the geese carry the small
birds. The geese drop these little birds accidentally when flying .south
or north.)
After Moon got back from the hole where his wife went down, he
blamed the old folks for not watching her. From time to time he would
speak about his human wife, scolding indirectly, which made his other
wife mad. So one day this buffalo cow (Buffalo- Woman), with her
boy, started off and went back to their own home, which was four
divides in the distance. Her husband was out on the hunt, and came
back late in the afternoon. The wife and boy were gone from home,
and so the man, being very fond of his son, followed their trail until
he came to their camping place. The boy told his father that the dis-
tance was far and that he had better go back home.
The cow and calf (woman and boy) then retired for the night
and the husband (Moon) slept near them, by himself. The woman and
bov got up early and started off on the journey, while Moon was fast
asleep. When Moon got awake, he at once took the same trail and
reached their camping place again. The boy said to him: "Father,
you had better turn around and go back to your father's home, for
where we are going to is far off." "Oh, no, my dear son, I am not
going back," said the father. So the woman and boy retired for the
night. The man (husband) took a separate bed again.
Early in the morning the woman and boy left for the journey.
, while this man was yet fast asleep. After the woman and boy had
gone a distance, this man woke up and saw his wife and boy gone. He
at once took the trail again and finally reached their camping place
m the evening. "My dear father, you have come far enough, and I
know that you love me dearly, but will you please go back, for the dis-
tance is far off," said the boy. "Oh, no, my dear son, it would be a
pitiable thing for me to let you and wife wander off," said Moon. The
woman and boy retired for the night, the husband making a separate
bed.
As the animals are early risers, this woman and boy got up early in
the morning and left for their own home, the man still snoring. When
he awoke he found that the wife and boy had gone. He started on
their trail and reached their regular camping place in the evening
again, but stopped within a short distance.
Oct., 1903. Arapaho TRADirioNS — Dorsev and Kroei:f:r. 327
The woman and Ihiv had already feasted with the father and
mother and told their parents that their son-in-law was out in the
outskirts of the camp. The parents made pemmican, which was taken
to the husliand to eat. "You may tell your hushand that he must wait
there until we put up his tipi ; when it is up, brinj;- him, but cover his
face with a blanket," said the father-in-law. The tipi was put up and
the inside was fixed up to please him. Each day a brother (calf)
of the woman was killed for him to eat, the hide and bones saved. The
bones were piled up and the hide placed over them, and the calf came
to life again. This w^as done for some time, but he was fed regularly
on his brother-in-law's dead body.
One day he told his wife that they ought to get out some time
to look around, but the father-in-law said that it was not necessary,
for he was properly fed. The word was given out that the father-in-
law was to call forth subsistence for all. All the people witnessed the
miracle and all were provided with meat, etc., which was of human
flesh. This man considered the ways of his father carefully and con-
cluded to find whv he made his family stay at home when he went to
do a miracle.
One day he told his wife and boy to go along and see the sight.
The w^ife told her father, but he said that she must stay with her hus-
hand in the tipi. "You can go and see the sight, and I shall stay until
vou return," said Moon, knowing that some strange thing would oc-
cur outside. So the woman and the boy went along one day and
shortly afterwards this man took an awl and made a hole through the
tipi hide, and saw that the people had all started off to the bottom of
the river, where they reached a black snag with a hole at the bottom
(hollow inside on the bottom), showing some human tracks near the
snag. He sneaked out and watched the father-in-law go to this black
snag, with a red digging stick, the people all standing in two long
rows, between which the person must go. So the father-in-law raised
the digging stick and struck the snag on its side, and there came out
a human being, who ran swiftlv between the rows of people. The
man (father-in-lav.- ) continually struck the snag, and there came
forth human beings one by one, until there were plenty of them. The
first one who had appeared had encircled the crowd, returned to the
snag and had gone back into the hole. The human beings were
slaughtered and taken back to the camps for use. This man saw what
took place. After the butchering was done, the wife and boy ran to see
if the man was inside vet or not. She found him at the tipi lying on the
bed.
328 Field Columbian Museum — AnthropoloCy, Vol. V.
Some time afterwards he called his wife and told her that he
wished to go out in the mountains for a rest and instructed her to come
after him in the evening. This was granted by the parents. So' he
sharpened two knives and hid them until he was ready to be taken out.
His wife led liim out (carrying the two knives), his face covered up,
to the mountain side and left him there. The wife and boy returned to
the camp-circle. After they had gone out of sight, he went directly
to the creek bottom and began cutting dogwood for arrow sticks, until
he had plenty of them, and also long slender sticks for bows. During
that day, he had them all decorticated and prepared in proper lengths,
so also with the bows. By evening he had them in some other place,
while he awaited his wife. At last his wife came after him and took
him back to the tipi. His face was covered up when he went into his
own tipi. Then Moon managed to get some sinew from his wife and
save it, enough for making arrows and bows.
The next morning he was taken out again, taking sinew with him,
to the mountain side. After his wife and boy had left him, he took a
walk along the creek and other places in search of feathers. He picked
up many stray feathers from various birds and soon had enough for
his use. He sat down and placed the feathers on the arrows and tied
the sinew strings to the bows. He then made stone arrow points which
he placed on all of them. Thus he had the bows and arrows made
completely and tied many arrows to each bow and hid them. In the
evening his wife came after him. He was led in the camp as usual.
In the morning he told his wife to ask her father if he could call
forth the subsistence (animal creatures) for the people. So she went
to her father, and said to him, "Father, my husband wants to do the
miracle like you, if you would agree to the proposition," said the wife.
The father-in-law agreed and gave out notice to the people. So Moon
started ofif and walked toward the dead black snag, carrying a digging
stick. The people (buffalo) were formed in two rows, all looking
anxiously at him. He took the digging stick and raised it up in the
air, and struck the snag at the bottom and there came out a human
being running between the rows of people. Moon, continually strik-
ing the snag, brought forth out of it human beings, one by one, until
they filled the space between the people. The first human being was
coming back to return into the snag, but before it started to go in. Moon
struck it down senseless. This being was a woman, who had a cut
nose. The secretions could be seen at her nose. "I have you fixed
this time ! You are the one who has ruined the human race ! I want
vou to behave yourself, and act no longer as you have done hereto-
Oct.. 1903. Arapaho Tradii'ions— Dorsey and Krof.ber. 329
fore, and yon will have that kind of a nose to indicate your character,"
said Moon.
Moon had overpowered the l)uffaln hy his miraculous power.
He commanded that there should he no more human heings slaugh-
tered. It was agreed with his father-in-law and made known to the
people (the huffalo). Moon gave or distributed the bows and arrows
to the male human beings for their use and protection. "Now
father-in-law must accept' my proposition. Listen to me attentively,
son!" said Moon. "You may go to your grandfather and tell him
that these people [human beings] will live on his body and on the
bodies of his kind. First, he shall not have the speed; then that he
shall have for the parts of his body the following: the war bonnet
shall be his head and backbone; the birds' claws for horns; the hail
for eyes ; the round elk teeth for his teeth ; the center eagle tail feather
for tongue ; the deer hoof for hoofs ; a moon-shell for his voice ;
wampum shells for larynx ; water turtles for kidneys ; a Navaho blanket
for large and small intestines ; pieces of bark for sinew ; eagle feathers
for shoulders ; a white root of a water weed which grows at the bottom
of a pond, for his penis ; the foam of water for lungs ; a heart-shaped
pod of vines which pop when they are stepped on in the woods, for a
heart."
This boy was running back and forth carrying on errands for
both parties. ' "Oh. yes, you may tell my son-in-law that I accept his
proposition, and that it will be carried out." Thus, the change of life
was made. Instead of the buffalo eating people, they were looked
upon as the future subsistence for human beings.,
"Now, my grandson, go and tell your father that before he re-
turns with you, there will be singing, dancing, running a race, and tell-
ing of myths, each for four days, and if he goes through all of them,
he is all right." said the father-in-law. Buffalo-Bull.
From this point, the story continues as in Blue-Feather's experi-
ence (see 146), but Blue- Feather was the name of the Moon. — D.
Told by Fire-Wood. Cf. Nos. 13;, 136, 137, and 138. For more complete version than any of
above, see story of Little-Star, "Arapaho Sun Dance." The incident of Frog-Woman jiiniping upon
Moon's breast is found in a Wichita tale; the frog, however, chooses the man's back. In one Pawnee
tale two women wish they were married to stars; one finds herself in the upper world, marries a star,
gives binh, descends to earth, etc. In another Pawnee tale the woman is throv\n from the lariat by
a thunder bolt. In the Cherokee tale of "The Daughter of the Sun" (Mooney, Bureau of Eth. Ann.
19. p. 2:2) "the Sun hated the people of the earth because they could never look straight at her with-
out screwing up their faces." According to another Cherokee tale (p. 257) eclipse of sun or moon is
because a great frog is trying to swallow it. .According to the Crow variant (Simms MSS.) the woman
was assisted to the earth by the Sun, when the myth continues as story of Lone-Star in ".'\rapaho
Sun Dance."
330 Field Columbian Museum — Anthropology, Vol. V.
135. — The Porcupine and the Woman who climbed to the Sky.
There was a camp-circle. A party of women went out after some
wood for the fire. One of them saw a porcupine near a cottonwood
tree and informed her companions of the fact. The porcupine ran
around the tree, finally climbing it, whereupon the woman tried to hit
the animal, but he dodged from one side of the trunk of the tree to the
other, for protection. At length one of the women started to climb the
tree to catch the porcupine, but it ever stopped just beyond her reach.
She even tried to reach it with a stick, but with each effort it went a
little higher. "Well!" said she, 'T am climbing to catch the porcupine,
for I want those quills, and if necessary I will go to the top."
When porcupine had reached the top of the tree the woman was
stil4 climbing, although the cottonwood was dangerous and the branches
were waving to and fro ; but as she approached the top and was about
to lay hands upon the porcupine, the tree suddenly lengthened, when the
porcupine resumed his climbing. Looking dov/n, she sav/ her friends
looking up at her. and beckoning her to come down ; but having passed
under the influence of the porcupine and fearful for the great distance
between herself and the ground, she continued to climb, until she be-
came the merest speck to those looking up from below, and with the
porcupine she finally reached the sky.
The porcupine took the woman into the camp-circle where his
father and mother lived. The folks welcomed her arrival and fur-
nished her with the very best kind of accommodation. The lodge was
then put up for them to live in. The porcupine was very industrious
and of course the old folks were well supplied with hides and food.
One day she decided to save all the sinew from the buffalo, at the
same time doing work on buffalo robes and other things with it, in
order to avoid all suspicion on the part of her husband and the old
folks, as to why she was saving the sinew. Thus she continued to
save a portion of the sinew from each beef brought in b}' her husband,
until she had a supply suitable for her purpose. One day her hus-
band cautioned her, that while in search of roots, wild turnips and other
herbs, she should not dig, and that should she use the digging stick,
she should not dig too deep, and that she should go home early when
out for a walk. The husband was constantly bringing in the beef and
hide, in order that he might keep his wife at work at home all the time.
But she was a good worker and soon finished what was required for
them.
Seeing that she had done considerable work, one day she started
Oct., 1903. Arai'aho Traditions — Dorsky and Kroeber. 331
out in search of hos;- potatoes, and carried with her tlie digging- stick.
She ran to a thick patch and kept digging away to fill her bag. She
accidentally struck a hole, which surprised her very much, and so she
stooped down and locked in and through the hole, seeing below, a green
earth with a camp-circle on it. After questioning herself and recog-
nizing the camp-circle below, she carefully covered the spot and marked
it. She took the bag and went to her own tipi, giving the folks some
of the hog potatoes. The old folks were pleased and ate the hog po-
tatoes to satisfy their daughter-in-law. The husband returneil home
too, bringing in beef and hides.
Early one morning the husl)and started off for more beef and
hides, telling his wife to be careful about herself. After he was gone,
she took the digging stick and the sinew she had to the place where
she struck the hole. When she got to the hole, she sat down and began
tying string, so as to make the sinew long enough to reach the bottom.
She then opened the hole and laid the digging stick across the hole
which she had dug, and tied one of the sinew strings (lariat) in the
center of this stick, and then also fastened herself to the end of the
lariat. She gradually loosened the sinew lariat as she let herself down,
finally finding herself suspended above the top of the tree which she
had climbed, but not near enough so that she could possibly reach it.
When the husband missed her he scolded the old people for not
watching their daughter-in-law. He began to look for her in the direc-
tion in which she usually started off, but found no fresh tracks, though
he kept traveling until he tracked her to the digging stick which was
lying across the hole. The husband stooped down and looked into this
hole and saw his wife suspended from this stick by means of a sinew
lariat or string. "Well, the only way to do is to see her touch the bot-
tom." said he. So he looked around and found a circular stone two or
three inches thick, and brought it to the place. Again he continued,
"I want this stone to light right on top of her head," and he dropped
the stone carefully along the sinew string, and it struck the top of her
head and broke her off and landed her safe on the ground. She took
up the stone and went to the camp-circle. This is the way the woman
returned. — D.
Told by Long-Hair.
332 Field Columbian Museum — Anthropology, Vol. V.
136. — The Porcupine and the Woman who climbed to the Sky.'
When the father and mother and two sons were Uving on this earth
with other people, the earth was without any object in heaven, and
therefore dark. The father decided that they should leave the people
below and go above. Then the people were left on earth without any
instructions as to how to live. The sun and the moon were the two
sons. They discussed to whom they should go for their wives, whether
to human beings on earth, or to animals in the water. The moon de-
cided to go to the water and procure a wife there. The sun said : 'T
think that a human woman would be the proper wife for me because the
human body resembles ours." The moon said : "That is good, it
will be well for both of us to go together to get the same kind of per-
son." The sun said: "No, I was in jest; I was trying to mislead
^•ou. I will do what you thought best." Then the moon said: "You
mav take my former choice. Go to the water for your wife, and I will
go to men for mine. You have said that women do not look pretty
enough for vou because their faces vyrinkle when they look at you.
Therefore I think it best if I take what you have mentioned, and if
you takf my choice." Then both went down to earth. Towards the
Avest there was a camp near a river. Here the moon went. The sun
went east, to another camp. The moon went to the edge of the river
till he came abreast of the camp. There he sat in the brush waiting by
the side of the trail. Two women came. They were beautiful and
had long hair and their clothes were fine. As soon as the moon saw
them coming he went to a cottonwood tree and sat at its foot on the
west side, having the appearance of, a large porcupine. To her sur-
prise one of the women saw it. She called to the other : "I see a por-
cupine. Help me to catch it." Then both of them chased it about in
the brush without catching it. At last the porcupine climbed up the
tree. The tree had limbs close to the bottom, so that the women could
climb it. "Hurry ! It is climbing up and we want to catch it," one
of them said. So one of them put her foot on a limb and Ijegan to
climb. The porcupine climbed to the other side of the tree and up.
When the woman rested, the porcupine also stopped ; when she moved
on again, it climbed farther up. The woman on the ground said to
her companion : "My friend, you are far up. Will you try to come
down again, or are you afraid that you are too far up?" The woman
looked down and indeed she was high up. The porcupine looked back
and said to the woman : "Come with me. I came to get you." She
' From informant H.
Oct., 1903. Arapa HO Traditions — Dorsky and Kroeher. 333
obeyed and followed it., They reached their destination, the sky.
Then they came to a tent. Before they reached it, the moon left his
wife. He went inside to his parents and told his mother: "Go to get
your daughter-in-law behind the tent." The old woman went out and
brought the girl in. She looked beautiful to her, as she previously had
to the moon. She and the moon sat down together on their bed. Soon
the sun came in. He had gone to the camp towards the east. He
said the same to his mother as the moon had said to her. The old wo-
man went outside and looked. In a little hiding place of weeds a frog
hopped. She thought it was merely an animal. "I wonder where his
wife is ? I can't find her," she said. "Where are you ?" she said aloud.
A voice came : "Here I am." It was the croaking voice of the frog. .
The old woman took her into the tent. The mocn said : ''My older
brother, did you wish to have such a wife?" The moon was not
pleased with his sister-in-law the frog. The sun said to his younger
brother: ''Now I think you were right. The human woman that you
brought is indeed beautiful." The moon said to his parents: "Must
we keep her to live with us? Her eyes are large, her face is large, her
skin is rough, her belly is big, and her legs are small." The frog was
injured by what he said, but restrained herself and did not speak
angrily. The moon told his mother: "Decide whom you love the best.
Cook paunch for them. Then point to her that makes the greatest
noise in chewing." The frog heard what he said, and took charcoal.
When they competed, the beautiful woman made much noise chewing;
but the frog slobbered, and the black saliva ran down the corners of her
mouth. Thus her deceit was revealed. Four times the moon spcke
in ridicule about the frog. When she heard him the fourth
time, she said : "I renounce living with your brother. But the old
woman likes me and does not want me to go away. Therefore my
body shall be part of yours and shall be with you as long as you live."
The frog jumped and alighted on the breast of the moon. She re-
mained there. That is why the moon at night has a dark spot.
Now the woman began to have a child. It was born as a boy.
There w^ere many buffalo where they lived, because the father, mother,
and sons had taken the buffalo up with them from the earth. The
people on earth were starving. The child grew up very fast. The
father and the sons went out hunting to procure food. The woman
went over the country in two directions, west and east, where the wild
roots grew. The old woman told her : "There are two kinds for you
to dig, hiitceni and hia"Qtcein. But do not dig any hia°Qtcein that
are dead or withered." For some time the woman obeyed her instruc-
334 Field Columbian Museum — Anthropology, Vol. V.
tions. Then, when it was nearly evening, she made up her mind to
dig one of the withered plants. She had four digging sticks with her.
One of them was peeled in places (for ornamentation), and its pointed
end was painted red. With this she dug up the earth around the root
and loosened it. She pulled it out and to her surprise there was a
hole through. She looked down. Then she saw this earth as it is, with
camps and tribes in different places. "I wonder where I belong, to the
east or west ?'' said the woman with the young child on her back. Then
she knew that her place was in the west. She put the root and tlie loose
earth back into the hole and went home. As the men were always
killing buffalo for food, she had many hides to prepare. After scraping
them, she softened them en a rope of sinew. The old man made these
ropes of sinew for his daughter-in-law to work with. She showed him
those that she had worn out in use. Then the old man made others
for her. Again they went out to hunt. Then the woman thought she
had enough sinew. She took her digging sticks, the sinew, and her
child, and went to where she had dug up the withered root. Then she
knotted the sinew together. She took out the root and dug the hole
larger. She made it as large as her body. She laid the digging sticks
across the hole, having tied the sinew to them in the middle. She tied
the sinew about herself under the arms. She held the boy on her back
in her robe. She had the sinew coiled in the most convenient way.
Then she slowly lowered herself by uncoiling the sinew rope. She
got as far as half the height of a cottonwood tree from the ground.
Then she could go no farther. She had reached the end of the sinew
rope. When her husband returned, he asked where his wife was, and
was told that she had gone out to dig. Then the two brothers went
out, the moon to the west, and the sun to the east. The moon found the
hole, looked down, and saw his wife hanging. He went back and
got a stone as large as her head. He brought it to the hole. Four
times he motioned with it and spat on it, and said : "Not to my
bov, but to my wife ! When you strike her head, let the sinew rope
break !" He let the rock drop, and watched it fall on his wife's head.
When the stone hit her, she fell to the ground; the man prayed that
the boy should not be hurt. They fell near a river, and the boy was
not hurt. Among the trees near the river was a tent, where an old
woman live alone. One day she had gathered berries and brought them
to her tent. She went out to find a stone with which to beat the berries.
She went to the edge of the bank where it was rocky. Then she heard
a child crying not far away. ''What can it be?" she wondered. She
went on and again she heard the crving. To the west of her a child
Oct., 1903. Arapaho Traditions — Dorsky and Kroeber. 335
was really cryin,y. She went to it. There la\- a woman, and by her
swollen breasts this ehild. The child cried for want of milk ; it wa?
starving. "Is this my grandson? Surely it is my grandson, Little-
star (hagouusa^).'" She took the boy to her tent and crushed berries
for him. With these she fed him. What was not eaten remained
in the bucket. The boy saw where she put the bucket at the back of the
tent. The old woman said : "My grandson, I will go out to see if I
have caught any elk or deer or buffalo." There were trails with pits
in them, leading to the tent from all sides. It was by means of these
that she lived. She told her grandson to go outside and play near
the tent, and gave him a bow and arrows. The boy became hungry,,
and went inside tO' get the bucket of berries. It was gone. He won-
dered what had become of it, because he had seen the old woman put
it away. When she came back, she was carrying elk meat on her
back. He went to meet her, and said: "Grandmother, some one has
eaten up the crushed berries. When I went to get them they were
gone." The old woman said: "Perhaps they leaked out." This the
boy believed. Then she cooked meat from the back of the elk, and
gave it to her grandson to eat on a wooden bowl. What was left she
put away in the same place as before. She went out again, telling
the boy : "Do not go far away ; I am going to look after my pits."
The boy remained in the tent. Then he went outside to play. He be-
came hungry and went inside to eat the meat that was left. There
were only bones in the bowl. He was much surprised. Then the old
woman came back with more meat. A third time the same thing hap-
pened. The boy began to suspect that some one was stealing their
food. After the old woman had come back the third time, she again
gave him food and went away. The boy determined to see who it was
that came in to steal their food. WHien he thought somebody might
have come, he looked at the bowl, and to his surprise he saw the head
of an animal. It had large eyes, a large mouth, and long teeth, and
was eating the cocked food. "You are the one that steals our food,
ugly one, coming in and taking what does not belong to you !" said the
boy. Taking his bow, he shot the animal in the soft spot next to the
collar bone, well knowing the fatal place. The monster was killed.
"Now I have you," he said. The old woman returned with the meat
which she had got. "Grandmother, I have killed the one that steals
our food; you will see who it is," said the boy to her. "Yes? I am
surprised!" said his grandmother. "Where is it?" "There it lies."
She said nothing but went to the back of the tent and mourned. The
'Or: Star-child.
336 Field Columbian Museum — Anthropology, Vol. V.
boy, with his bow still in his hand, watched her closely ; he saw tears
falling and mucus coming from her nose. "Are you crying?" he asked.
''No, my grandson, I am sweating ; I was not crying," said she. She
went out and left the boy. When she returned, her legs were cut and
blood-stained, and her arms also. "What is the matter with your legs
and arms? You must have cut yourself!" said the boy. "No, my
grandson, I went across a thicket of thorns and was scratched ; that
is how I bled," said she. She went out again. Now the boy thought
that he would ask her whether the monster was her husband. He thought
it was her husband. She went out on the prairie in order to mourn.
When she came back she looked very sad. "Grandmother, were you not
the wife of that animal? It appears so to me!" the boy said to her.
"Yes, my grandson, he was my husband." "Well, if you had told me
before, I should not have done that. I should not have killed him."
He was sorry for what he had done. He lived with her for some time,
helping her. Then he said to her: "I am g'oing away. Where is
the camp to which I belong? i\Iy mother belonged to this earth, and I
want to find my relatives again. I am the son of the moon, and the
grandson of the father and mother above." She said to him : "Towards
the west is the cainp where your people are." He started to go. He
came to a bare hill. He rested there. Snakes were asleep there with
their heads out of the ground. "I have come to the wrong place to.
rest," said' Little-star. With his bow he struck the heads of the snakes,
killing many. One woke up, saw what Little-star was doing, and
cried out: "Wake up, crazy Little-star is killing us; I think I alone
have saved you ! Little-star, I will kill you. I will follow you. You
can go to no place to escape me, either by day or at night. You will
surely become tired, you will surely sleep some time. Then I shall
overtake you." Then Little-star said to his bow : "Whenever I sleep
I shall put you next to me, standing upright in the ground. If I sleep
too long, wake me by falling on my head !" Then he went away from
there. He came to where he saw the camp of his people ; but he did
not stay. He told them that he had done something ; that he was try-
ing to escape. The people knew him to be Little-star. He went on
again. When he came to a place to sleep, he slept. The bow dropped on
his head and he awoke ; the snake had overtaken him. It said : ' I will
catch vcu later. You cannot escape me." It was constantly behind
him. With the aid of his bow, he could travel very fast. At night he
lay down to sleep. The bow fell. Again the snake hart reached him.
"You cannot escape me," it said. "There is no hole into which you
can go. Some time you must become tired and sleep too fast." A
Oct., 1903. Arapaho Traditions — Dorsey and Krokhkr. 337
third time ihe snake reached him and he awoke. The fourth time he
had become tired. He slept soundly. The bow fell on him and he did
not wake. "I have you at last," said the snake. It entered his anus,
and crawled up his backbone into his skull and coiled up in his brain.
The boy lay on the ground coiled like a snake at sleep. He remained
with the snake in his head until his flesh had disappeared. For many
days and months he lay there, until he was only bones. While he lay
sleeping- this long time with the snake in him, he never asked for help
from his own relatives above, though they were powerful. When there
were no tendons left on his bones he began to reproach his grandfather.
'T thought I belonged to your family," he said, meaning his grand-
father and grandmother and father. "Here I lie helpless, nothing but
bones. Will you do what I ask?" Whatever he said was heard. 'Tf
I am the true grandson of my grandparents, let there be rain enough to
wet the rocks through. After the rain let it be hot like fire. Let there
be heat like that felt by a person stirring the fire." After he said this,
clouds came, and it began to rain. It rained so much that the rocks
were wet through. When the clouds disappeared, the hot sun showed
itself, and the heat began. The snake felt it and began to move. The
heat became more than it was able to bear. When it was about to
emerge. Little-star sat up, with his mouth open, watching closely. The
sun was becoming hotter. When the snake stuck its head out of his
mouth, he caught it with his left hand and pulled it out of himself.
Then he continued to hold it. He said to it: "This is what I am able
to do. Now what shall I do with you? Is it best if I kill you? You
shall remain in the ground. You will have no legs and will not live
with people. If people meet you accidentally they will kill you." "It
is well." said the snake to him. "Since you pity me, I will give you my
bodv. I will help you. All your life you shall arrive wherever you go,
just as I never became tired and reached you. I will help you all your
life, as long as you are on earth. But when I am asleep, and you come
on me, I will bite you and kill you." This is Little-star's great mistake ;
he did not tell the snake that it should not bite men. Then Little-star
showed the snake his bow. The snake said : "Take my body and at-
tach it to the bow." The bow had a swallow tied to it at one end, then
a bluebird, then, in the middle where it was held, a king-fisher, next a
chicken-hawk, and at the other end a small dark bird. Eagle, wood-
pecker, prairie-chicken, crow, magpie, and all birds' feathers were tied
to the bow. There were also berries on it, strung like beads and painted
white. This string of beads was the snake's body. Then Little-star
said: "The upper end points to the sky; it belongs to mankind. You
338 Field Columbian Museum — Anthropology, Vol. V.
are the lower end, the earth." They separated, the snake going under-
ground, and he on his way with the bow. He came back to his camp
and looked for the old woman's tent. He saw it, and first went behind
it, to the west, and hung his bow on a tree. Then he went in to the
old woman. 'T am surprised! Ycu have been away long. What
did you do ?" she said to him. Little-star said : 'T was nearly killed
by a snake. I lay on the ground for many months. Now I think it
is best for me to go away from you men, for I know I shall always
perform something and thus do injury to some one." Then the old
woman- said to him: "You ought to have asked your grandparents
before you decided what to do to the snake. Now go to your grand-
father and grandmother and father. Do not go in any other direction ;
go directly to them. You thought a wise thing when you thought of
going to them." 'Tt is well," said Little-star. He went out of the
tent, and started to go to his bow. It was dark. He met a young
man. He said to him : "Come with me ! I will show what I possess."
The young man followed him, and they came to where he had left
the bow. Then he unwrapped it, and let the young man see all that was
tied to it, and explained the meaning of everything. Then he said :
"This I shall leave with you, fcr you and for all men. It will guide
you. It contains the gift of the father, of the earth, the animals, man-
kind, rivers, woods, of what is on and under ground, of breath (life).
There will be a change ( wars ) in the future. This will be your weapon.
All weapons will be made from this one. Now I will show you that
it is true. Thus I shall go up, by this bow." Then he motioned with the
bow in his right hand; then took it in his left and made the same
motion ; again he took it in his right, and again in his left hand. Then
the fifth time he swung it in the middle, while all the feathers on it
moved.' Then he gave it to the young man, and he himself rose to the
sky and became a star." — K.
' The bow was also called lance (kaaxayenan) by the narrator. It forms a constellation of
several stars in a long row. Near it are a group of stars called baetcet, hand.
= An argument between sun and moon is found in J. O. Dorsey, Contr. N. A. Ethn., VI, 328
(Dhegiha), and in Journ. Am. Folk Lore, XIII, 164 (Cheyenne). The incident of the ascent of a wo-
man to the sky by means of a tree and porcupine is only known to occur among Arapaho, Gros
Ventre, and Kiowa (cf. illustration in Ann. Rep. Bur. Ethn., XVII, Mooney, Calendar History of
the Kiowa, 238). The more common myth of the women who wished for stars, and found them-
selves in the sky is found among the Gros Ventre, Micmac, Dakota, Chilcotin, Quinault, Lkungen,
and other tribes, thus possessing a very wide range. The descent from the sky by means of a
rope occurs among the Kathlamet (Bull. Bur. Ethn., No. 26, p. 17), Quinault (Farrand, Mem.
Am. Mus. Nat. Hist., IV, 109), Chilcotin (ibid., 29I'. The myth of the ascent to the sky has many
other forms in North America. The sky is made to tilt, a chain of arrows is shot into it, the
spider draws people up, ropes are shot up, or persons fly to the sky after putting on bird skins.
Oct., 1903. Arapaho Traditions — Dorsey and Krokiskr. 339
137. — The Porcupine and the Woman who climbed to the Sky/
The moon was a handsome young man who hved with his mother.
He had a wife whom he did not hke, the frog. Looking down, he saw
a woman. Then he came down to the earth. The woman saw a por-
cupine hanging on a tree. She wanted to get its quills, and climbed
up after it. Just as she reached out to get it, the porcupine climbed to
the next limb above. This it continued to do. The woman climbed
higher and higher without knowing it. The moon was causing the tree
to stretch upward. At last the woman saw something above her, solid
like a wall, but shining: it was the sky. There was an opening in it
and through this the tree grew. The woman hung to the tree, not
knowing what to do. When she reached the sk}-, the moon took her and
brought her to his tent. Then he wished to know which of his wives
was the younger, intending to send the other away. He gave them
buffalo gut, in order to judge by the noise they made in chewing it whose
teeth were the sharpest. The frog put charcoal into her mouth, and
when she chewed, made a noise. Then the black saliva ran out of
the corners of her mouth. The moon saw that she was old and put her
away. The woman used to go out and sit by herself; she was sad,
thinking what to do to get home ; she could think of no way. An old
woman pitied her and went to where she sat, and said: "I will help
you to go back to the earth ; I w^ll let you down by a sinew rope."
When the man went hunting again, the two women went out and
looked for the thinnest place in the sky. They dug through the ground
and soon reached the sky, which was like ice. They broke a hole
through this carefully, so that the old woman might cover it up again
without leaving any traces. Then the old woman tied the sinew about
the other and let her down. The sinew stretched, and at last the woman
reached the earth and got he me. Then the moon took back his old wife.
Therefore he has a black frog upon him. When the woman reached her
camp, the people were much surprised. They had thought her dead.
She told them how she had been taken up. Soon she gave birth to a
boy ; he was called Hiiciisisa'', Moon-child." He grew up fast, and was
beautiful and kind-hearted. Every one thought well of him. He be-
came chief of the people ; his tent was very large and full of rol~)es
and embroidered work. He lived a hundred years, remaining strong
and vigorous. When he died the moon took him up to the sky to live
there.'— K.
' Tolri by informant B.
- Or; Sun-child.
^The following version was obtained as a text from informant C. Women who were going- to
■water saw a porcupine. One of the women wanted it and said : " I will try to catch it." She climbed
up a tree after it. When she got close and was just about to take it. it began to climb on again, so
34° Field Columbian Museum — Anthropology, Vol. V.
138. — The Porcupine and the Woman who climbed to the Sky.*
Some women who had gone out to get wood found a porcupine
and chased it. It ran up a cottonwood tree. They could not strike it.
One of them chmbed after it while the others watched her. As she
climbed, the earth seemed near to her. The tree stretched until at last
it reached the sky, and the sky opened, and the porcupine, followed
by the woman, entered. It ran into the timber and she continued to
follow it. In the timber she found a handsome young man, the sun,
who took her for his wife. The moon was envious of the sun. He
said, "You have said that the women on earth are not beautiful enough
for you, for they are ugly when they look up at you ; but now after
having despised them, you have brought this woman up." Then the
woman had a child. The sun and the moon went hunting and pro-
vided for their sisters and this woman. Thus she obtained sinew of
which to make ropes. Whenever the sisters of the sun went out to
dig roots, she was forbidden to go with them, and told to stay at
home. But one day she went out secretly with her child in order to
dig. She found roots and began to dig with her digging stick. To her
surprise she found that the soil gave way and below her she saw the
earth, with its rivers and circles of tents and people walking about.
Then she covered up the hole and went back. Then she procured all
the sinew she could get and made more rope and tied it to what she
had, until she thought it long enough to reach the earth. Then, taking
this rope and her boy, she went out, made a hole, laid the digging
stick across it, and tied the rope to the stick. Then, holding her boy,
she let herself down. She was unable, however, to reach the earth, and
remained hanging at the end of the rope. The people above began
that she missed it. Then she went farther up. Finally she approached it atjain, but just as she
tried to seize it, it went on up and escaped from her. Thus it slipped from her and climbed farther,
until it had led her so far that she could not come back down. "I will catch it at last," she thought,
still ignorant of how she was being deceived. Thus the porcupine brought her to the sky. Whert
she arrived there, suddenly the moon came to her, smiling, it is said. He married her. The
luminary (moon) had abundance of everything in the sky. He brought much game and stored it up.
"I will escape by means of sinew," thought the woman. So she secretly twisted much sinew.
When she had made enough [rope], she fastened it. When she had fastened [the end], she let the
rope down. There was a large hole above, through which she was going to let herself down. Then
she slid down. When she had let herself down the full length of the rope, it did not reach the
earth. She hung'there. Then her husband found her, it is said. He had looked for his wife, and at
this hole in the sky he saw her. hanging below. He became angry and dropped a large stone upon
her. It fell directly upon her head and killed her. The woman had been with child. After she had
lain some time the boy was born. After he was born he began to run about in play. Then he
became lost in the grass. So he remained and slept in the grass. An old woman who was going by
found him. " Alas ! my grandchild !" she said. She brought him home and cared for him. Then
they came to live in large tent. The boy was liked by every one. When he became a man he was
brave in charging the buffalo and in war.
' Told by informants J.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 341
to wonder what had liecome of her and her boy. Her husband thoug-ht :
"She has found some way to §0 back." Then they searched for her
and found the stick across the hole. Looking- down, they saw the wo-
man at the end of the sinew rope. The sun took a flat stone used for
pounding- (hataa"") and said: "Not to my boy, but to the woman.
Let it fall on her head." Then he dropped the stone. It killed her,
and she fell down. The boy. however, was not hurt and ran about
where his mother lay, sucking from her. Thus it was for a long time.
Then a camp of people passed by, traveling. They found the boy
among the grasses and weeds, scabby and dirty. They called him
Biaxuyan (Found-in-grass,). His true name was Housa° (Porcupine's
son) or HHciisteia" (Sun-child).^ — K.
139. — Found-in-Grass.
A man and wife camped alone by the river. The wife was in the
family way, just about to endure labor. "Now I shall be gone on a
hunt every day and I want you, dear, to stay inside and attend to your
usual work. Somebody may try to tempt you while I am gone. Should
such an one came to our tipi calling for you, saying, 'How is it with
you?' do not pay any attention to him," said the husband. So the man
went out far from home, and while he was away a voice came, calling
to the woman. "How is it with you?" The woman did not even move,
but kept at her quill work until her husband returned. "Come out and
unload the pony," said he as he approached. The wife went out smil-
ing and congratulated her man for bringing the meat and hide.
The next morning after breakfast the man went out after more
meat and hide, leaving his wife at home, and cautioning her to be
on her guard. After he had gone the voice came nearer to the tent,
calling, "How is it with you?" The wife, being very busy, didn't pay
any attention to the person calling and howling outside. The husband
returned home and called to his wife, "Come out and unload this pony."
The wife went out smiling to her husband and soon unloaded the pony.
By this time they were well provided with meat.
The next morning the husband started ofif again in search of game.
After a short while the voice came about the tipi and nearer than
before, calling out louder, "How is it with you?" This time the wife
was somewhat affected by the strange voice. "I wonder from whom
that strange voice comes? Here am I alone and in need of everything,
and my husband goes cut for that," said she. The husband returned.
' Hiiciis is both sun and moon. Biaxuyan is usually the name of tlie hero of another myth.
See Nos. 142 and 143.
342 Field Columbian Museum — Anthropology, Vol. V.
"Come out and unload this pony," said he to his wife. The wife went
out with a different disposition and unloaded the pony's burden. "Well,
I am glad that you are attentive to your work and look well to yiur-
self," said the husband.
The next morning the husband said to his wife, "Now, my dear
wife, I shall be gone for some time, and shall come home late. I shall
want you now to be careful not to pay any attention to anybody or to
any voice outside, but attend to your usual work. I shall try to come
home earlv if possible, but the game is a long way off." So the man
started off for more game. Socn after the husband had left the tipi,
this voice came by the door, calling distinctly for the woman, saying,
''How is it with you ?" She was so attracted that she took an awl and
punched a hole through the tipi and looked to see who that strange per-
son might be. "That is just what I have wanted for some time." said
the stranger, who now entered the tipi and took a seat back of the
center. He had tangled hair and looked very fierce.
This woman immediately built a fire and placed a kettle over it,
placed the meat to boil, and after it was dene, gave it to the visitor in
a wooden bowl. Then said the man. "That is not the kind of a bowl I
am accustomed to," so she took it back disgusted. She then took her
white buffalo robe (emblem of highest degree in the Buffalo-Women's
lodge) for his bowl, that he might eat out of it. But he said this would
not do. (She offered the buft'alo robe because it was valuable in life.)
She now meditated as to what might be the suitable sort of dish,
and finally thought of her best buckskin dress. So she took it off and
spread it before him and placed the meat upon it. "You have made a
close guess, but 'it is not the kind," said' the man with the tangled hair.
''Well, what can it be, for I have even spread my best dress before him
and he has rejected it?" she said to herself.
She was in great despair for some time, the man still waiting.
Finally she took the meat, got up and la)- down in front of the man and
placed the meat on top of her chest. "Yes. this is the very kind I am
used to for a meat bowl," said he. The man then ate his meal, and
when about to finish it, he said, "Sometimes a man accidentally strikes
the bowd." cutting the woman's belly open. Finding that the
woman had twins, he threw one by the door and the other to the spring,
and laid the woman, back toward the fire, covering her with her buffalo
robe. Then the man went out of the tipi.
It was after dark when the husband returned. "Come out. wife,
and unload this pony." said he. But the wife didn't answer Tor a
time, and he said, "That is the reason I told you to be careful when I
Oct., 1903. Arapaho Traditions — Dorsey and Kroebkr. 343
went out after game. Maybe she is fast asleep, it being late." and
he unloaded his pony. I'hen he went into the tipi and saw his wife
covered up with butifalo rcbes, and with her back to the fireplace. "Get
up, my wife, and build more fire, and let us have some supper," said the
husband, pulling the robes off from her. Still she did not answer him.
He grabbed her and turned her body toward the fire, and found that
her belly was opened. Then the husband laid everything down and wept
bitterly over his wife. He went out during the night and cried on ac-
count of his v>ife's ill fortune.
In the morning the husband came back to the tipi and fixed his
wife tip properly inside, and immediately went out on the prairie
mourning over his wife. When he came back in the evening and went
into his tipi, he found his arrows scattered inside. "Well, this is a
strange affair ; I am here alone, and my wife dead, and I wonder who
comes in and bothers my arrows !" said the man.
In the morning he went out again on the prairie to mourn, but came
back secretly to see who went into the tipi during his absence. When
he approached he heard boys playing inside, and creeping close to the
tipi, rushed inside and caught one of them, which was named "By-
the-Door," while the other boy ("Spring-Boy") escaped to the spring
again. By-the-Door fought his father, scratched him and bit him to get
loose, but the father held him tight. "Mv dear boy. look at your things
inside, the bows and arrows, the ponies out on the prairie grazing, and
other things ; will you please give up and be a companion to your own
father?" said the man. Finally the child yielded and both w^ere happy.
The next morning the father, when about to start off to mourn, told
his boy to persuade his brother, Spring-Boy, to come out and play an
arrow game (like a game of stick arrows), and he would come around
secretly in tlie mean time So By-the-Door was instructed to win the
first bet. and while Spring-Boy should get down to look, he should
;ump on him and held him and call his father. So the father went away
and By-the-Door cried to his brother to leave his hiding-place and come
in for a good game. P)Ut Spring-Boy answered. "Xo. I don't want to
go, for our father caught you." "Well, no! I got loose from him,"
said By-the-Door. "Ccme out and let us enjoy ourselves. He will be
gone a long while, for I scratched his face and bit him badly." said
By-the-Door. Finally Spring-Boy came out and looked around, very
much afraid to go in. but he was anxious to play with his brother. So
he went inside and the game went on as if nothing had happened, the
dead mother lying inside. "Say, Spring-Boy, I won that arrow, see!
The sinew string touclics the feathers rf the other arrow." said Bv-
344 Field Columbian Museum — Anthropology, Vol. V.
the-Door. "Just stoop down on your knees and look, to be sure," said
By-the-Door. Spring-Boy was very timid, and constantly looked cut
to see if their father was coming". Finally he stooped down on his
knees and looked for the winning point for a moment, and straightened
himself, saying he was not the loser. "You didn't stoop low enough
to see it right," said By-the-Door. "Get right down on your knees
and be convinced, for I am sure that I won that arrow," said By-the-
Door. So Spring-Boy did as he was told, and all at once his brother
jumped on him, calling for his father to rush in. The father rushed in
and grabbed his boy, and told him to stop crying, for he had some good
arrows for him. But Spring-Boy fought like his brother, but finally
gave himself up.
Now the father and the twin boys were all happy. Before the
father prepared to go anywhere in the morning, the boys knew their
father was in sorrow, and told him to make two bows and four arrows,
one painted black with two arrows, and the other painted red with
two arrows, for them ; then to erect a sweat-lodge and to place their
mother inside, which he did. Then the boys stepped a short distance
from the sweat-lodge. The boy with a black bow shot his arrow up in
the air, and said, "Get away, mother! Get away, mother!" The sweat-
lodge moved a little at the bottom. So the other boy shot his red arrow
up in the air and cried, "Get away, mother! Get out, mother!" The
sweat-lodge shook distinctly on the sides. Then the first one shot his
black arrow up in the air and cried, "Get away, mother!" The sweat-
lodge moved at the top and sides very plainly. Then the second boy
shot his red arrow up in the air and cried with a loud voice, "Get away,
mother ! Get out, mother !" The mother came out of the sweat-lodge
alive and in good appearance. Thus the family was formed anew wdth
the twins, and this is the reason that some of the women nowadays
give birth to twins. The family were happy again, and the father and
mother went at their usual occupations.
"Now, mv dear boys, I want you to be good and to be obedient to
me and to vour mother. Yonder, in that big grove of timber you must
not go, for a very dangerous being lives there," said the father. "I
shall be gone for some time for game, and you are to be sure and stay
around the tipi." Their father went off and the boys said to each other,
"Our father cautioned us not to go over to that timber, but let us go
over and find out what it is over there that he told us about." So they
stole away to the place. When they went into the timber they saw a
tanned, smoked-looking tipi standing alone. When they had approached
closer, they saw a man in it, who welcomed them, saying, "Come in !
Oct., 1903. Arapaho Traditions — Dorsey and Kroerer. 345
Well, I aai glad to see you, grandchildren," and he looked at them
closely.
When these boys went in they saw this man had tangled hair, and
inside of the tipi were snakes, crawling everywhere. The boys didn't
want to sit down, but got some flat stones and placed them under them
and sat down. (If they had sat down without placing the stones as they
did, the snakes would have run into their anus, but these boys were
smart and cunning.) "Well, my grandchildren, I want you to louse
me," said the man with tangled hair. "All right !" said the boys. So
they both sat close to him with stones at their bottom and began un-
raveling his hair, tied up in a knot on his forehead. (The old priests
used to tie their hair in a knot after the fashion of this man ; they also
were tangled hair.)
When these boys unraveled the hair, they found that the man
had open brains, from which he derived that name. This man who
camped alone in the woods had no sympathy for anybody else, and for
that reason he was called "the man with opened brains," or, "Open-
Brains." Properly speaking, he was the first murderer. The boys
kept at work, cracking the lice in their mouths, and finally made him go
to sleep. While Open-Brains was fast asleep the boys took his tangled
hair and tied it to every tipi pole inside, and then heated a big round
stone, big enough for the hole in his skull, which, after it was heated,
thev placed inside his skull. Open-Brains struggled, but was finally
burned to death. These boys then cut ofif his tangled hair and carried
it home. When they arrived home, they gave it to their father to use
on his shirts and leggings as pendants, "Well, well, boys ! How in
the world did you get that rnan's hair? He was the most troublesome
being on earth !" said the father. "We got the man to sleep and placed
a heated stone in his brains," said the boys, "and killed him."
"Now\ my dear boys, I want both of you to keep away from that
big hill close to the river, for a fierce animal lives there," said the father.
The father, as usual, went out in search of game that morning. The
boys said again to each other, "I wonder what animal lives there. Let
us go over there and find it." So thev went to the place and found a big
bufifalo bull, covered with iron, and very fierce-looking. When the
bufi^alo bull saw them, he raised his head and shook it, and lifted his
tail and circled about, throwing the dirt in the air, ready to make a
charge on the boys. Before the buffalo bull was ready, the boys shot at
him and killed him. The boys Avent up to him and cut off his horns and
carried them to their father to be used for dippers. The father won-
dered how thev had killed the buffalo bull, and thev told him that they
346 Field Columbian Museum — Anthropology, Vol. V.
had shot it with the bows and arrows which their father had made for
them.
"Well, my boys, although you have done brave deeds, do not begin
to think of going to thai precipice on the other side of the river, for a
very strong, unmerciful being lives there," and he started off to hunt
for game. The wife was still busy with her usual work in and about
the tipi, principally engaged in quill work. "Say, brother, let us go
there and see who lives there," said one. "All right !" said the other.
So they went, without any fear whatever, and reached the place.
Against the rock there was a nest of young eagles (thunder-birds), the
father and mother being away. These boys went up to the nest and
asked them if their father got mad what kind of a sign there would be
in the sky, at the same time twisting the noses of the little ones in the
nest. "When our father gets mad there are dark clouds and rain in
torrents," said the young eagles. "All right ! Let us see whether he is
powerful or not," said the boys, twisting the noses of the young eagles
again, "You may tell him when he comes back that if he can pull the
arrows out of the wall of rock below your nest, he is surely powerful."
These boys stepped below and went to the other side of the river and
shot two arrows into the rock below the nest. The father of the thun-
der-birds returned with much noise, and at once made a rush at the ar-
rows, grabbed the heads of them and flew back, stretching the arrows to
a distance, but the arrows contracted back to the rock. (The contrac-
tion of the arrows was due to the tendon of beef which is found along
the neck of the animal.) The boys killed Thunder-bird and the little
ones. They pulled the feathers out and returned home, gave them all
to their father for bonnets, and arrows and the wings for sweat fans.
"Well, well ! Did you kill that powerful bird?" said the father. "Yes !
We managed to kill him."
Now the boys were at home, and the father thought that by making
a netted wheel he could keep them close at home. So he made one for
them. "Now, my dear boys, I want you to play with this netted wheel
and these arrow sticks, but be careful not to throw it with the wind ;
always throw it across the wind to each other, and shoot it with those
arrow sticks." "Our father has told us not to throw the wheel with the
wind ; I wonder what is the reason ; let us see what will happen if we
do," said one of the boys. "All right." said the other. So they plaved
a decisive game, when all at once there came a big whirlwind, which
carried both of the boys off to a distant land.
There was a moving camp coming, which camped near the slough,
where there were verv tall weeds. An old woman, after she had pitched
Oct., 1903. Arapaho Traditions — Dorsf.y and Kroeber. 347
her tipi. went out to ctit some grass for bedding'. i\s she was going
from one place to another, she ran across one of the boys full grown
in the tall grass. "Well, my dear grandson, I am glad to see you. I am
going to take you home to help me at my own tipi," said the old woman.
This boy was dirty and had a big belly, but the old woman was glad to
have him as a grandson. The people heard of the old woman finding a
boy in the grass, and he came to be called "Found-in-Grass."
In the camp there was a big chief who had two daughters, very
handsome. One day the people were trying to kill the kit-fox in the
tree, but without success. "Now whoever kills that kit-fox in the tree
shall marry my oldest girl," said the chief. The men all tried their
luck to win the girl, but the kit-fox was very cunning. "My grand-
mother, make me a bow and some arrows ; I want to try my luck," said
the boy. "Well, my grandson wants to get married, ugly and young as
he is, but there is nothing like trying," said the old woman. So she
made a bow and some arrows for him. He went out to the place and
found the people still shooting at the kit-fox. They ridiculed him for
his big belly and ugly looks. He aimed at the kit-fox and shot at it and
killed it. Now Crow was there in the crowd, and was trying his luck.
When this boy tcok down the kit-fox. Crow claimed that he had killed
it, although others who stood near admitted that the boy had shot the
kit-fox.
The boy went home and told his grandmother to go to the crowd
and touch the animal, as the rest did, and at the same time pull from
it a small bunch of fur and bring it home. So the old woman went and
rubbed the animal and did as the boy had asked. She brought the fur
home and laid it at the door. In the morning this fur became a complete
hide, a good one, far surpassing in color that of the fox killed up in
the tree. "Grandmother, take this hide to the chief," said the boy. So
the old woman did. The chief was surprised to see a good specimen of
hide from the boy. "Well, since I offered a reward to the people for a
kit-fox hide, I shall have to let this boy take my- other girl for his wife."
When the older sister heard about it, she said that if she were in her
younger sister's place, she would not under any circumstance marry
the boy because of his appearance. NcA^ertheless, a tipi was put up for
Crow and Found-in-Grass to live in with their wives. Crow's bed was
made on the north side and Found-in-Grass' in the west part, i. e.,
back of the center of the tipi.
When night came on these people came in together to sleep. Crow
and his wife went to bed without any comment on the part of the other
couple. But Crow-Woman vomited on account of the looks of the boy
348 Field Columbian Museum — Anthropology, Vol. V.
Found-in-Grass. "If I were you, sister, I would not accept him as
my husband," said Crow-Woman. "Oh, never mind, he will grow up
all right ; you must remember that he is young yet,'' answered her sister.
Early in the morning Crow-Woman would get up and pour water on the
bed of her younger sister secretly. "Get up, your husband has urinated!
Shame on you for having such a husband," said Crow-Woman, which
made the young girl embarrassed. The next night Crow-Woman did
the same by her sister's husband, pouring water on the bedding. "Get
up, you folks; you would rather sleep too late; shame on you, sister!
That husband of yours has urinated again. Can't you stop that habit?"
said Crow-Woman. The younger woman paid no further attention to
her sister's remarks, but told her to attend to her own afifairs. The
third night Crow-Woman went to bed early, and so did the younger
sister, but Found-in-Grass was out late. Crow- Woman continued ma-
ligning Found-in-Grass, that she might break the marriage of her sister
to him. Sometimes Found-in-Grass would come in late at night with
such nice perfume and such a manly appearance that his wife came to
know what sort of a man he was, and she loved him more dearly than
ever. Early in the morning Crow-Woman poured more water on her
sister's bedding. "Can't you folks wake earlier than this?" she said,
pulling the robes away from them. "Your husband has urinated again ;
take your bedding and put it out where it will get dry.'' The young
sister said nothing, for she knew that her husband was changing all the
time. The fourth night, Found-in-Grass' wife went to bed early, as
usual, as also did the sister, but the young husband was out late, per-
haps with his grandmother. Late in the night Found-in-Grass came,
placing his feather lance against a forked stick at the back of the tipi.
He had on a quilled buffalo robe and good clothes, a good panther hide
bow-case and a quiver of bow and arrows, which he brought into the tipi.
As soon as he came it smelled as though sweet grass were growing in-
side. Found-in-Grass hung his bow-case, quiver and the rest of his
clothing upon his lean-back or tripod, for the night. His wife knew
when he came in and embraced him and was happy to have such a good
husband to present before the people. In the morning Crow-Woman
got up to wet this young husband's bed, but noticing the young man's
appearance on the bed and his clothing on the tripod, she changed her
mind.
When Found-in-Grass got up his appearance attracted Crow-
Woman very much, and when the breakfast was brought in Crow-
Woman wanted to wait on the young husband, but the sister objected.
"No ! You can't come in the wav, I can wait on mv husband I" said
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 349
the wife. Although disgusted at her sister, Crow-Woman kept making
remarks and tried to wait on her brother-in-law every morning and
during the daytime, but the younger sister kept her away. "You may
tell vour father to get the people to gather buffalo chips and to have a
corral made, with a gate, and at the gate to have the chips placed one
after the other, on edge, the last one being a very thin one, from a
scabby bull," said Found-in-Grass. After he viewed the corral and
viewed the last chip, he said to it. "When I come around after a while,
I shall shoot you dead, then the rest will get up alive and will be slaugh-
tered by the people."
The people were busy skinning the beef, and Found-in-Grass was
at his beef, which he had killed right behind the herd, and it was for the
father-in-law. Found-in-Grass was skinning the beef he had killed,
when Crow-W^oman stepped up and offered to help carry the beef to the
camp, but the sister objected, telling her to keep away, but Crow- Woman
hung around. Found-in-Grass was putting blood from the beef into
the intestine bag for his father-in-law, and about to carry it home with
his young wife, when Crow-Woman came up to him and said that she
would carry it home. "No, sister-in-law, you might ruin your robe, T
will carry it myself," said the boy, Found-in-Grass. "Ycu go to your
own husband, Crow, he is out still gathering eyes oT buffalo," said
the younger sister. But Crow-Woman insisted on carrying the bag of
blood. Finally the young husband consented, and he secretly pierced it
with a thorn, so that it would leak away. So Crow- Woman carried
the bag of blood along home and spoiled her robe. The young husband
and wife made fun of her till she felt humiliated.
One day Crow^-Woman sought the company of the young married
folks, but was greatly disappointed at their actions. She felt so badly
that she went out upon the prairie and cried. Day and night she cried
on account of the ill treatment at the hand of her sister.
One day while she Avas crying, a gopher came up to her and asked
her why she was crying so long out on the prairie. "My brother-in-
law disappointed me after I had done everything to please him," said
she. "W'ell, cease weeping, woman, I am the only one living who
has power," said the gopher. "I will run under the ground during
this night, and you may go there early in the morning and pull the
blankets away from them and tell Found-in-Grass to get up." So the
woman stopped weeping and went to the tipi and pulled the blankets
away from the young married folks and told the husband to get up
and stir around for his father-in-law. When Found-in-Grass got up,
his wife having gotten up first, he found himself in a pit up to his waist,
35° Field Columbian Museum — Anthropology, Vol. V.
and tlie i^round arouiul him was turned into solid stone. Now as peo-
ple passetl this monument of Found-in-Grass they would leave soine-
thino- in mercy for his protection, since he had chauQcd into a stone.
This changed Found-in-Grass is the symhol of a man watching
from the top of a hill, and is called an image (wahsahk) of the Su-
preme Being- who has everything in the bag [sacred-bundle] for people.
The upright figure represents the man, and its body the earth with all
its vegetation. — D.
Told by Tall-Bear. Cf. Nos. 140, 141, 142, 143, and note i, page 3^;. In a similar Wichita tale,
the second child was born from the placenta which was thrown from the point of a stick into the
river. The stick remained in the boy after birth, .\ccordinsf to the Wichita tale, the monsters
killed were Spider- Woman, Thunder-Bird. Two-Headed-M'onster, and Sea-Monster. The boys and
their father become stars. The Pawnee variant is somewhat similar to the Wichita, the tale being
called " Long-Tooth-Boy." The calling of the buffalo by means of the ring and the javelin game iis
common to both Pawnee and Wichita.
140. — Found-in-Grass.
A man had a tipi by himself, with his wife, who was in the family
way. \Mien he went out hunting in the daytime he told her that if
anybody cried at a distance, to give no heed. After the sun had set,
while she was sitting in the lodge, she heard a person crying or howding,
but did not pay any attention. The husband returned with game and
found his wife all right. The next morning he started out again, warn-
ing her. The night came on, the husband never returning. She heard
a person. Again she gave no heed. A little time after this, the hus-
band returned and found her contented.
The next morning, after meal, he told his wife to keep in mind his
directions ; so he started off as usual, in search of game. The night
came on and this time, he was absent longer than the second time.
The woman heard a person crying or hoAvling by the tipi and was
somewhat attracted, but made no answer. The husband finally came
home with plenty of game. She went out and unfastened the door.
The fourth morning, the husband said to his wife : "Now I want
you to be careful of yourself. I shall be gone a farther distance to-day,
and shall probably be very late in coming hpme. Do not make answer
to anybody if yoti should hear any one call." So he started off. The
woman set herself to work inside of the tipi, occasionally doing things
outside in the daytime. The night came on. For a long time after
dark the husband did not return. She was uneasy, restless and afraid.
She then heard a person howling, coming closer and closer to her tipi.
This person stopped right in front of the door and cried out, "How is
Oct., 1903. Arapaho Traditions — Dorsev and Krokbkr. 351
it with you now?" She said, "Who are you? What do you want?"
The person came in, and she looked up. It was a man with tangled
hair. The man took his seat at the back of the tipi in the center and
warmed himself. The wife then cooked some beef for him. She
passed it to him in a wooden bowl, but he said to her, "That is not the
kind of bowl I am accustomed to." She got another utensil. Still the
man said it was not the kind. She even placed the beef in her robe
and meat bags, which were rejected. She took her leggings of? and
used them. The man said, "That is almost the kind.' She then took
her dress off and laid it in front of him and placed on it the beef. "You
are about to get the right thing," said the man, moving himself occa-
sionally.
The wife took the dress and put it on again. She thought to her-
self and wondered what she might do to satisfy the visitor. She then
got up and laid herself across in front of him and placed on herself the
beef. The man said, "That is the kind, the only kind of bowl I use."
He then began eating. Just about the time he was to swallow the last
piece, he said to her, "Sometimes a man strikes the bowl," so he cut her
belly open. He found twins, fully grown. He took one and threw
him outside ; the other one he threw near the door, inside. After placing
the woman on her bed with her back to the fireplace, he went out.
The husband returned and called out for his wife, but she did not
answer. "I told you to be careful of yourself while I was gone," said
the husband. The husband, thinking that perhaps she was fast asleep,
took the blankets off and turned her toward the fire, when he discovered
that her belly was cut open. He covered her again and went out in
the prairie and wept. In the morning, he would go out to mourn for
his wife, and when he returned he would find his arrows lying around
inside. "I wonder who takes my arrows out and leaves them scattered
on the ground," said the husband. He placed them back in the quiver.
The husband decided to learn who did the mischief inside, so he came
home secretly, and sure enough, he heard boys arguing about a game.
He went slowly to the door, and all at once he made a break for the boys.
He caught one boy, whose name was "By-the-Door." This boy cried
and tried to get away. His father talked to him of the property he
owned, etc., so finally, the boy stopped crying and consented to live
with his father. His father instructed him to get his twin brother inside
the tipi and to play the game of arrows again.
When By-the-Door was caught, the other boy ran out and went
into a spring, so his name was "Spring-Boy." When the father had
gone, Bv-the-Door called Spring-Boy to come out and come in the tipi
352 Field Columbian Museum — Anthropology, Vol. V.
to play a game again. "No ! I can't go there, because your father
caught you; I am going to stay in this spring," said he. "Brother,
our father will be gone for a while. I am alone in the tipi. Father
made arrow sticks for me. I will let you take some, and then we will
have a good game," said By-the-Door inside of the tipi. Spring-Boy
finally came out of the spring, looking around to see if his father was
near. After he entered the tipi he peeped through an awl hole to look
for his father. Both of them became interested in the game and dis-
puted for a long time, By-the-Door said to his brother, "You just lie
down and look through the space between the arrows ; I am sure that
you will convince yourself by doing so. I won the game, because the
arrow touches the other. Look at it closely." So Spring-Boy knelt
down, lowering his head to see the result, but all at once his brother
jumped on him and held him by the neck. "Father! Father! Come
in quickly ! 1 am holding my brother for you !" said By-the-Dcor. The
father came rushing, entered and caught the boy. Spring-Boy tried
to escape and fought his father, hitting and scratching him badly, but
the father and By-the-Door soon overpowered him.
Both boys became quite useful to their father. Now the boys fell
sorry for their father, seeing him crying on account of his wife.
'Father, make us two bows and four arrows ; go and erect a sweat-lodge
and put our mother inside," said one of them. So the father made one
bow with two arrows painted black, another bow with two arrows
painted red, and gave them to the boys. He then went and put up the
siweat-lodge and took his wife inside. The boy with the bow and
black arrows stepped forward and shot one arrow in the air above the
sweat-lodge. When the arrow returned and was about to light on
the ground, he cried out to his mother, "Look out ! Look out, mother !"
When the arrows lighted on the ground there was a slight moving of
the sweat-lodge. The boy with the bow^ and red arrows did the same,
telling his mother to get out of the way of the arrows. This time the
sides, i. e., the coverings, of the sweat-lodge seemed to give way. Then
came the boy with the black arrows again. "Look out, mother ! Look
out, mother!" said he. The sign was greater, the top part of the lodge
was moving. Now came the boy with the bow and red arrows, who shot
high as he could. "Oh, mother! Get out of the way! Get out
quickly !" said he. The mother came out of the sweat-lodge alive again.
The father, seeing the wonderful act of his boys, loved them so much the
more, giving thanks for having a wife and boys again. "Well, my
boys, I love you. and want you to be obedient to me; the same to your
mother. I have to be on the go to get subsistence for ourselves, so stay
Oct., 1903. Arapaik) Traditions — Dorsey and Kroeber. 353
close to our home. Do not go t^. that thick timber which you see from
here. A very cruel being lives there. Mark me ! Don't go there," said
the father to his boys. So he started off in search of game.
The mother was inside of the tipi and these two boys started for
the thick timber. When they came to it there was a tipi of smoked hide,
and verv old looking. "Come in, boys!" said a person inside. When
they went in they saw a man alone, with tangled hair. ' Well, my dear
boys, sit down close to me and search my head for lice," said Tangled-
Hair. The boys began picking away, untying his locks of hair, which
were verv long. Soon it caused him to go to sleep. The boys took
each lock' of hair and fastened it to the tipi poles inside, all around
They then heated round stones in the fire and placed them in his opened
skull. (This Tangled-Hair had an open skull, but covered it by tying
a big knot on top of his head.) The boys killed him in that way and at
once cut off the locks of hair and carried them home. When they
reached home, they gave them to their father, telling him to use them
on his shirts and leggings. The father wondered and asked his boys
how they killed the man. Then he said, "Now, my boys, yonder, lives
somebody. He is very strong and fierce. Do not go over there; for
he will surely kill both of you."
The boys went out to play and sneaked off to the place. They
found a large panther ready to spring on them. They shot at it with
their arrows and killed it. After skinning it they returned home,
giving the hide to their father, telling him to use it for a bow^-case and
arrow quiver. The father was astonished. Again he cautioned his
boys, saying, ''Although you have conquered these, I want to tell you
that by all means you are not to go tcf that cliff' at the river, for a very
powerful creature lives there." The boys understood their father,
but sneaked off again. They went to the place and found an eagle
in a nest. When they saw^ him, the twinkling of his eyes would cause
them to see lights of different color, "Well, this time I will change
my bow and arrow to kill that eagle (thunder-bird)," said one of the
bovs. So he took a rib and a tendon and converted them into a bow
and arrow. With these he shot at the eagle and hit him in the nest.
The eagle tried to fly up, but could not do it, for the tendon of the
beef, which was the arrow, contracted and brought him to the earth.
They killed him and pulled out the feathers from his tail and wings.
They went home again and gave the feathers to their father, telling
him to use them in making war bonnets, wing feathers, and pendants
for things.
The father became verv much afraid, thinking that some great
354 Field Columbian Museum — Anthropology, Vol. V.
mishap might befall his boys, and again cautioned them, but received
what the boys brought in. '"Now, my dear boys, I know that you are
getting older and stronger, but listen to me this time. Under no cir-
cumstance, please do not go to that hill, for a big animal lives there,
and nobody is allowed to go near it, for he destroys people and other
beings. When you go to play, stay near oiir tipi and come in occa-
sionally to help your mother," said the father. The boys played around
the tipi for some time, but soon sneaked ofif. They went to the hill and
saw a big animal like a worm, having dififereht colors. They shot at
him, killed him. but left him lying in the same place. The boys then re-
turned home While they were amusing themselves on the way just
a little distance from the tipi, there came a tremendous noise behind
them. They looked back and saw a cloud of dust in the air. Seeing
that everything was up in the air in its path and coming toward them,
they ran to the tipi. By-the-Door ran into the tipi and just about then
the whirlwind struck them. Spring-Boy, being slow, was blown away
from his father, mother and brother, and lighted somewhere in the wil-
derness.
There came a moving camp, and right near where this
boy lighted a camp-circle was formed. An old woman was
cutting tall grass for bedding, when she felt something moving
by her foot. She stepped aside and looked, seeing a small bov in the
grass. "Well, my dear grandchild, I am so glad to find you, and you
shall live with me." said the old woman. So after getting her supply
of grass, she took him to her lodge and the people heard of him. His
new name was "Found-in-Grass." The boy was very useful to his
grandmother and grew up fast.
Among the people there was a chief who had two beautiful girls.
The boy, "Found-in-Grass," wanted to marry the younger one. Said
he, "Now, grandmother, I want you to go over and ask for a mar-
riage, and tell them that you have a boy who wants to marrv the
younger one." "My dear grandchild, I want to tell you that many
have failed to win the younger one. Your looks and boyhood will
probably be reasons why they will object, but. nevertheless, I shall
go and tell the chief and others about your wish," said she. The old
woman then started off and did what the boy wanted. Before any-
body could say anything, the older sister said that the boy was not fit
for a husband. "I would not have him for a husband, he is ugly and
dirty," said the older sister. This older sister was married to Crow,
and she had on the best robe, painted, and wore the very best of cos-
tume. "Please do not say too much of him before vour own sister;
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 355
she might he insulted and act contrary," said her father and mother.
Crow sat silent. He was of no use to the chief in the way ot providing
subsistence.
"Well, grandmother, I wish you would get a long slender stick
of wood and peel it oflf and also cut up a hide into small strings, any
length, and bring them to me," said Found-in-Grass. The old woman
did so, and brought the material to him. Found-in-Grass sat down and
made a small running wheel, representing animals. He also made arrow
sticks to go with the wheel. After he had finished it, he went outside
and looked around the horizon. "Now I want a good fat young steer
buffalo," said he, at the same time throwing the wheel on the ground
so as to make it revolve, and hitting it with one of the arrow sticks.
When the wheel stopped and lay on its side, there was a dead buffalo
steer. Every time he did this the wheel became larger, so also the buf-
falo. The old woman skinned the buffalo and delivered the beef to the
chief and relatives of this girl. They received the beef furnished, and
so became acquainted with Found-in-Grass' ability. During the day
he was not pretty, but the younger sister brought back prepared food
for him at night. His appearance changed. He looked so beautiful
and attractive that the girl fell in love with him. "^ly father and
mother, my future husband is surelv pretty ; I like him and I want to
marry him sure," said the girl. "I would nit have him," slid the
older sister, in a sarcastic way.
"Now, grandmother, you may go and tell the chief to erect stone
heaps, beginning from that precipice, and let there be two rows of
them about a good space apart. I want all the perple to stand behind
these stone heaps and watch the herd of buffalo coming*. Wlien there are
plenty of buffalo, enough to supply the camp, all drive and corral
them until the whole herd is driven over the precipitous cliff," said
Found-in-Grass. Found-in-Grass, by running the wheel, caused the
buffalo to come from all directions into this corral. He was now a
different man, and he was well dressed. Tlie people, thinking that they
had been provided with beef in poor way heretofore, waited and waited,
until there was a jam of buffalo in the corral. Then they began driv-
ing them to the high precipice, where they plunged over. All
the buffalo had fallen over the precipice. Everybody went down to
get skins and beef, any amount they liked. All the people fell in love
Avith Found-in-Grass for his good deed.
When Found-in-Grass was skinning the beef for his future father-
in-law the elder sister was around, doing the work near him. The
younger sister would say, "You 'go to Crow, your husband ; he needs
356 P'lELD Columbian Museum — Anthropology, Vol. V.
some help to gather eyes and heads." Crow was busy gathering heads
and eyes to please his father-in-law, too. But the older sister would
not mind. She would try to win Found-in-Grass in such a way, but
it was of no use, for the younger sister was his choice. .Found-in-
Grass made, a bag of blood, to have it cooked at home, and was to carry
it himself. "Well, let us go," said Found-in-Grass to his future wife ;
so she went along. "Let me carry that bag of blood, will you ?" said
the older sister to Found-in-Grass. "Oh, no! You might spoil your
dress and robe," said Found-in-Grass. Finally she did carry it and
went on ahead, when Found-in-Grass took a knife and stabbed the
bag, saying, "Say, that bag is leaking! You will spoil your robe!"
"I don't care; I want to carry it for you," said she. After all she did
to please and win him, a big lodge was put up, and inside of it were
fixed up the best articles, bed, bags and ether things wdiich make a
man and woman live together. Found-in-Grass was called over to the
tipi and there found the younger sister aM^aiting with food as his wife,
and her relatives. He himself went with his grandmother to eat the
food and became part of the chief's band.
This man, Found-in-Grass, used to look after the chief's herd of
ponies, and did everything for other relatives and friends. This is
still the way pursued by the Indians. The man becomes a servant for
the girl's relatives, and so with the girl for the man's relatives. — D.
Told by Bear-Robe. Cf. Nos. 139 and 141.
141. — Found-in-Grass.
A man and wife camped alone, near the river, for hunting and
trapping. The wife was pregnant, and the time for her delivery was
near. One bright morning, her middle-aged husband cautioned her that
she must be discreet and act conscientiously. "Now, my dear wife,
listen to me ! If you should hear a strange noise in the distance, calling
for attention, don't be persuaded to answer. I shall be gone until late'
this evening. Be sure that you know where you are and what you are
doing. It will be for our welfare that you be obedient to a certain
extent. You may know that we are alone, and the condition that you
are in makes good judgment necessary,", said the husband, preparing
to go out of the tipi.
The husband then took his bow-case and quiver of arrows and
started ofif toward the river bottom, in search of game, while his wife
was placing articles in their proper places. After she placed the things
Oct., 1903. Arapaho Traditions — Dorsey and Kroebek. 357
in order, she began with her quilled work on a buffalo robe, facing to
the sun-beam. While she was busy at the robe there came out of the
distance, a strange, prolonged voice, saying, "I have dropped it!'' But
she did not answer or make any sign of attention.
The strange call ceased ; then, quite late in the evening, her hus-
band returned, dropping his load and saying to his wife, 'I have brought
home a beef for you. Come out and take it into the tipi.'' Recognizing
her husband's voice, she laid aside the robe, went out, and it was her
own husband standing by the beef. She congratulated him for his good
luck and took the beef inside, which she at once sliced, at the same time
boiling some for their supper. Both had a good meal, chatted much
over their future prospects, and finally retired for the night.
The next morning, this husband got up early and went to a hill
just a few paces from the tipi, to look for game. His wife had in the
mean time made the fire and soon had some tender meat boiled in the pot.
The husband returned to the tipi and told her that the atmosphere was
so clear he could see objects at a great distance, saying, 'T am sure that
I can get antelope and other game located more readily to-day than
yesterday," taking his dish of good fresh meat. "I hope that you will
be lucky to-day and be able to come home sooner. Oh-! I do wish you
would bear in mind to come home early!" said his wife, dipping the
meat in the broth, chewing the same and swallowing it. "Yes, I shall
try and come home soon." said he, asking for more meat. "Well, dear
wife, listen to me again ! Remember that you will be alone to-day.
Don't answer any strange voice during my absence. Be attentive to-
your usual work and always act with good judgment," said he. as he was
getting ready for the hunt.
So he started off on another course and carried his bow-case and
quiver of arrows, looking around as he went. His wife, after doing the
chores inside and hanging the sliced meat on a pole inside, took the
robe again and began to quill. She was working on the robe to finish
it before her delivery so that she had made a luncheon at noon on good
muscle, with delicious marrow. Late in the afternoon, as she was yet
at the buft'alo robe, there came out again that strange voice, saying in-
long drawn out tone, ' I have dropped it." But she did not give atten-
tion, but kept on with the quilled work. There was no further calling
and there was great tranquillity, except for the singing of the birds
in the distant woods and hills. The sun as it set, gave a beautiful color
to the sky and upon the tipi.
Just a little after dark, there came footsteps in front of the tipi.
' I have brought home for you a beef. Come out and take it inside,"''
358 Field Columbian Museum — Anthropology, Vol. V.
said the husband, dropping it on the ground. Recognizing the voice
again, she went out carefully and it was her own husband. She then
took the fresh beef (antelope) inside, and congratulated her husband
for his luck. "Well, dear wife, I want you to be neat with the robe.
Please fold it nicely and lay it aside, before your hands are dirty." said
he. "Oh, excuse me! I was so glad to hear your voice that I rushed
for the door, forgetting to lay the robe aside," said she, folding the
buffalo robe and placing it behind their bed. "I was so uneasy about
you, for it is unusually late for 3'ou," said she, placing the pot over the
fire. ' Well, wife, I wanted to kill a fat one to-day, therefore I would
not look at small game until I got that animal," said he, while his wife
placed sliced meat into the kettle to boil. The husband lay down on
the bed and crossed his legs and told his wife about his trip in the
woods and mountains. The wife, too, said that she was anxious to
finish the robe, so that she could do another kind of work. The meat
was done and both ate their supper, thankful that they were being
blessed and protected so far. The wife, being quite expert at slicing
the meat, soon finished half the beef and hung it on a pole inside. After
chatting and pleasing signs from the wife, they retired for the night.
Ttie husband told a tale to his wife, which was to her a lesson of
humanity.
The next morning the husband went out before breakfast to spy for
game near their camp surroundings, while his dear wife (so heavy)
started the fire and sliced up some tenderloin meat and put it in the
kettle to boil. The husband returned; told his wife that the day was
beautiful, for the birds and animals in the woods and mountains made
melody. ''Yes, I hope that you will be lucky to-day, and kill enough
to complete your shirt and leggings," said she, taking out the meat
from the pot. "Well, it is my aim to get ourselves well supplied with
buckskin and buffalo hides, and to store qantities of good dry beef in
your parfleches," said he, as he swallowed the piece of meat.
After they had eaten their breakfast, both of course painted their
faces for the day's protection, prepared themselves with utensils for the
day's work, etc. ' j\Iy dear wife, I can't help but repeat the same cau-
tion, for I do love you. I want you to be careful to-day, and if you
should hear any strange voice calling for your attention and it is near
our tipi, don't give your attention to it. It is my duty to warn you
against any kind of danger," said he, taking his bow-case and quiver of
arrows. The wife, knowing that her husband meant what he said, de-
cided to be just with him, and said nothing, showing him a disposition
of obedience.
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 359
So he started off again on another course, walking 1)riskly and
coughing as he went, to remind his wife of his remarks. The wife,
after doing the chores inside and outside, took the robe again, which
was nearly finished, and sat down to quill it. She was quilling the robe
so quietly and faithfully that she had no time to cook for her dinner,
but took a cold luncheon of remnants from breakfast. Late in the after-
noon again, there came a strange and distinct voice by the side of the
tipi, saying in a long and plain tone, "I have dropped it." The wife
was somewhat affected in her heart, and said silently to herself, "Well !
who can it be? It is not right ^or anybody to come and disturb my feel-
ings, for I am a poor and miserable creature. Tt is not honorable for
anv one to come when I am alone, for I am weak in spirit," but she gave
no answer. The strange voice ceased calling and went away.
When it was just a little dark, the husband returned and dropped
his load in front of the door, saying to his wife, "I have brought home
for you a beef, come out and take it inside," while he took a deep breath
from exhaustion. Again recognizing her husband's voice, she carefully
laid aside the buffalo robe and other things belonging to it, and went
out to see him. It was her own husband, standing near the beef. After
greeting him, she took the fresh beef inside and laid it by the door, to
slice it after supper. The husband, after hanging his bow-case and
quiver of arrows on their lean-back, lay down on the bed, crossed his
legs and beat his chest, singing some merry songs relating to }'Outh and
old age. The wife, who was cooking the supper, was much inspired
by "the music, and cooked the meat rare. ''Say, dear, I am anxious to
finish the robe, for I want to do some other work," said she. passing a
dish of meat to her husband. "Thanks! Thank you! That animal
tried to get away, but I succeeded in killing it at last," 3aid he. rising
from his bed and sitting before his bowl of good meat. After they had
had their supper, each made pleasing remarks. Both then retired for
the night. The wife was somewhat restless and didn't get to sleep until
quite late.
The next morning, before the wife had gotten up, the husband
went to the top of the hill to take an animal at short range, with bow
and arrows. He sat there motionless, as the sun -was rising in the east,
giving yellow rays to the earth. He then came down from the hill-top to
his lonely tipi. The wife had just got up and started to make the fire,
when he entered. ''W^ell ! dear wife. I got up earlier this morning, for
the purpose of locating the game for the day's hunt. I think I have
seen a vast herd of buffalo grazing over the divide beyond that grove."
said he, warming both hands. *'Yes, I hope you will be successful in
360 Field Columbian Museum — Anthropology, Vol. V.
killing- some, for they are wild at this time of the year," said she, poking-
the fire to hasten the boiling of the meat. "Again I must warn you,
mv dear wife, not to give a single move to a strange voice during my
absence. It is my desire that you be not tempted of evil, so please look
out for yourself. Bear in mind that I may be late in coming home, but
be sure not to answer to any strange noise, even if it should be close
to the door," said he to her, while she was dipping the meat out from
the pot. "This meat is fine and tender," said the wife, looking at her
husband with a smiling face. She gave him quite a h\g breakfast, for
he intended to be absent till late. "Say ! If you should kill game before
you reach that divide beyond the thick grove, come back from there,
will you?" said the wife, awkwardly sitting near her husband and
swallowing a big piece of meat. "Yes, I will try and come home soon.
Understand what I have cautioned you about, and let me say again, be
attentive to your work and pay no attention to a strange voice," said
he. putting down his empty bowl.
He then prepared himself and took down his bow-case and quiver
of arrows and started off again in search of more game. The wife
seemed happy in heart and continued in her usual occupation and re-
sumed quilling the buffalo robe, just nearly finished for use. These
two people at this time were well provided with food and hides and
aimed soon to return home, because this woman lacked just a few days
before the time of her delivery. Toward noon the wife was nervous,
and worried about her husband. She cooked a little dinner for herself,
thinking that she would quiet her nerves.
Late in the afternoon, while she was placing various pendants in
bundles, etc., there came a strange and distinct voice right at the door.
The commotion at the door was so great that it sounded to her ears as
if there was a real person about to enter. "Well ! Who can this strange
person be? I am getting tired of the voice saying in drawling voice,
'Gigini !' '•' said she. 'T am so poor, and all alone, so whoever the per-
son is. come in!" she said, still fastening porcupine quills on the robe.
'T thought I would make you answer me some time !"said a human voice
outside. As the door opened, she looked at his feet, then upwards, and
it was a man with long tangled hair. She got up and spread a buffalo
robe or hide, already tanned, west of the fireplace and told the visitor
to take a seat. This visitor, breathing heavily, passed to his seat and
sat down, fixing his eyes on the woman. She at once went for wood
and started the fire. In a short time, she got the pot full of water, with
a nice fat piece of meat to boil for the visitor. The visitor occasionally
coughed and spit out his saliva on the ground, to attract the atten-
Oct., 1903. Arapaiio Traditkins — Dorsey and Kroeber. 361
tion of the woman. Init she turned from him, and hastened the meal
by poking- the hre. I*'inall\- she took (k)\vn tlie pot and dipped out the
meat. Then she washed the wooden bowl neatly and wiped it clean.
Upon this wooden bowl she placed that nice piece of fat meat, with a
big bowl of elm tea. She passed it to him, telling him that it was the
best she had.
"No, that is not the kind of bowl I use," said he sarcastically, shov-
ing the bowl with his foot. This woman of course took the bowl calmly
and put the meat in the pot. She sat on her bed, wondering' what she
had in the tipi to use as a suitable bowl for the visitor. Finally, she
thought of the wdiole eagle tail feathers and reached for them at the
top of their lean-back. She then placed this nice fat meat on top of
this eagle tail and passed it to the visitor. "No, that is not the kind of
bowl that I use," said he roughlv, kickino- the bowl.
This visitor sat restlessly and occasionally sneezed to attract the
attention of the woman. She then took back the eag-le tail feathers and
dipped the meat in the broth to clean it. For some time, she wondered
and wondered what to use for a bowl, till at last, she thoug-ht of the
beautiful robe which was nearly done. Without uttering any objec-
tions to the visitor, she spread her beautiful, elegantly quilled robe in
front of him and placed this food and told him that it was the best
bowl. "No, that is not the kind of bowl I use," said the visitor, roughly,
again moving himself and spitting on the ground. She took the buf-
ralo robe calmly and folded it carefully and put it away behind the bed.
The visitor, kept moving at his seat, taking deep breaths and
watching the movements of the woman. The woman thinking
that the visitor might prefer something small, reached for the
rawhide bag, and took out several moon-shells. After spreading
them nicely and evenly on the ground in front of him, she placed
the same food on them, and told the visitor that it was the best
she had. Without seating himself in position, he pushed it away and
said, "I tell you, woman, that is not the kind of bowl I use!" She then
took them back and put them away, and threw more sticks in the fire.
'T wonder what is the best article I have in the tipi to use for a
bowl," said she silently, as she looked around across the fire. She got
up slowly and took down an oblong parfleche and pulled out a beautiful
war bonnet, and laid it across in front of the visitor. This war bonnet
was so beautiful that it gave more light to the inside of the tipi. She
then placed this meat on it, with some encouragement, and told him
that it was the best she had at present. "Oh, pshaw ! That is not the
kind of bowl I use nowadays," said he, blowing his nose. He pushed
362 Field Columbian Museum — Anthropology, Vol. V.
it away with his right foot, so that it ahnost caught on fire. She. of
course, being alone, took it back pleasantly and put it in the parfleche,
and hung it up again. She then took out from well-quilled, round bags,
a red looking (turkey red) kit-fox skin, and spread it nicely in front of
him and his meat she placed upon it. "Now, sir, that is the best hide I
have, and I am quite sure it will be satisfactory," said she, turning away
and taking her seat again. "No ! No ! I don't use that kind of hide for
mv bowl," said he, rather sharply, and dusting his hands and body. .
He again pushed it away with his right foot, making deep grunts. "Oh.
I don't know what we have that is excellent for a bowl," said she. silent-
ly, as she took the hide and put it away.
Finally slie reached for the yellow-calf bundle and she took from it
a sacred wdiite-buffalo robe, and laid it carefully and reverently across in
front of him. Placing the meat or food, she said to him, "Now% sir, this
is my best and most sacred article, and I lay it before you for your
bowl." She barely stretched herself. "No! No ! That is not the kind
that I use for a bowl," said he hastily, and moving toward the fire.
Sadly, but reverently, she took it, carefully folded it, put it back into
the calf's hide bag, and hung it on the lean-back. "Well, what have I
got inside the tipi that is holy for a bowl !" said she silently, taking her
seat again.
She went out and brought in sticks of wood and stirred the fire.
After some moments in deep thought, she reached behind the bed, and
from one of the bags she took out a handsome dress of well tanned elk-
skin, covered thickly with good-sized elk teeth. After brushing it, she
laid it down across in front of him and put the food on it. "Now, sir,
that is the best article that I have personally." said she, embarrassed.
"Well, woman, that time you guessed close to the right kind of bowl,
which I use. Very close guess !" said he, smiling a little and coughing
slightly. "I do wonder what he wants for a bowl," said she, taking
her beautiful elk-tooth dress away. She put the dress back in the bag,
securely. Finally, although it was rather hard, she took off the dress
she was wearing, and spread it across in front of him. "Now, sir, here
is your meat on my own dress. Eat your meal," said she, partly turn-
ing from him and then sat down. "Woman, you are getting closer to
the right kind. ( )h, what a close guess you have made," said he, with
a loud sneeze. This woman, feeling somewhat ashamed of her condi-
tion, drew the dress to herself and put it on again.
For some time she wondered and wondered what would be the right
kind of a bowl. The visitor at this time was somewhat in a pleasant
humor, and sat still, looking anxiously at her. All at once, she took
Oct., 1903. Arapaho Traditions — Dorsky and Kroeukr. t,6^
off her dress a.q'ain and lay down naked and placed the food on her chest,
without any remark. While she was getting ready, the visitor rubbed
his nose, and smacked his lips and slightly hung his head. But it pleased
him. "Good, you have furnished the right kind. Bless your heart!"'
said he joyfully. Advancing himself to his bowl, he pulled out
from his scabbard, a stone knife and began to cut his meat, The visitor
didn't say much, but kept on eating, for he was quite hungrw Just
before he finished his meal, he said, as he took the last swallow, "Some-
times a person accidentally strikes his bowl." With that sharp knife,
he cut a streak on her stomach, which instantly kille.d the woman.
From this woman, being pregnant and about to give birth, there
came out twins (boys). The visitor took one and threw him at the
door and the other boy he threw outside. Then he took the woman
carefully and laid her with her back to the fire on her own bed and
went out.
Late in the night, this husband returned and dropped his burden
on the ground, taking deep breaths. 'T have brought home for you a
beef; come out, my wife, and take it in," said he gently. "Are you
asleep? Wake up and take this beef inside." Still there was no an-
swer. "'Say, wife, please do come out!" said he earnestly. But still
there was no sign of an answer. "That is the reason I have cautioned
you often," said he, entering the tipi in despair. He saw his wife lying
on the bed motionless, and, thinking that perhaps she was sound asleep,
he reached to her and rolled her face toward the fire, and found that
she was dead. He of course began to mcurn for his onlv wife. Some
time during the night, after covering her up carefully, he went out of
the tipi and went among the divides and hills, weeping over his wife's
fate.
In the morning he came back to his tipi, and to his surprise he
found his arrows scattered all around inside the tipi. "Well, who
can it be ? It is a sad stroke for me already. Surely somebody ought
to have better sense and sympathy for me at this time !" said he, wip-
ing the tears from his eyes. He gathered up the bow and arrows and
placed them in the quiver. After he had remained inside for a while,
he went to a distant hill and wept bitterly for his wife all day long.
Late in the evening he came home and found his arrows scattered
again, "I do wonder who comes here and scatters my arrows. Surely
if there is a human being, he ought to be sympathetic," said he, pick-
ing them up and putting them back into the quiver. "Well. I shall
have to stay out this night, and I hope that no person will come
around," said he pitifully. So he went out again and spent part of the
364 Field Columbian Museum — Anthropology, Vol. V.
night in deep mourning. Early in the morning he came back to his
tipi and saw that his arrows had been scattered again. "I am sorry
that somebody comes in and bothers my arrows," said he mournfully.
Thinking seriously by his wife's death-bed, he guessed that it
must be his child, for his wife had to give birth. So he decided to go
out behind his tipi and weep there, covering his head, to make his
weeping seem at a great distance. So he went out and stayed behind
his tipi and wept bitterly. Sure enough, there were boys calling each
other for a game of arrows. "Say, brother Spring-Boy, come out and
let us have a game again. Our father is gone," said By-the-Door.
The twins were at the game and each tried to excel. The father was
weeping, but at the same time listening attentively to his boys then
playing inside. He ceased and walked briskly to the door, and at once
jumped in and caught By-the-Door.
By-the-Door screamed loudly and fought his father, whom he
scratched and bit so that he bled at spots. "Say, my dear boy, please
yield to me. I am so glad to get you, for it is unexpected. Stop cry-
ing unnecessarily. See your things, arrows and clothing in the bags
and parfleches," said he earnestly. Finally By-the-Door yielded and
ceased crying and became a good child. So the father and child spent
the night together and ate together.
"Well, mv dear boy, since we are somewhat bereaved yet, and
since it is for our benefit, I want you to call your brother out of the
spring and challenge him to play a game of arrows. When you are
in the heat of the game, try and allow him to win a number of times.
Then, if your arrow slightly touches another and he raises that for
dispute, insist that you won it. If he disagrees with you, let him stoop
down and see for himself," said the father.
When his brother called him for a game, Spring-Boy told his broth-
er that he would not come because his father had caught him. But By-
the-Door insisted on a final game and succeeded in enticing his brother
to come in.
"Sav, Spring-Boy, I am perfectly sure that my arrow touches yours.
Tust look at that little string of sinew floating in the air. Now watch
it carefully. Don't you see that it surely touches your arrow," said
By-the-Door, in an earnest voice. "Oh, no! You are mistaken, for
the arrow does not really touch mine. You can see throus^h without
difficulty. One could travel with his tipi through that space. Just
look at it yourself, By-the-Door! I am right!" said Spring-Boy, look-
ing very wild and very cautious. "Oh, pshaw! brother, stoop down
and see it. I tell vou that T won, for that sinew string is on top of your
Oct., 1903. Arapaho TRADrnoNS — Dorsey and Kkoeker. 365
arrow!" said By-the-Door, pleasantly and eagerly. He himself stooped
down, but raised up in a moment. Finally Spring-Boy stooped down
and acted very wild and occasionally looked around to see the results.
"'Oh ! Look at it closely and be certain, for I don't want to beat you
fraudulently," said By-the-Door, advancing to him by degrees until
he got close to him. So Spring-Boy squatted down and eagerly looked
at the space, when all at once By-the-Door jumped on top of him.
"Oh, father! Come quickly! I have caught your boy for you!" said
he, holding him tightly. The father came in panting and caught the
boy wrestling with his brother.
Spring-Boy fought his father, scratched and bit him painfully.
The boy screamed, but his father told him that he must cease crying,
for they were together again. "My dear boy, look at your arrows
yonder ! See your clothing in the bags, the food in the parfleches and
plenty of toys' inside," said the father, bleeding from bites and
scratches. Spring-Boy finally yielded and once more became a dear
child. So there was a dear father with twins by the side of the dead
mother for some time.
One day while their father was yet in sorrow, both boys went to
him and said, ''Say, father, make us bows and arrows ! Make bows
out of the last or short ribs of a buffalo ; also go and cut sticks and
make four arrows. Paint one bow with two arrows in red, and the
other bow with two arrows in black, and bring them to us !" said the
boys in g&od spirits, playing in the weeds and bushes near their tipi.
So their father, to please his youngsters, went and made those bows
and arrows as ordered. "Boys, here are your painted bows and ar-
rows," said he, holding them in sight. Both came running to him with
smiling faces and received them.
"Now, dear father, go and make a sweat-lodge in front of your
tipi, just a little to the right, and carry our mother inside," said they,
earnestly and joyfully. The father, seeing that the boys were in earn-
est and in good faith, went down the ravine and brought out small
willows. Then he went to the river and brought cotton wood bark for
heating ; also sage and stones. In a short time he had the sweat-lodge
completed and carrying his wife inside, placed her at the west
side of the sweat-lodge and came out. After he had performed
the usual rite inside and had taken the heated stones inside, he
stepped away from the lodge to see the act of raising the dead. The
boys stood, one on each side of the sweat-lodge, with their bows and
arrows, the boy with the red bow and arrows on the south side, while the
other stood on the north side. (This was the original painting of the
366 Field Columbian Museum— Anthropology, Vol. V.
Sun-dance and other lodges.) The boy with red bow and arrows said^
as he stepped forward with his right foot, "All face tio east ! Get out
of the way, mother!" He shot his arrow in the air. As the arrow
lighted on the ground, the bottom of the sweat-lodge moved a little.
Then the boy with black bow and arrows advanced his left foot and
shouted, "Get out of the way, mother ! Get out of the way, or I shall
hit you !" and shot his arrow in the air. As the arrow lighted on the
ground the sides of the sweat-lodge mtived greatly. Again the boy
with red bow and arrow advanced his right foot and shouted, "Get
out of the way, mother, or I shall hit you !" and shot the arrow in
the air. As the arrow lighted on the ground, the top portion of the
sweat-lodge moved. Then the boy with black bow and arrow advanced
his left foot and shot the arrow high in the air and shouted, "Oh,
mother ! mother ! Get out of the way or I shall accidentally hit you !"
As the arrow returned from the above, the sweat-lodge shook greatly,
and as the arrow lighted on the ground there came forth out of the
sweat-kdge a clean and dignified woman, neatly dressed, with sun-
beam face.
Their father went to them, hugged and kissed them all dearly,
thanking the boys for their power. Again the family lived happily
near the river bottom. Both boys grew up rapidly and indulged them-
selves in bigger sports, away from their home. The father continued
in hunting, and his wife took up her usual occupation.
One day the father said to his bloys as they were about to go out
for sport, "I want you boys to listen and obey me ! Don't go too far
away from home. Yonder, below that steep bank of the river, where
the water is very deep, lives a dangerous animal ; y/c;U must not go
there, dear boys !'' said he, crossing his legs for relaxation. These
boys played close to the vicinity of home, but gradually they left, until
they went off without their parents' consent. "Say, brother, let us
go over to that dangerous place and see who lives there !" said one boy,
playing with his bow and arrows. He was shooting arrows to the
ground, practicing for future necessity. "All right ! Go on ahead !"
said the other, straightening his arrows. So they walked to the place,
shooting at birds and other species of animals. Reaching that steep
bank, to their surprise they saw a big water monster (hiintchabiit) out
of the water, sunning itself on the shore. They crawled along quietly
until within good range, and both placed their bows and arrows in
position, and lifted the right foot slightly and shot at the monster.
Seeing that they had wounded him at the vital spot, they went and
pulled him from the shore. The monster died shortly afterwards.
Oct., 1903. Arapaho Traditions — Dorsf.v and Kroeder. 367
They at once cut off his horns and carried them home. "Oh,
father, here are the horns of that monster. Take them and make
spoons out of them," said the boys, laughing over their escapade.
"Well! Well! Dear boys, really did you kill him?" said the father
with astonishment. "Yes ! We both shot at him and killed him
easily," said they. The family retired for the night. These boys slept
together at one side 'of the lodge.
In the morning after breakfast their father told them again not
to play away from home. "Boys, I don't want you to go to that high
peak just above the thick grove of timber, for there lives a very dan-
gerous animal. Now listen to me and obey me, dear boys," said he, as
he began to make more arrows. The boys went off to play near the
tipi. One of them said that he wanted to go to the place and see who
lived there. "Well, if you really want to go there, I have no objection
and I will go with you," said the other brother. So they sneaked
off and reached that place. Looking around, they saw a big nest on the
side of a steep precipice, in which there were two young eagles crying
for food. These boys climbed up some way and reached the nest.
"Say, let us have some fun with these birds," said one of them. "All
right !" said the other. Advancing to the nest, they caught the birds
by their bills and said, "What kind of clouds does your father have
when riot in good humor?" "When our father is in anger he brings
dark and heavy clouds," said the young eagles. "Is that so?" said the
boys, still imposing upon them. All at once there came dark and heavy
clouds with much thundering, but the boys paid no attention to the
sign. Finally there came down big thunder, with tremendous force
and velocity. This eagle, or thunder, flew back and forth over the
boys as if to strike them. "Pshaw! We are not afraid of you. If
you can succeed in pulling out our arrows, then the victory is yours,"
said the boys, standing together. "I will shoot my arrow into that big
rock below your nest, and you fly over and pull it out," said one of
them, in manly voice. So the boy stepped forward and took one ar-
row, which he converted into a strong tendon (an arrow), and shot
it at the big rock. His tendon arrow went into the solid rock so that
it quivered. This thunder-bird ventured and went for the arrow with
great velocity, and returned with the arrow for a certain distance, but
fell short and dropped to the ground, totally paralyzed (This tendon
is located along the neck of the buffalo and contains certain elasticity,
which overpowered the thunder-bird.)
These boys at once sat down and commenced pulling the feathers
out. Since thev were verv nice and ornamental, the bovs took them to
368 Field Columbian Museum — Anthropology, Vol. V.
their father. Entering their tipi, they said to him, "Father, take these
feathers for your war bonnet and for the making of your arrows."
''Well, dear boys, I am surprised to hear that you have killed that
powerful bird !" said he, taking the feathers reverently. The family
spent the night chatting and telling tales.
The next morning they woke up early, for the dawn was glorious.
After eating their breakfast their father again cautioned them not to
play far from home. "Boys, now listen to me carefully ! Yonder,
in that big grove of timber, lives a dangerous being. Under no cir-
cumstances, dear boys, go there. Be obedient !" said he, as he straight-
ened his arrow shafts. The boys wandered off a short distance and
gradually made their way to that big grove. These boys accidentally
reached a well-tanned (smoked) tipi, alone in the heart of the grove.
Just a short distance in front of this lonely tipi the boys halted. "Come
in ! Come in, grandchildren !" said somebody inside, in a weakly voice.
The boys without hesitation entered boldly and seated themselves near
the door. After some moments of conversation, this old woman re-
quested the boys to louse her. So the boys, being mischievous, got up
and seated themselves on each side of her head and loused her. The
old woman went to sleep and the boys took advantage of her. This old
woman had toads for lice. When the boys found them, they threw
them into the fire and bit off their finger-nails to make a noise, and
therefore fooled her. Thev laid her in a certain position and tied her
hair tightly to all the inside tipi poles. Seeing a circular piece of sand-
stone lying close to the wall of the tipi, they placed it in the fire and
heated it. After the sandstone was red hot they threw it into the
opened head of the old woman.
When the boys arrived at this tipi they saw some kind of bones
lying around outside and inside. This old woman maliciously mur-
dered people for food, and had exposed brains, hence her name, Open-
Brains. Just as they threw the stone upon her opened head, the old
woman kicked and roared, throwing coals of fire all over her own tipi,
until finally she died from burning. The boys at once took knives
from her bed and cut ofif her tangled hair and threw her to one side.
These boys went out, carrying bunches of hair homeward, and gave
them to their father. "Father, take these bunches of hair for your pen-
dants on shirt and leggings. Use it for lariats," said they, laughing
scornfully. "Well, dear boys, I could not believe you ! But in bring-
ing these bunches of hair I am made to believe that the victory is yours.
Be careful, be not hasty in your sports," said he, taking the bunches
of hair. The family as^ain retired for the niq'ht.
Oct., 1903. Arapaho Traditions — Dorsey and Kroeeer. 369
The next morning the whole family rose early and got breakfast
bv sunrise. "Well, dear boys, I want you to play near our home. Use
all of vour arrows, but leave those red and black ones here. If you
happen to come across a little bird. 'Scaly-foot,' (a species of chick-
adee,— seme say sage-hen) and use all your arrows in shooting at her,
don't pick up a single one. Now please remember this," said the father,
getting the various kinds of feathers ready for the arrows.
The boys provided themselves with dry meat for luncheon and
started off to play. After they had gone a distance, they came across
a buffalo wallow, and saw this Scaly-foot enjoying a bath. Seeing
that the bird was tame (brave), they went nearer and began to shoot at
it. For a long time they could not hit the little bird ; they had shot
every arrow. Remembering their father's warning, one of them cau-
tioned his brother not to pick up his last arrow again. "Our father
said that we must not pick up our arrows, for this bird is dangerous,"
said one of them. "Oh ! I don't care what our father said. I want to
kill the pretty bird," said the other, running to the arrow and picking it
up. Just as soon as he had picked up the arrow there came a terrific
wind (hurricane or cyclone) toward them. "Say, brother, we have
got to run home and get out of the wet," said By-the-Door. So they
both ran swiftly, but the wind was getting closer to them. "Run fast,
brother," said By-the-Door as he looked back. By-the-Door took the
lead and ran into their tipi and was safe, while Spring-Boy w-as blown
away just as he grabbed at the door. For an unknown distance this
boy was blown and alighted among tall weeds in a buffalo wallow.
Beyond this spot there came a big moving camp toward this lost
bov. Fortunately the people made their camp within a short distance
of him. As it was getting quite late in the evening and the ground
was very damp, the women, after erecting their own tipis, went for
weeds or tall grass for mattresses. In the camp there was a poor old
woman. The wdiole camp- was starving and this old woman was very
destitute. She, too, went to cut tall grass for a mattress, and reached
a very good patch of tall grass. Being tired out, she cut grass, and
without looking around carefully or further as she grabbed a bunch of
grass, she saw a small boy, drawn up and looking forsaken.
"Well, grandchild, I am so glad to see you ! It is my grandchild.
Found-in-Grass," said the old woman, picking up the boy in her arms.
Found-in-Grass was scabby, verv lousy, his nose was running, and his
eyes were filled wath film, but this old woman w'as thankful for a dear
companion. This thoughtful old woman, after getting enough grass,
carried this destitute child to her own tipi, which was located just out-
370 Field Columbian Museum — Anthropology, Vol. V.
side of the main camp-circle. Her tipi was very old and well smoked,
and considerably patched up. The old woman gave notice that she had
found a boy in the tall grass, and that his name was Found-in-Grass.
Although the child was filthy, she cleansed him and fed him on scanty
food. When the boy called for food she gave him some berry puddings
and some other remnants of food.
There was quite a famine in the camp and scouts were constantly
going out to look for herds of bufifalo. All were unsuccessful, and
therefore they lived mostly on berry mashes and puddings. One day
this boy, Found-in-Grass, told his grandmother to make him a bow
out of the last rib of the buffalo and some arrows. "My dear boy, how
can you have a bow and arrows, when you are yet young and in a pain-
ful condition?" said she, laughing at him. "It makes no difference,
grandmother, for I want a bow and some good arrows," said he earn-
estly. To please the boy she went cut and got the material and made
the bow and arrows and gave them to him. "Now, grandmother, make
a netted -wheel right away," said he, as he was playing inside with his
bow and arrows. Seeing that her grandchild was getting along nicely
and was quite ambitious, she went out and cut a green stick and bent
it into a ring, and also cut rawhide into small strips. From these arti-
cles she made the small netted wheel and gave it to her grandchild.
The child was much pleased with his toy and enjoyed himself alone.
One bright morning he gave his netted wheel to his grandmother
and said, "Roll this netted wheel toward me ; when you start it, say
that a fat buft'alo cow is running toward me." "Here goes this fat
buffalo cow, my grandchild !" said she, starting it carefully. Sure
enough, there came running to him a red cow. Standing to one side
with bow and arrows, he shot it and killed it. saying, "Now, grand-
mother, take your sharp knife and skin it here inside the tipi !" "Thank
you, grandchild !" said she, as she took hold of the buffalo cow. She
worked away silently and soon had every part of the cow cut and
sliced nicely, which she then hung inside on rawhide ropes stretched
across over the fire. "Grandmother, keep your beef inside," said
Found-in-Grass, as he played inside. When she went out she took dirt
and rubbed it on her hair and face, making the people believe that she
had nothing to eat. After she had looked around in the main camp-
circle and had procured more firewood, she went in again. The next
morning grandmrjther and grandchild had a good meal, while the
whole tribe suffered. Very few tipis had smoke coming out of their
tops.
'Now, grandmother, take this netted wheel and roll it toward
«
Oct., 1903. Arapaho Traditions — Dorsey and Krokber. 371
me. When you start it, tell me that a fat steer huffalo is coming-," said
the boy. holding the bow and arrows. "Here goes a fat steer !" said
she, starting the wheel toward him. Sure enough there came a real
steer running toward him. Standing inside the tipi across the fire, he
shot at it and killed it instantly. "There, grandmother, take the steer
and skin it secretly !" said he, taking out his arrow. "Thank you, dear
child, you are a lucky child ! I am proud of you," said she, taking a
strong hold of the steer's body and beginning to skin it. "When you
get through, grandmother, hang the meat inside and see that nobody
comes in," said he, enjoying himself alone.
Their tipi being quite lonely and old in appearance, it offered no
attraction to others. During the day she watched the door closely,
even stepped out to see if any one was coming. When she went out
she painted herself with dust or dirt to appear before the people as
though she had no means of support for her grandchild. She had good
meals with the boy every day, and kept storing away the dried meat.
The next morning came and both spent the day more happily than be-
fore.
"Grandmother, take this wheel and roll it toward me. When you
start it, tell me that a fat buffalo steer is coming," said the boy, holding
his bow and arrow in readiness. "Here goes a b:g buffalo steer!" said
she. rolling it easily. Sure enough, there came a real one, running to-
ward him. Standing in position he shot and killed it instantly. "There,
grandmother, take it and skin it silently," said he, taking out his arrow.
"Grandmother, be careful to attract no one outside. Slice up the beef
quickly and hang it over the fire," said he.
This boy was growing right along, but he was yet scabby, had a
dirtv nose and his eyes were sore. In the evening, when the old woman
went out for recreation and the like, she painted herself again with dust,
fooling others. Of course the people didn't care for them, for they
were lonely and very poor. They spent the night secretly and made no
fire inside. The next morning came and the boy told his grandmother
that she must hurry with the beef. Before it was late in the day, she
had it all sliced.
"Grandmother, take this wheel and roll it toward me; when you
are ready, tell me that it is a big fat bull coming," said the boy. "Here
goes the big fat bull !" said she, rolling the wheel toward him. Standing
at the usual place, he shot at it and killed it instantly. "There, grand-
mother, take it and skin it silently. Be sure and attract no attention
outside," said the boy, taking out his arrow. "Thank you !" said the
old woman, sharpening her knife. She sat down and skinned the beef
372 Field Columbian Museum — Anthropology, Vol. V.
cheerfully. After having sliced all the beef properly, she hung it in-
side on rawhide ropes to dry.
In the camp there was a big chief who had two beautiful daughters
yet unmarried. Men of all ages tried to get the girls for wives, by
work and by good deeds, but the father would not consent to any pro-
posal. The whole tribe had little grudges against the big chief for
keeping his daughters unmarried rather too long. So one day this
chief gave out notice to the people that whoever should catch a kit-fox
and bring it to him withe ait it being damaged, might marry his older
daughter. The annoimcement of the chief's offer of the prize circulated
rapidy. and men. old and young, made and set traps among the bul-
rushes and swampv places. The old woman and grandchild heard
about the prize and paid very little attention to it.
One bright morning, Found-in-Grass told his grandmother that he
would go and set a trap in some tall grass and try his luck. "Well, my
dear grandchild, what a foolish idea you have, to try to get that beauti-
ful girl for a wife, when you are yet scabby, your nose still running,
and your eyes still sore. I cannot see any prospect for you." said the
grandmother. "\\'ell, I am going to try and see if I can win the
prize." said the boy. "I am ashamed of your undertaking, grandchild,"'
said she, smiling with ridicule. Found-in-Grass went out and set a
netted trap, made out of small willows (shaped like a sweat-lodge), and
baited it. Then he went back to his grandmother's tipi. thinking little
of his netted trap. Both he and the old woman enjoyed themselves
with rich food, while the rest of the people suffered greatly.
Early in the morning. Crow was out to see his own trap, but there
was nothing in it, so he went around to the bulrushes and swampy
places until he ran across a small netted trap, which had a nice red-
looking kit-fox in it. Looking around, to protect hjmself against ob-
servation, he took the rawhide rope from the animal and carried it off
secretly and delivered it to the chief, who was in his own tipi smoking
with prominent warriors. "Here is the animal that you wanted." said
Crow, proudly, as he entered the tipi". "Good! Good for you!" said
the warriors. "Lay it there," said the father with much surpji^.
Found-in-Grass w^as very late in going to his trap that morning.
Some time after breakfast, he went to look at his trap and found that
somebody had been there and had stolen the kit-fox from the trap,
leaving a piece of the fur on the rawhide rope. Gathering the fur or
hairs, he went home, somewhat vexed, and delivered them to his grand-
mother. ''Grandmother, somebody has been to my trap and stolen the
kit-fox, for here are the hairs of it," said he, handing them to her. "I
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 375
am sorry for you, dear grandchild," said she. "'But take those speci-
mens to the chief and tell him that somebody has stolen the animal from
my trap.'' said he.
So the old woman sympathized with the boy and went and deliv-
ered the hairs to the chief, who said that he was entitled to the
prize, but that Crow had broui^ht in the animal. So rewards were
given to both of them. The warriors threw sharp criticisms at Crow,
for his meanness. "You may take that young girlfor your wife," said
the father to Found-in-Grass. the old woman receiving the reward for
him. Crow got the older daughter. Both had handsome and orna-
mented tipis, which were fixed up by their mother-in-law. Both were
given the respect and honor by the relatives of the girls, the daughters
of the chief.
Time passed on and Found-in-Grass was getting older and cleaner
in appearance. One bright morning, Found-in-Grass went to his grand-
mother's tipi, and his little wife went to her parents. He went back to
his own tipi and hung a war lance over the door of his tipi and seated
himself on the bed. His entire appearance changed. His little wife
entered with his food and saw his beautiful war lance above the door,
and was also more fascinated by his handsome face and stature. This lit-
tle wife, being so surprised at her husband's condition, ran back to her
parents. "Say, mother, my dear husband is very handsome this dayT
and has a war lance hung over our door!" said the young daughter.
"Pshaw ! that ugly and dirty husband ! he can never become a neat
and worthy husband !" said the older daughter, vomiting to hear of the
change. "Surely, my dear husband is pretty, and I love him more and
more!" said she, getting ready to go out again. "Go back to your
filthy husband !" said the sister. The younger sister didn't mind her
sister's ridicule, but went back to her handsome man.
Found-in-Grass had instructed the old woman to take at once the
fat dried meat to his wife's parents. While he and his wife enjoyed
themselves in the tipi, the old woman carried a big bundle of meat to
his father-in-law's tipi. "I have brought some dried meat for your
people. My grandchild had been killing beef in my tipi. and since then
I have been proud of him," said the old woman. "Thanks ! Thank
you ! old woman," said the mother-in-law. "You may tell your grand-
child that he has given much already, and deserves our respect," said
the mother-in-law. The older sister said very little against her brother-
in-law, and went and told her own husband of the precious gift of
meat he had made. Crow, feeling somewhat jealous, started out to spy
buffalo for the people, but came home disgusted. An old man was
374 Field Columbian Museum — Anthropology, Vol. V.
crying out within the camp-circle that Crow had been out spying for
some game, but had returned with no report.
Found-in-Grass told his little wife to tell his father-in-law that he
would go out and look for game. She went at once and said to him,
"Father, my husband says that you should announce to the people that
he will go out to look for bufifalo to-day." "Listen ! You may all know
that to-day Found-in-Grass will go out to look for Buffalo !" said the
father-in-law, walking to and fro, repeating the command.
So this handsome husband. Found-in-Grass, dressed himself ele-
gantly and took his war lance and started oiT before the people. All the
people were amazed at his appearance and recent conduct. The older
sister was not so talkative against her brother-in-law, but was fas-
cinated with him. She was not so close to Crow at this time. Found-
in-Grass soon got to the divide and went over it. He at once gathered
all the buffalo chips and placed them in a big pile and commanded that
out of these chips there should be an immense herd after he should re-
turn to the camp-circle. Toward evening, he returned to the main
camp-circle, and looking back toward the pile of buffalo chips, there was
an immense herd of buffalo grazing on a broad prairie. He reached
his own tipi, went in and called for his father-in-law. The father came
out of his tipi, calling nearby neighbors to come and hear the report,
and finally all went into his son-in-law's tipi.
x\fter all were seated in order, Found-in-Grass filled a pipe with
tobacco and lighted it. Passing it to the men, he said to them loudly,
"I have seen the herd of buffalo just over that divide, so I want all the
people in the camp to sharpen their knives, etc., and get in readiness for
a big slaughter. Let everybody be quiet to-night, but get ready. Let
this be announced throughout the camp !" said he, straightening up
and dusting his hands, at the same time looking at every one present.
The men present thanked him, and all went out, after the smoke. The
old men started to the various points of the camp-circle and cried,
"Found-in-Grass has returned and reported to us all that there is a big
herd of buft'alo just over that divide ; that all people should get ready,
sharpen their knives to-night, and that they should be quiet to-night,
but get all ready for a big slaughter."
The people got ready, as he commanded. In the morning, Found-
in-Grass went to the divide and drove the herd of buffalo toward the
camp. When the people saw that. herd, they charged upon the herd,
killing the fattest ones. They killed as manv as they could reach.
Found-in-Grass converted a young bull into a thin and scabby animal ;
therefore this scabby bull followed the herd, walking weakly. When all
Oct., 1903. Arapaho Traditions — Doksey and KROKiiKu. 375
the people had kihed their buffalo, he shot and killed the poor and
scabby bull for beef.
That day the people were skinning the buffalo, and in fact had a
surplus of beef. Found-in-Grass and his wife were by themselves at
this poor and scabby bull. Since Crow was gathering; up the eyes or
heads of the buft'alo for his beef, to take them to his father's tipi, his
wife had somewhat deserted him. She came over to Found-in-Grass
and offered her help, but the sister would not consent. "'Oh! let me
help my brother-in-law ! I want to hold those legs while he is skinning
the hide," said she, pleasantly. She had on a beautiful robe, which was
well painted and ornamented. "No! You cannot do it! for before, you
have despised him and abused him shamefully ; you must leave us
and go back to your husband," said the younger sister angrilv. '"Can
3'OU be very kind to me, sister ! Just a little assistance on my part will
gratify me," said she, bracing up and rubbing her face continually.
The older sister tried to attract him while he was skinning the beef, but
without much success. Found-in-Grass had gotten the bladder opened
and prepared it to fill it with animal's blood, for blood soup, when
this older sister almost kissed him to attract his attention. Again the
younger sister said angrily, 'You will have to go away and help your
own husband !" Still the older sister did not take notice of the ridicule.
The younger wife had partly carried the beef to their mother's tipi.
She had packed the balance of the beef on her back and her husband,
Found-in-Grass, took up this bag of blood to carry it home for his
fath.er-in-law. "Say, brother-in-law, let me carry that bag of
blood," said she. (Crow, her husband, had arrived, having packed
the backbone.) "No, sister-in-law, I can carry it myself," said Found-
in-Grass, smiling at his wife. "Please let me take it to our tipi," said
she. "No, sister-in-law, I can carry it to our tipi, for you might spoil
your beautiful robe," said he. Finally he gave her the bag of blood
and both Crow and his wife took the lead, while Found-in-Grass and
wife followed, carrying nothing.
About midway home. Found-in-Grass talked freely with his own
wife, advancing closer to his friend and sister-in-law, and he pierced the
Crow at the kidneys with his war lance and made him limp ; then he
pierced the bag of blood, causing a splash on the beautiful robe of his
sister-in-law. "Say, sister-in-law, that bag has burst and is leaking on
your beautiful robe," said Found-in-Grass with ridicule. '^Oh ! never
mind that ; if it is spoiled I can give it to grandmother." said she, still
going for home.
Found-in-Grass and wife reached home, with Crow and wife as
376 Field Columbian Museum— Anthropology, Vol. V.
their servants en the way. The mother-in-law had in the mean time
prepared a big feast for Found-in-Grass' tipi. The father-in-law went
out and directed an old man to invite the chiefs and warriors over to
Fomid-in-Grass' tipi. "Listen to me! Found-in-Grass invites you
chiefs and warriors to come over quickly for a friendly smoke! The
food is now ready. Come over quickly and smoke with him!" said the
old man, walking back to his home, and then to Found-in-Grass' tipi.
The men of all ranks came and feasted with the great hero, smoking,
telling war stories and reciting numerous events of the people. There
were other old men in the camp-circle who were yet praising Found-in-
Grass for his good will. etc.
Thus the tribe had passed over that great famine. Many joyful
occasions were taking place in the camp, such as hand-games, company
dances, and games of all kinds.
Found-in-Grass was still ambitious to go on the war-path. So one
day, after having a smoke with the men in his tipi, he told them that he
intended soon to go out alone on the war-path. Time passed on. Found-
in-Grass had made a bladder bag and filled it with porcupine quills,
and had cleaned his war lance. The mother-in-law had made several
pairs of moccasins, and had prepared also much food, which she put
in a small rawhide bag.
Found-in-Grass started out with weapons and food. For days and
nights he was alone, until at last he spied an enemy's camp-circle, lo-
cated in the river bottom. Having made plans to kill, he advanced
silently to the camp-circle ; but a sentinel saw him, and suspected him.
The sentinel went back to camp and spread the alarm. Immediately
there came toward him horsemen in war array. Seeing that they
meant to make a charge on him, he escaped to a rocky hill, which
he used as a breastwork. When the foe was near to him, he
opened his bladder bag and there came out countless numbers of war-
riors, who went after his enemies. He himself chased and killed many
and took several scalps. His men (porcupine) soon massacred the
entire tribe; and thus was won a victory for Found-in-Grass and his
warriors. These porcupine quills after being in the heat of battle, con-
quering their enemies, returned to the bladder bag.
Found-in-Grass went back to the camp he belonged to, and reach-
ing it, gave the cry of a wolf to the people, which meant that he had
conquered the enemy. The people heard the cry and there was quite
a scene in the camp. He got to his own tipi, hung his war lance and
bladder bag above the door and went in carrying those scalps that he
had taken from the enemy.
Oct., 1903. Arapahc) Traditions — Dorsev and Krokukr. 377
There was more excitement among the people than in previous
years. The chief and warriors of the tribe came and greeted him for
his victory. After he had told his war story to the people, they dressed
in their best and went into the center of the camp-circle and had a big
scalp-dance. This dance lasted many days and nights. Those scalps
that Found-in-Grass had taken were fixed up nicely and attached to
sticks of wood. These sticks, bearing human scalps, were carried by wo-
men during the dancing. Thus Found-in-Grass obtained for himself an-
other kind of reputation among the whole tribe, and established more
confidence and good will among the people. He 'also now became a
chief and a w-arrior, and the tribe respected and obeyed him.
For four times, he went out on the war-path alone, and returned
victorious. There were some joyful events each time he returned. The
people were well supplied with all kinds of scalps.
There came a man to his tipi and prayed to him that the bag be
transferred to him. in order that he might conquer nations, too. (This
bag is called ''naneci, covering.") After Found-in-Grass had consid-
ered the matter carefully, he turned the bag over to the man (Nili'a"ca'')
and instructed him how to use it during the battle.
So one day Nih a"ca° invited the chiefs and warriors for a smoke
of pipe and feast. He told them that he was going out alone in search
of enemies, for which he was cautioned as to the use of the bladder bag.
There v.-ere continuous dances in the camp, in honor of Found-in-
Grass. In the night, Nth'^'^ga" collected some men in the tipi and sang
war songs. In the morning, he went away alone. For days and nights
he traveled in the wdlderness, until he came to the enemv's camp.
Seeing that the herd of ponies were far from the camp-circle, he
thought best to steal them. So he rounded them up and drove them
homeward. He was overtaken by the enemy and sought refuge behind
a breastw^ork on the hill. The enemy made a terrific charge on him, but
he opened the bag, and there came out of it countless numbers of war-
riors, all running after men, chasing and killing them, and taking scalps.
Nih'a"ca° chased and killed some and took a few scalps. The enemv
vcas totally massacred, thus giving a victory to Nih'a°ca''. The porcu-
pine quills (men) returned to the bag. Nih'a^ga" returned with his
scalps to the camp. Within a short distance from it, he gave a cry of a
wolf, which meant that he had conquered the enemy.
There was a stir in the camp. Nih'a"ga° went to his tipi and in-
vited the chiefs and warriors to come, so that he might tell of his ad-
venture. The chiefs and warriors came, one by one, to hear the story.
After this had happened there were scalp-dances and numerous dances
378 Field Columbian Museum — Anthropology, Vol. V.
in the camp, in honor of his victory and scalps. Nih"a"ga'^ felt himself a
different man, and twice he went on the war-path and returned victor-
ious. Each time he massacred a nation or enemy. The same kind of
enjoyments were being indulged in after each return.
The fourth time he went out and met an enemy's camp. After
failing to kill a person at the outskirt of the camp-circle, they made a
furious charge upon him. He was killing the people (men, women
and children) without much difficulty, until he was finally shot dead.
They gathered around him, wondering at his body. One of them said.
'T wonder what this bag is for!"' shooting at it. From this bag there
came out warriors, charging upon the people with fury. The people
were soon massacred and Nih'a^qa" was killed, because he had neg-
lected to open the bag. (The porcupine quills are kept in the bladders
for the reason that those brave warriors came out of there ; also
because they cannot penetrate the hide.) These men, from the blad-
der porcupine bag, taking several scalps with them, returned
to the camp. Within a short distance from the camp-circle, one
or two of the head warriors cried like wolves to the people ; in-
dicating a return of the war-party. The people were all in great
excitement ; some went to the hills to witness the parade ; others,
women and children, stood in front of their tipis, watching anxiously
for the parade of the warriors. Finally, there came a glorious sight
of warriors, parading (as at the Sun-dance) around the camp-circle,
both outside and inside. The warriors had war bonnets, war lances,
shields of various kinds, bows and arrows and other weapons, and
horses fixed up in gayety and painted in various paints.
When the news reached Found-in-Grass that Nih'a°ca° had been
killed in battle, he knew at once that he had neglected the bag. After
the warriors had paraded the camp, they went to Found-in-Grass' tipi.
and were put away in a new bladder bag (porcupine bag). Found-in-
Grass then searched for the dead body, and found it in the battlefield.
Miraculously, Nih'a°ca° was resurrected by Found-in-Grass and
brought back to the tribe. — D.
Told by Little- Wolf. Cf. No-;, i^q and 140.
142. — Found-in-Grass.^
A man was camping alone. As he went off to hunt he toM his
wife: "Listen Do net look at the one who will come to you here.
He is powerful; he is a person with tangled hair and is difficult to
please in regard to trays. He will make a noise when he comes here,
' From a text told by informant B. Tfie title given tlie story was Open-brain or Tangfled-liair.
Oct., 1903. Arai'aiio Traditions — Dorsey and Kroeber. 379
but be sure not to look at him. He will shout when he eomcs. but do
not look at him, or the powerful one might come into your tent." Thus
he said to his wife when he went to hunt, and when he had told her he
went oft.
Then Tangled-hair came to the woman, but she did not look at
him. Then, when she "would not look at him, he went back to where he
came from. This first time he came he could do nothing to her, this
insane man. Every time he came she did not look at him, but the
fourth, time she made a hole with an awl in the side of the tent on the
left of the door. '"When he goes back I will see how he looks." she
said to herself, and then she looked out through that small hole in the
tent. "Here!" he said to her, and turned right back and came in. 'T
am hungry. Give me something to eat." he said to this woman. Then
she gave him food on a tray of clay. "That is not my kind of tray,"
he said. Then she gave him another tray of wood. "That is not the
kind of tray I use," he said. Then she gave him a war bonnet as a
tray for his food; but he said the same thing. Then she gave him
her dress for a tray. "That is nearly the kind I use," he said. Then
she gave him her moccasins for a tray, and he said again : "That
is nearly the kind I use." Then she lay down for him on her back.
"That is it." he said to her. After he finished eating he wiped his knife
on her, saying: "Sometimes the knife goes through the meat and cuts
the person." Then he cut her open. She had twins, both of them boys.
Then he took them. One of these boys he threw into a spring; the
other one he threw to the right (south) of tl.e tent door. After he
had thrown them away in these places he left them.
The man came back, bringing meat, and called his wife ; but she
did not answer when he called. At once he knew that she had been
killed. He went inside to look at her. She was lying cut open. "I
told you so !" he said to her. Then he cried for her. He went outside
on a hill and mourned for her. After a time he came in again. ?Iis
bow^ and arrows lay scattered. He gathered his arrows and put them
into the quiver with his bow. When he had put them back he went out
again on the hill. When he next came in, his arrows were scattered
again. Then, going out, he hung his robe on a stick and said to it:
"Cry." Then he secretlv came back to his children. The boy from
the right side of the door had come, and the ether one, Spring-child,
had come to play with him. "Come, Spring-child, let us play." Door-
child said to Spring-child. Then they played. "Our father is still
crying," Door-child said. The man was hiding near his tent. They
continued to play, while their father was watching outside the tent.
380 Field Columbian Museum — Anthropology, Vol. V.
Gradually he came near the door in order to catch one of them. After
they had played a little longer, one of them said : "Look ! ^ly arrow
has touched it." Thus Door-child said to his elder brother Spring-
child. "No, it is not touching," said Spring-child. "Look at it from
here, from below !" Then Door-child lay down and looked at it.
When he had his head down, their father quickly went in. He caught
Door-child, but Spring-child escaped and ran out, back to the spring
he came from. "Be quiet, my son," the man said to his son, Door-
child, after he had caught him. The boy scratched him and bit him,
but his father held him fast. "I will make you a bow and arrows," he
said to his son. After a long time the boy stopped crying and became
quiet. Then the man said to him : "My son, you must tell your brother
something. I am going back to cry again, but soon I will come back
secretly to catch him, this Spring-child. When he comes in to you,
say to him : 'Our father did not catch me.' Then after a while you
must seize him and hold him fast ; do not let him go when you have
him, but call to me to hurry and I will come in. And if he refuses
to come in, say to him : 'Come on ; he did not catch me. There he is
now, our father, still standing out on the hill and crying.' Tell him
that if he will not come in." Then this first boy caught Spring-child;
and he scratched when they first seized him, but at last he stopped cry-
ing and struggling. "My son, you and your brother will play to-
gether," the man told him. "I will make you arrows and a bow, and
you and your younger brother Door-child can shoot w^th them."
And after he had persuaded him to stop crying, he made arrows and
bows for his sons. Then one day they said to him : "Father, make us
bows of short rilis, and make four arrows for each of us " Then he
made bows for them of short ribs, and made four arrc-ws for each of
his sons. "Now father," they said to him, after he had finished their
bows, "make a sweat-house, and after you have covered it up, carry our
mother inside and lay her down at the back." Thus his sons, Spring-
child and Door-child, told him. So after he had made a sweat-house,
he took his wife inside and laid her down at the back ; he did just as his
sons told him. After he had carried their mother in, they said to him :
"Shut it tight." Then he covered the sweat-house completely with
robes and shut it tight everywhere. "Stand here, father," Spring-
child said to him. Then he stood where he told him. "Watch the
sweat-house ; it will move when I shoot up," Spring-child said.
"Now," he said to his younger brother, "you shoot first." Then Door-
child shot upward. Then he called : "Look out !" and his mother
began to move. "Now it is your turn to shoot. Spring-child," Door-
Oct., 1903. Arapaho Traditions — Dorsey and Kroep.er. 381
child said to his elder brother. Then Spring-child shot, and after he
had shot there was a movement in the sweat-house. "Now, Door-
child, you shoot," he told his younger brother. Then the other one
shot upward, and the sweat-house shook more. "Now, my father,
once more. Then lift up the covering of the sweat-house quickly, and
mv mother will come out." Thus Door-child said, and then he told
his elder brother. Spring-child: "Well, shoot. Our mother is about
to come out." Then he shot, and after he had shot, he called: "Look
out. mother ! Look out ! Look out !" And when he had called to his
mother he said to his father : "Open it so that my mother can come
out!" Then he opened it for her, and, when he had opened it, the
woman came out of the sweat-house alive. She was just as she had
been when she was living.
Then the man's sons went out to shoot. He told them: "Do
not go where the timber is thick along the creeks. Listen to me. Do
not go near there. A powerful one lives there. It is he who killed
your mother. He is called Tangled-hair, or Open-brain. He is called
by two names." When he had told them this, his sons went off to
shoot. "Come," said one of the boys, "let us to to that place that our
father told us of, to see who lives there. Come, let us go." Thus
Spring-child said, and they went to this place where their father had
told them not to go. "At any rate, let us go over to see how this man
looks who killed our mother," they said. Then they went there, and
when they arrived he said to them: "Is that you, my grandsons,
Spring-child and Door-child ? Where are you going, my grandsons ?"
"We came to visit you," Door-child said to him. "Well, grandsons,
louse me !" he told them. So they both loused him. They found his
Hce to be toads. "Put my lice into your mouths," he said to his grand-
sons. They continued to find large toads in his hair. After a while
he went to sleep. Then Spring-child said: "Door-child, look for
round stones, and when you have found them put them in the fire. I
will continue to louse him. Now at last he is asleep." Then they put
the stones into the fire in his tent. After they had heated the stones,
they tied the tangles of his hair to the tent poles. Then they picked
up the stones with sticks, and where his head was open they put in the
red-hot stones. Then they ran out. Thus they killed this Open-
brain, who had killed their mother. "Well, Spring-child," said his
brother, "let us go in. Now at last Tangled-hair is dead." So they
went in after they had killed him with the stones. "Let us cut the
tangles of his hair and give them to our father and mother : they can
make rope of his hair," said one. "Yes, you are right," said the other.
382 Field Columbian Museum — Anthropology, Vol. V.
Then, after the}' had cut off the tangles, they went home; and after they
got home, Spring-child said to his father: "^^ Father, here; these tangles
will be a rope for you." "Thanks, my son ! Where did you get them?"
"We went to that place where you told us not to go. Door-child and I ;
and we loused him, and after we had loused him he went to sleep. Door-
child got round stones and heated them red hot; then we tied this
man to the poles of his tent by his tangles, and after we had tied him
we put the stones into his open brain. That is how we killed him."
Then Door-child in turn said to his mother : "Here is your rope : take
it." "Thanks," his mother said to Door-child.
And as his sons were about to go ofif shooting again, the man told
them : "Do not go where the creek is : a powerful animal lives there.
a large hiintciibiit. who sucks in people." When the boys had gone.
Spring-child said : "Let us go to the place where our father told us
not to go." Thus he told his younger brother Door-child, and they
went there. When they arrived at the place, they saw this
animal that their father had spoken of. "We will ride him together."
they said to each other when they saw him in the water. "Take off
your moccasins," his older brother said to Door-child. Then he took off
his moccasins. "Now you too take off your moccasins," his younger
brother, Door-child, said to him. "Our grandfather hiintcabiit," they
called to him. "Yes?" he said to them. "Can we ride on you?" "Yes,"
he said, "come right into the water, my grandsons.' this animal said to
them. So they both went into the water and rode on his back. Then he
went under the surface with them, but he could not hurt them. After
they had tired him out they played with him. Then they killed him.
"Well," they said to each other, after they had killed this hiintcabiit and
had broken off his horns, "we will give these horns to our mother to
make spoons of." Then they went back, after they had killed this cine
that human beings call hiintcabiit. And, after they got back, they said
to their mother: "We broke off these horns for you to make spoons
of ; w'e killed the hiintcabiit that our father told us of. W' e rode on his
back." Thus her sons told her. ' How did you kill him? He is power-
ful. He draws persons in and kills them !" "We shot him after we had
tired him out: that is how we killed this one that you call powerful."
Then when his sons were ready to go off shooting again, the man
told them : "Do not go to the mountain there, a very powerful one
lives there." "Very well," they both said to him. When they were
alone. Door-child said : "Well, my older brother, let us go where our
father told us not to go." "Come on. then, let us go there," said
Spring-child. Then they went in that direction. When they came on
Oct., 1903. Arapahc) Traditions — Dorsey and Kroeber. 385
the mountain they saw youno- eagles at the top ; they had nests in the
rock and were young thunders. When the boys came to them, they
asked them: "Well, tell us, how is your mother when she comes?"
"She is a black cloud," one of the young birds answered. "Indeed!"
they said, and twisted its head off. "Well, now, you tell us," they said
to another of the young' eagles, "how does your mother look when she
is angry?" "She is a black cloud with red lightning," said the young
thunder. "Indeed, is that so?" they said to it and cut off its head.
Then they asked another one : ''How does your mother look when she
comes fiercely?" "The wind blows hard when my mother comes."
"Indeed, is that so?" they said to it, and cut its head off also. Then
they went to where the fourth one was sitting, and said to it: "How
does your mother look when she comes back to see you?" "There
is a strong wind and a hard rain and the thunder strikes when my
mother comes to see me." it said to them. "Indeed, is that so? Now I
see how she looks when she comes," they said, and cut off its head.
Then they went home. As they were on their way, the clouds came
while they were still far from the tent. Then it began to rain and the
lightning struck near them. Then they were angry at the thunder.
''Come." they said to her, "if you can pull this off you will really show
yourself to be strong." Then they shot one of their arrows against a
great rock in front of them. Then they told the thunder: "Now,
pull it off if you can." Then the thunder shouted and prepared to fly
down and pull both their arrows out of the rock. Then she swooped
down and seized the arrows that stuck in the rock ; and when she had
seized them she flew upward with the arrows. Then the arrows, which
were made of tendon, stretched and pulled her down again, and she was
dashed to death on the rock. "Well, let us go 'there.'' they said to each,
other. "She has dashed herself to death on the rock with our arrows.
Let us take the feathers to our father." "Yes, you are right," said the
other one. Then they took the thunder's feathers. After they had
taken them, and had got home, they said to their father : 'Here, father,
are your feathers." "Thanks ! How did you get them from this power-
ful one?" said their father. "We pulled her down by means of our
tendon arrows, and she was dashed to death."
Then they were about to go shooting again, and their father told
them : "Do not go where the sage-brush is." Then Door-child said to
his older brother. Spring-child : "Let us go where he told us not to go,
where the sage brush is thick and where the powerful birds live that are
called prairie-chickens." Then they went to the place where the sage
brush was, and after they got there, they found the prairie-chickens.
384 Field ColuiMbian Museum — Anthropology, Vol. V.
"Let us shoot them," they said to each other. Then they went close
to where they had seen them. "There are many of them." they said to
each other, "let us kill some of them and bring our father the feathers.
Well, let us shoot." "Very well, I will shoot at them first," said
Spring-child, and took an arrow. Then he told his brother Door-
child: "Now, get ready, we will both shoot." "All right," said Door-
child, and took one of his arrows to shoot them. Then they went up
close, and when they saw them under the sage brush they shot and
killed them. When they had killed them they said: "Let us go and
take the feathers for our father." Then they went where they had
killed these prairie-chickens, and took the feathers. "Let us gO' home,"
they said. Then they started home. While they were on their way the
wind began to blow ; soon it began to blow harder. Then Spring-child
was frightened. "Come, let us run," he said to his younger brother, and
they ran towards the tent. Then the wind blew very strongly, and they
lay down on the ground ; still they were nearly blown away. Just as
they nearly reached the tent. Spring-child was lifted up by the wind
and blown away by the wind and lost. Only one of them got home.
"Where is Spring-child?" his parents said to Door-child after he came
home alone. "Spring-child was blown away by the wind." "I told you
the birds were very powerful, those that are called prairie-chickens,"
said his father. Then they mourned for Spring-child because he was
blown away and they could not find him even though they looked for
him. Thus Door-child's elder brother was lost.
Where Spring-child came down he was found by an old woman.
She found him where she was cutting the tall grass. There she saw
his feet. "Grandmother," he said to her, "don't hurt me; I am Spring-
child." "How did you get here in this high grass?" the old woman
said to him. "The wind carried me; that is how I got here," he said.
Then his grandmother took him home with her. She said: "I found
Spring-child in the grass. The whirlwind carried him off." Then all
looked at him who had been found : he had a dirty nose, and dirty eyes
also. Then, after he had been living with the old woman some time,
he heard that one man said : "Of all the people, he who will catch a
porcupine shall marry my daughter." Then all went and set traps. All
tried to catch porcupines. Spring-child said : "Grandmother, I will
try to catch this porcupine." "Very well," said his grandmother to him,
and she helped him.. After he had set his trap he went back. In the
morning Ire went out to see whether he had caught a porcupine. Then
he saw the crow standing where he had set his trap ; he saw the crow
take a porcupine out of his trap. When he met him. Spring-child said :
Oct., 1903. Arapaho Traditions — Dorsev and Kroeber. 385
"My friend, where is that porcupine? I am the one who cauL;-ht it."
But the crow said: "No, I am the one who first caught the porcu-
pine." "You do not speak the truth," Spring-child said again, "I saw
you take it out of my trap." "I will not give it to you," said the crow.
"I will tell my grandmother that you stole my porcupine," said Spring-
child, and they both went home. And after he had get back, the crow
said: "I caught the porcupine,"' and he went to give it to the man
that had the daughter. Then he was straightway given that man's
oldest daughter to marry. After the crow had married this girl. Spring-
child told his grandmother: "It is I who caught this porcupine; I saw
the crow take it from my trap. He took it away from me. Grandmother,
go over to this man and tell him that it is I who caught the porcupine,
and that the old crow took it away from me." 'Yes, I will go there,
my grandson," his grandmother said to Spring-child. Then she went
to tell the man that her grandson had caught the porcupine. When
she came to the tent of this man that had the daughter she told him :
"Spring-child asked me to come; that is why I came. I want to tell
you what this poor boy said: he said: T caught that porcupine; really,
it was I who caught it.' This my grandson said.'' When the old
woman had told the man this, he said : "Very well, it is good ; your
grandson shall marry my younger daughter." "Thanks," Spring-
child's grandmother said to the man. When she came back, she said to
Spring-child : "My grandson, you will be married ; they give you their
youngest daughter. 'Tell him to come immediately, this very day; as
soon as he comes he shall be married,' this man said to me." "Thanks,
it is well ; I will go," Spring-child said to his grandmother. Then he
went to the man, and as soon as he arrived he was immediately married
to the other of his daughters. That is how he was married.
After he had been married some time, he became a handsome
young man at night. His wife told her elder sister : "My sister. Spring-
child is diflerent at night; truly he is beautiful, and his nose and his
eyes really are not dirty then ; he is clean when he goes to bed." "It can-
not be that he is clean," said the elder one. "I am sick when I look at
him. It cannot be ; I do not believe what you say about your husband."
"You shall see him. The time will be when everybody will see
him," she told her elder sister; but her sister only laughed.
"Well, you can ridicule rtiy husband if you like," said the younger one,
Spring-child's wife. "You ought to be ashamed of your dirty hus-
band," said the elder one. Soon after Spring-child said : "Now, old
woman, to-morrow morning get up early and bring water, and wash
with it. I know vou are hungrv, and I will make buffalo a little dis-
386 Field Columbian Museum — Anthropology, Vol. V.
tance off." After he had told his wife this, he went to sleep. In the
morning- when his wife got up and looked at him he was different.
Then he said to her: "Go, tell your father that I am going- out on the
prairie to make buft'alo." "Indeed, I will tell my father." said his wife.
Then she went to her father, and after she had told him. he went out and
called to all the people: '"Spring-child is going to make buffalo; he
is not going very far off to make them." After Spring-child came back
he said to his wife : "I have already made the buffalo. Go over and tell
your father." He was a different person. All the people did not know
that he was Spring-child. He was a fine-looking young man. Then
his father-in-law went out to announce to the people that Spring-child
had made buffalo. At first his sister-in-law did not know him. but after
a while she recognized him to be Spring-child.
Then the people went out tO'hunt the buffalo which he said he had
made, and found that he had really made them. All the men hunted
and they killed many, and after they had killed them, they cut up the
meat. Then his sister-in-law went to where he was cutting a buffalo,
but he did not look at her. He knew that she did not like him when he
was first married. "My brother-in-law, shall I hold it for you?" she
said to him. "All right," he said, and his sister-in-law held the leg of
the buffalo for hinL "Look out ! You will bloody yourself," he said to
this woman. "It is no matter," she said to her brother-in-law Spring-
child. Then he purposely made the blood drip on her dress and her
moccasins, but the young woman did not mind when her brother-in-law
was bloodying her. Then her younger sister said to her: 'I thought
you did not like your brother-in-law. Go away to your husband, the
crow." This her younger sister said to her, but she did not pay atten-
tion to what she said. "I will have nothing to do with him, the ugly
one," she said about her husband, the crow. When they rode back to
camp, she was constantly in her brother-in-law's way, but he did not
look at her. "Look out there, stand here, or you will become bloody,'^
he said to her. "It does not matter; let me help you, my brother-in-
law," she said to him. "No; I will put the load on myself," Spring-
child said, but she picked up the meat and lifted it, and her fine dress,
made altogether of antelope skin, became bloody all over. She forgot
all about her husband, the crow ; she did not think of him any longer
on account of her brother-in-law. Her husband, the crow, was flying
about them overhead, picking the fat from the eyes to take home ; they
left him where the buffalo heads were lying. He remained there awhile,
and after he came home he brought the fat from the eyes with him.
But his wife did not look at him. After they had all got home, the
Oct., 1903. Arai'aho Traditions — Dorsey and Kroeber. 387
crow's wife gave her dress to Spring-child's grandmother to wash.
"I give you this because I want you to have a dress," she said to the
old woman, her brother-in-law's grandmother. Thus he lived, this one
who became lost through the whirlwind.' — K.
143. — Found-in-Grass.'
A man who had two sons warned them not to go to a certain
place. He said, "There is a spring surrounded by trees ; and near it
is a cliff where is the nest of the thunders." Then the boys went there.
They found the young thunders in the nest and seizing them by the
bill twitched them about. "What kind of a looking cloud is your father
when he is angry? What kind of a looking cloud is your mother
when angry?" they said, teasing them. When the boys went back, a
black cloud came, and the wind overtook them, and one of them was
blown away. He came down again in a tree. There an old woman
found him. Glad to have a child, she called him her son. He was
dirty and ugly. Then a beautiful girl was offered as prize to the man
who should bring the finest porcupine to her father. The 1)oy who had
been blown away said: "Grandmother, let us try too." She said:
"You are not the kind of person they want. You are too dirty." "Let
us try anyway," said the boy. Then all the young men went out to
catch porcupines, but he caught the finest. It had long yellow quills.
Then the girl's father took him for his son-in-law. His young wife's
sister ridiculed his ugliness, but the girl said : "Never mind. At night
he is beautiful. He is ugly only in the morning. I was won by him
as a prize : so I must be his wufe." When the people were in want
the boy went out and found buffalo for them. He did this several times.
Then his wife's sister began to love him on account of his great deeds.
Once when the young man had found buffalo and the people had killed
them, she put on a new painted robe in order to attract his attention,
and going to him. said: "I want to do something for you because I
' .'\ccordinsr to a versioivgiven by informant I, Northern Arapaho, the woman had but one child.
Tangled-hair threw her placenta into the spring, and it became a boy with a beaver tail. When their
father made arrow-s for the boys he painted two red and tw-o black.
This myth has a considerable distribution in the Plains, the East, and the Southwest, but does
not appear on the Pacific Coast. Though subject to much variation, a distinct common element
remains in all versions. Cf. Gros Ventre; Hidatsa (Matthews, Misc. Pub. No. 7, U. S. Geol. Surv.,
Hayden in charge, 163); Dhegiha(J. O. Dorsey, Contr. N. A. Ethn., VI, 215); Iroquois (Smith, Ann.
Rep. Bur. Ethn., II, 84) ; Micmac (Rand, Legends of the Micmacs, 65); Cherokee (Mooney, ."^nn. Rep.
Bur. Ethn., XIX, 242). Cf. also Jicarilla Apache iMooney, Am. Anthr., i8g8, ig;, and Russell, Journ.
.^m. Folk Lore, XI. 25s), and Sia (Stevenson, .'^nn. Rep. Bur. Ethn., .\I). For the last part of the
myth cf. Journ. .\m. Folk Lore. XIII, 170 1 Cheyenne). Tlie dialogue with the young Thunderbirds is
one of the most persistent of North .American mythological ideas.
" From informants J.
3S8 Field Columbian Museum — Anthropology, Vol. V.
love you."' The boy's wife was already carrying off the meat of the
buft'alo which he had killed ; so- he told his sister-in-law : "Carry this
blood." Then, though she bloodied and dirtied her robe, she carried it.
The boy's wife tore a hole in her sister's robe in order to spoil her ap-
pearance, but she said: "Never mind, I love him; I will be his wife
yet." The boy's father-in-law was very much pleased that his son-in-
law was able to invite the societies of the lodges (dances) to a feast,
and said: "I did not think it of you. my son-in-law." Then the boy
heard that his father was inquiring for him everywhere. He went to
him, followed by the whole tribe of which he was now chief. His
father was delighted to see him again. — K.
144. — Blue-Bird, Buffalo-Woman, and Elk-Woman.'
There was a river, and near it a camp. It was winter. A young
man. Blue-bird, was wandering from camp to camp over the prairie.
He came to a large camp in the north. Most people were thought to
live here. There he found a young woman ; she was yellow and had
short yellow hair. Instead of traveling on, he took her back to his
parents' tent, and brought her in. She was Elk-woman. He said to
her : 'I have brought you home. You will be provided with food, but
I am constantly traveling. I am going now, but I will return. I hope
you will be contented." Then he went southward in the opposite di-
rection, where the prairies were broad, and one could see far off. As he
traveled, he came to a spring that flowed out of the side of a hill, and
spread over the ground. There were bunches of soft grass, and moss,
and boggy places. He was thirsty and went towards the spring to
drink ; then a little way off he saw a buffalo cow. He thought : "Now,
what shall I do, drink, or take her?" He let his thirst go et cum ea in
palude retenta copulavit. Then he went on. and finally came to a camp.
He looked about for relatives or friends ; he went around outside the
camp-circle, but saw none. Finally he went to an old woman. She
said :' "Oh, is that you, my grandson, Blue-bird ? I am glad to see you
come. Come inside !" "Yes, I am Blue-bird," he said. She asked him :
"How long did it take you to come here?" He said: "Two days; but
it is very far." Next morning his wife the buffalo cow, and a calf,
arrived at the same camp, having followed him. Boys who were playing
saw people arriving who were strangers. They asked them: "Who
are you, and where do you come from, and where are you going?"
"I have brought this boy, my son, with me. He is looking for his father,
^ Told tav informant H.
Oct., 1903. Arapaho Traditions — Dorsey and Ivroep.er. 38c>
whose name is Blue-bird," said the cow. She was told to go into a tent
and wait, until an old man cried out and found Blue-bird. So an old
man cried: "'Where are you, Blue-bird, where are you? Appear!
Come here ! Your son is looking for you !" Blue-Bird heard it ; he
wondered and asked himself: "Who can it be? It must be my wife.
Elk-woman. She must have borne a boy soon after I left her." Until
now when he was called, he had not made himself known, having- gone
about the camp making love. Then he went secretly and said : ''Where
are the woman and the boy?" He thought surely that it was Elk-
woman. When he saw her it was not she. He did not recognize her.
He denied several times that she was his wife. Then he asked her : "How
do you come to have a child?" She said: "Blue-bird is the cause. I
was the buffalo cow mired in the mud at the spring, and you took me."
"Oh, yes," he said, "that is so." Then he took her and the boy. He
took her to him as his wife. For some time he lived with her at this
camp. One day he told her : "It is best if we all go to my parents, so
that they can see my boy. I may go elsewhere for a time and then I
will leave you there." So they started to go northward, in the direction
from which he had come . They reached home. The Elk-woman was
still there. At once the two women were jealous of each other. "I did not
know that you went for another wife. I thought you had said that you
would keep me as wife," said the Elk-woman. She took a rawhide
rope and went out as if going for wood, but brought back meat and
fat from the back ; it was well cut and fine. "This is what I can pro-
vide for you," said the Elk-woman. Then the Bufifalo-woman went
out: "Ha! that is not the kind of meat I can bring." She was gone
some time. She brought the finest fat that was tender and iuicy ; and
soft, dried meat. "Here is what I can do. This is the best kind of
meat to bring," she said to her husband, but meaning the Elk-woman.
Then the Elk-woman went out again, and brought back the best pieces
of meat from all parts of the body, with fat all mixed with the meat,
and gave them to the man, looking at Bufifalo-woman. "That is not
the kind of meat one wants,'" said the BufTalo-woman. "I will show
you what kind of meat a person should provide." Then she brought
her meat again, which was dry meat mixed with fat. "That is the kind
of meat to bring!" she said to her husband. "You cannot drive me.
away!" said the Elk-woman to the Buffalo-woman. She brought elk
pemmican ; it was nice and clean and made of white meat. "That is the
food that I am able to get for you," she said, and gave it to her husband.
"Oh ! it is dried up, and not fit to eat. I will not eat it !" said the Buf-
falo-woman. She went out, and came back bringing bufifalo pemmi-
390 Field Columbian Museum — Anthropology, Vol. V.
can; it was so juicy that when one touched it there was grease on his
hand. "I know you are trying to make our husband Hke you best by the
food you provide. I will show you what wins liking," said the Elk-
woman. She went out to the mountains, and gathered leaves and ber-
ries of nahauwina ; she beat these into pemmican to make it sweet.
"This is pemmican with a flavor,'" she said to her husband as she gave it
to him, looking at the Bufl:alo-woman in order to displease her. "Is
that all you can do?" said the Buffalo- woman to her. 'T will not even
look at it; I will not eat it!" She made pemmican and put red berries
from the river into it. Then she brought it in and laid it before her
husband, saying : "If that does not please you, I do not know what will.
It is the best food; even animals like to eat it." The man said: "I
like both of you, and you must not have any jealousy towards one an-
other. On account of my boy I cannot let one of you go." ' How is
it that you always sit with Elk-woman? If you like your boy you
ought always to be on my side of the tent," said the Buffalo-woman.
•"I will leave you, together with my boy." He paid no attention to
her. One night while he was fast asleep with his other wife, the Buf-
falo-woman and the boy went out. A short distance from the tent
thev became buffalo again, and their tracks were the tracks of hoofs.
The calf left tracks showing how it had jumped about in play. They
traveled all night, and in the morning came to a hill. Beyond the hill
was an immense herd of buft'alo. When they were seen coming by the
buffalo, an old man cried : "Blue-bird's son is coming." The woman
and the boy reached the buffalo; she inquired for the boy's grandpa-
rents, and was told that they were not there. They started again and
continued to travel. It became night, and they went on. In the morn-
ing they came over another ridge, and again saw a herd ; the buffalo
were thick, sitting (lying) and standing about. When the calf saw the
b'uffalo, it ran ahead of its mother and then back to her, while she loped
along to overtake it, afraid that the calf might become separated from
her and be lost. Again she inquired fc r her parents. Now Blue-bird
began to miss his son. He thought : "I love my son. I wonder where
thev have gone." He did not know which way to go to follow them.
Going out of the tent, he saw buffalo tracks leading eastward. He
started out to find them. At the foot of the first hill night came on and
he slept there. Early in the morning he went over the hill. There he
saw the buffalo. They knew him to be Blue-bird. "There comes Blue-
bird, looking for his son," they said. He reached the herd, and asked
about his wnic and boy; they told him that they had just gone over the
next hill. He hurried on, and when night came, slept at the foot of the
Oct., 1903. Arapaho Tra])iti()ns--Dorsky and Krokber. 391
hill. Early in the moniing- lie climbed to the tt)p of the long: ridg^e.
He saw another herd. They also recognized him ; an old man in the
herd cried out: "There comes Blue-bird in search of his boy." He
reached the herd and asked about his wife and boy ; he was told
that they had just gone over the next hill. While he was following
them, the woman and the boy also went on. They liad reached a third
ridge, and from its top saw a still larger herd. Then the calf started
to run, and made dust, and turning, ran back and played abnui iis
mother. Again she inquired for her boy's grandparents ; they were not
there, and she went on. Meanwhile, Blue-bird was following her
tracks. She came to a fourth ridge, and on the other side was an im-
mense herd. It reached as far as one'could see; the buffalo were all
over, and it was black with them. The calf was in a hurry to reach the
herd, and began to run so that the dust flew, and then ran back and
loped about its mother in play. Now they reached the buffalo. They
were taken to her parents and friends. Blue-bird reached the third
ridge and inquired about his son ; as soon as the buft'alo saw him they all
knew that he was following his boy's tracks to overtake him. They told
him that the woman and the boy had only just gone over the next ridge ;
it was only a very short time ago. It became night Avhen he was at the
base of the fourth ridge, and he slept there. In the morning he got up
and went to the top. He saw bufifalo as far as his eye could reach, mov-
ing, sitting, standing, walking. While he stood on the summit, the calf
came running to meet him, straight toward him, while the dust flew
about it. When near him, it stopped. "Are you my son?" he asked.
"Yes, I am your son," it said. Then he embraced it, and said that he
was glad. The calf said to him: "Well, father, since they say that
you have come to get me, let us go back from here." "Yes, my
son ; but go back and ask your grandfather if you can go with me." the
man said. The calf started to go back to the herd and asked its grand-
father: "My father said that I should ask you if I may go back with
him as far as he has come." His grandfather had short horns ; they
were becoming worn out from age. He said : "My grandson, tell your
father to come and see us ; we are his friends, his relatives. At the
same time tell him that there is to be a race Iw him against the herd."
The boy told his father what his grandfather had said. The race was
to decide whether he should take the boy back with him ; if he won
he could do so. All the bufi'alo assembled and sat in a three-quarter cir-
cle ; the old men with short horns were in the center of the long line.
The boy said: "My father has only two legs; I do not see how he can
run. Mv father. I will run for vou !'" "Ask vour grandfather," said
392 Field Columbian Museum — Anthropology, Vol. V.
Blue-bird. The calf asked its grandfather: "May I run in place of
my father? He has only two legs." "Oh. yes," said the grandfather,
"that will do very well." Then the grandfather took a yellow plume
off his scalp-lock, and tied it to the tail of the calf. The distance for the
race was long. They were to run to four round hills. Four songs were
to be sung before they started. The young bulls looked handsome as
they stood ready to run. The cows and others were to remain. They
sang four songs. Then the}' started. The dust flew. Blue-bird said :
"Whenever a person starts to run, his feather is easily blown off by the
wind of his start." They saw them ; far ahead ran one calf ; the yellow
plume was conspicuous on its tail. All about there was dust. The calf
turned from left to right to come back ; they could see it going alone,
prancing about. The rest ran, some of them fell dead, some only
reached the turn and dropped. Then the calf returned. "Now, father,
let us go. We have won the race." "My son, ask your grandfather
whether it may be done." "My grandfather, we have won the race.
May my father and I go back now ?" "It is good," said the grandfather,
"but there is another thing that we must do on account of you and your
father. There will be a dance. We must wait for the rest to return
from the race, then we will dance. The dance will last four days."
Blue-bird carried four turtles. He now put them on the ground in the
place where the dance would be. The old man said : "You seem to be
in haste to go back with your fatlier ; instead of beginning with a dance,
we will try something else, which is easier. All the buffalo will sit
down. Then \-our father will look for you among them four times and
try to pick you out." Then the herd all sat down ; all the calves looked
alike. The man started and went about, looking at them. There was a
little calf that moved its left foot, and then moved its left ear a little :
when he looked, all the others did the same. Three times this happened.
The fourth time the calf was to move its tail, it had agreed with its
father. The man looked at the same calf as before, and saw that it did
move its tail ; but then all the others moved theirs too. Having decided
on the one, he said: "Are you my son?" "Yes. I am your son," said
the calf. Then it asked: "May I dance for you, my father? You
have only two legs, and will soon become tired." "Ask your grand-
father," said the man. Then the boy asked his grandfather. "Oh yes,
that is good, that will be very well," said the old man. Then Blue-
bird put the turtles on the ground again. Then they danced for four
days. The buffalo all about raised dust, and w^ore holes dancing, but
the Qalf danced on the four turtles, making a rattling noise on them.
Thus he danced for four days. "Now the dance is over, my grand-
Oct., 1903. Arapaho Traditions^Dorsey and Kroep.kr. 393
father. May my father take me home now?" "No, my grandson,
there is one more thing for your father to do." said his grandfather.
"There will be four days of myth telling. Your father is to keep awake.
You will sit by him on the right, and your mother qn the left, and your
grandmother behind him, to support him." Then all the bufifalo sat
there, and the old man telling the myths stood facing Blue-bird. "The
first night we will tell }our father about water and food which we drink
and eat to make our body. These two things we will tell about the first
night ; they will occupy one whole night. The second night we will tell
vour father about day and about plants and how we can live on plants.
The third night we will tell your father where we shall go in the coun-
try and what we shall see. The fourth night we will tell your father
what we will do at night, how we will sleep, and when awake do as we
think best, and in the morning get up." Then the old man told about
these things. The fourth night at dawn, his mother-in-law shook Blue-
bird and said to him: "Are you awake?" "Yes," he said. Then the
calf asked him: "My father, are you asleep?" "No," he said. Then
the sun was just about to rise : now the man slept soundly. His son
and his mother-in-law shook him, but he did not wake. Then the old
man said four times: "Wake him!" but they could not do it; and the
sun came up as he said it the fourth time. Then the old man directed
that he was to be laid on his side, as if in bed, with his head toward
the sunset. Then the buffalo came and went about, trampling on him
until nothing was left of him, not even bones, except a blue plume,
which flew up and far away.
When Blue-bird had started out he had called his brother Mag-
pie and said to him : "Brother, if I should be killed there will be
something reaching from the earth to the sky." So when Magpie sa\y
the dust rising from the trampling of the buiTalo up to the sky, he knew
what had happened. He told the people to make a sweat-house, put sage
inside, and make a little mound of earth in front of the sweat-house. He
painted himself with lime on his shoulders and sides, went out of the
tent, sat down, and became a magpie. He hopped, screamed like a
magpie, lit on the tent poles, and then on the ground. Then he flew
straight up to the sky. Then he flew to where he had seen the thing.
Coming below it. he flew in a circle from left to right, and lit on the
ground, which was bare and covered with buffalo tracks. He hopped
about, and bent down as if to listen. Some pne groaned. He hopped
further ; then again it cried. Indeed there was a blue plume on the
ground. He picked it up, rose, and flew towards his camp. He sailed
four times around the camp, then went to the sweat-house in the center
394 Field Coluinibian Museum — Anthropology, Vol. V.
and lit on the little mound of earth, where he left the plume. He
lit on the ground to the west of the mc-und and became a person.
Then he turned around, picked up the plume, and carried it into the
s'weat-housc, where he laid it back against the wall. Then he went out
and took his bow and arrows. He had four arrows, two black and two
red. Many people stood there watching. Magpie shot upward and said :
"My friend, move aside or I shall hit you." The house shook. Then he
went to the west side of the sweat-house and shot a red arrow up and
said the same. The tent shook more than before. Then he went to the
north and shot a black arrow. The fourth time he wet the arrow by
passing it between his lips, and said: "Now, my friend, the arrow is
returning; do net let me hit you!"' Then Blue-bird came out of the
sweat-house with a breath as strong as wind. Then they heated stones,
and all went in and cleaned him with sage. When he came out
again he was perfect. People went and told this elsewhere. The man's
buffalo wife heard the news and was angry. She said to the other
buffalo: "That Elk-woman, the ugly one, must not have that man."
The buft'alo all decided to help this wife attack the elk wife ; for four
days they gathered from all directions. Those who had carried the
news came back to the camp and told what the Buffalo-woman had
said, and how the buffalo^ were preparing. Elk-woman said : "Let all
who fear the buffalo go and cut down wood of ha"wa"uu and baaxa""
and niiya"a" and biit." Then they got wood of these four kinds. She
told the others, while the buffalo were gathering, to make bows and
arrows like the one Magpie had. Every man made a bow and had his
quiver full of arrows They made a sweat-house. The ha"wa"uu was
outside, next to it the baaxa", then the niiya^a", and the biit inside. On
the fourth day the buffalo came like a hill, and the prairie looked black
as if burnt. They stopped and drew up in line. Then Buffalo-woman
said to Elk-woman : "You will be the cause of the children's, the
women's, and the young men's death, wrinkle-eyed one ! Yen can do
nothing against us. If you w-ish to attack us. do so, ugly one!"' The
buft'alo bulls pawed and stamped. The Elk-woman was on top of the
sweat-house. If she was killed, the entire large camp would be exter-
minated. The buft'alo started and attacked the sweat-house. "When-
ever," the Elk-woman said, "one butts the w-ood, let him pierce it and
stick fast, or break his horns." From this are the spots on the red bark
of the ha°wa"uu. While the buffalo were attacking the sweat-house, the
people shot at them, and dead buffalo lay here and there and every-
where. On the third day the buffalo were fewer, on the fourth day
very few and all large ones. Then at last the large old one, that had
Oct., 1903. Arai'aho Traditions — Dorsey and Kroeber. 395
told the myths, prepared to attack. He pawed, sniffed, btitted, but could
do nothing. At last only the Bufifalo-woman was left Then she reviled
Elk-woman : "You long-legged, thin, wrinkled, ugly one !" Elk-wo-
man said to her: "You big belly, with short tangled hair, come on!
I will give you one chance to make you think yourself powerful. You
may pierce the sweat-house once.'' The Buffalo-woman charged and
pierced the wood. Now she was proud to have penetrated it ; she
pranced and snorted, and butted the wood again and penetrated it, and
could not pull her horn out. Then the Elk-woman came down with
a knife and cut her tendons, her nose, her genitalia, and her legs, while
she abused her. So the Buft'alo-woman was killed. The four woods
were red, reddish yellow, yellow, and white — the color of metal. The
buft'alo broke through all but the last wood. "Now, because we have
killed the buffalo, they shall become our game. We shall kill them
and use them. They will try to escape from us, but we shall catch them
and kill them," said the Elk-woman. Then she said to her husband :
"I was to have been the cause of your death, but instead I have over-
powered the buffalo for you. Now I will go to the mountains, and be
your wife there, from a distance." That is why the elk lives in the
mountains.^ — K.
145. — Blue-Feather, Buffalo- Woman, and Elk-Woman.
There was a family consisting of a man. wife, and a boy. The
man was called Blue-Feather, and he was noted among the people as
being very industrious and generous. One day, after he had brotight
for his family a supply of beef, he sat down by his wife and began to
talk of another companion to help about the tipi, etc. Finally he said to
> The following is another version : Blue-bird was traveling. As he went he found a buffalo-
cow fast in tne mire, and took her for his wife. Then he went on. After a time a yellow (young)
buffalo calf came running up to him, and said to him: "My father!" The man was surprised, and
said: '■ How can that be?" The calf again addressed him as father, and said : " My mother and my
grandfather are coming." Then the woman and her father came. The man already had an elk for
his wife. Now he had two wives; their names were Elk-woman ( waxuuhiisei) and Buffalo-woman
(bihiisei). Buffalo-woman went out as if to get wood, but came back bringing pemmican. Then
Elk-w'oman went out and brought back pemmican. Buffalo-woman went out again and brought in
tongues. Elk-woman did the same. Then Buffalo-woman brought meat from the back. Elk-woman
went out and brought elk pemmican. Buffalo-woman went out again, but the pemmican she brought
back was only half finished, for she was jealous of the other w'ife. Then she ran off from her
husband, taking her son, the calf. The man followed their tracks. He came to a small herd of
buffalo, and asked: "Have you seen my wife?" They said: '"She has gone on in that direction."
He continued to go till he came to a larger herd. When he asked them, they gave him the same
answer. The third time he met a still larger herd. The fourth time he reached the herd where his
wife and son were. He tried to pick out his son. The calf had told him : " I will move my left ear.
Then you will know me among the other calves." Then the calf moved its ear. The others all
moved iheir ears also. Then it was said they would tell myths for four days and nights, and if he
kept awake he was to have his son. The man listened for four nights without sleeping. Then it
396 Field Columbian Museum — Anthropology, Vol. Y.
her, in her behalf and in a kindly way, "Now, my dear wife, you know
that vou have been living with me peaceably for a long time, but the
work for you at home is such that you are in need of another com-
panion ; so I shall go to the other camp-circle to court one." So the
husband started out and was absent for one day. When he came back
home he talked to his wife of the necessity of another v/ife, and of
course she expressed no objections. 'When I am away and you remain
with our boy, I know that you feel lonesome, but if I get another wo-
man, she will be a companion, and besides, a great help to you in many
ways. You will have some one to talk to. If you desire to go off for
anything she will be at home to look after the things. If you were to
quill the robe or tlie tipi designs, she could do the other duties in or
outside of the tipi. You can do the same way too. So my wife, it is not
necessary to cite everything relative to the importance of another wife,''
said the husband. So again he started out courting, and late in the
night came home with a woman.
Now the first wife (Buffalo-Woman) wore a buckskin dreSs with
long fringe, and the second wife (Elk- Woman) had an elk skin dress
ornamented with the teeth of the elk. and it wa's also fringed.
From now on, this husband was away from his home most of the
time, in search of game, and occasionally brought in some beef. The
two wives stayed together peaceably and helped each other very nicely.
This new wife was soon in a family way, and one day gave birth to a
boy. The first wife had all she could attend to during the confinement
of her partner, but didn't make any complaint, because the husband had
was said : " We will dafnce for four days.'' Then they danced in a muddy place. The man was very
tired from having been awake so long. His son came to him and said: " Do not be discouraged ;
I shall dance for you.'' Then they began to dance. The calf took a turtle shell and, putting it down
in the middle, danced on it. .'^ll the dancing buffalo women were mired in the mud, but the calf did
not sink down on the turtle shell. (For the turtle shell is the earth. The dancing of the buffalo
women is represented in the buffalo dance.) At last the calf grew tired, and said : " 1 love you very
much, my father, but I cannot dance longer." Then the man took his place and danced for him,
but the buffalo women trampled on him and pushed him down in the mire and killed him.
Before Blue-bird had gone away he had said to his people: " If I am killed a sign will arise from
the earth to the sky. You will knov\' that that is where I am." Now a cloud came up from this place,
and a blue plume also rose up and floated about here and there. This was his breath. Magpie came
and looked about. The blue plume said: "I am the one that was killed." Then Magpie took it and
flew away with it, and when he got back put it into the sweat-house. Then Blue-bird came out of the
sweat-house alive. Buffalo-woman was still jealous, and came with the whole herd to attack her hus-
band. Blue-bird told the people: "Build a sweat-house of four layers of wood. Let the outermost
wood be hahaant, the next biit, the ne.xt baaxan, the innermost niiyanan. They made this, and went
inside. The buffalo came and butted against the sweat-house and broke one covering after the
other, but the last one, the niiya°a". was hard and strong and they all broketheir horns on it and were
unable to get through. Then they were all defenseless and many were lying about dead. Thus
Blue-bird and the people escaped.
This myth appears to be confined to the Plains. Ct, J. O, Dorsey, Contr, N, .-\. Ethii.. \T,
147 (Dhegiha); and Journ, Am. Folk Lore, XIll, 1S6 (Chevenne); also, for a pirlial form, Cirinncll,
Blackfoot Lodge Tales, 104.
Oct., 1903. Akai'aiio Traditions — Dorsey and Kroeber. 397
pointetl out the duties of one wife toward aii'ithcr The new-lMirn boy
grew very fast, and soon could go out quite a distance to play.
One day the two boys went out after breakfast to play. For some
reason they got into a quarrel. One of them said to the other, "Your
mother is short, has a short forehead and has got a humpback. She is
too ugly in appearance." "And your mother is tall and has a long neck
and has got a mean appearance,'' said the other boy. Bufifalo- Woman
had a light complexion and long black hair, while Elk-Woman, the
second wife, had a very light com.plexion with short yellow hair. Thus,
these brothers identified their mothers during their quarrel. The two
mothers knew nothing of the quarrel between their boys, but a feeling
of jealousy sprang up between them. Of course it was not manifested
openly.
One dav Elk- Woman took up a lariat and went after a load of
wood. When she came back she brought in the load of wood on her
back, and also a big piece of bark. After she had made a fire inside the
tipi, she took a stick and fastened this piece of bark to it and held it
over the fire. It gradually turned into a real roasted beef. She then
took a small rawhide, used for crushing purposes, and a stone hammer,
sprinkled some water on the roasted beef and began beating it very
fine. After she had done this, she went and brought in a bowl of snow,
which she mixed in the pounded meat and then, made some good, de-
licious pemmican. "Now, husband, see this pemmican which I have
prepared for vou"' (perhaps to show her love). "I want you to give an
invitation to the men to come to our tipi to eat this pemmican," said Elk-
Woman. "Thank you! That is what I want, this will help me in get-
ting up a reputation among the people," said the husband. So he got
the old man to announce this invitation: "All you men who can, come
over to the tipi of Blue-Feather. Do not fail to come with your friends.
Blue-Feather has prepared a pipe and some tobacco for you all to
smoke." After the old man had announced the invitation, the men be-
gan to come into the tipi, and it was soon crowded. x-\fter a little
chatting and a welcome smoke, this pemmican was distributed. Al-
though it was being given to the people outside as well as inside, it re-
tained its original size, until all had eaten. Then Elk-Woman in-
structed that the balance of the pemmican be given to her partner, say-
ing, "Give this remnant to her !"
After some time. Buffalo- Woman took up the lariat and went off
for a load of wood. \Mien she came back she brought in a piece of bark
with the load. She took a stick and thrust it through this bark and
held it over the fire to roast. The bark gradually roasted into real buf-
39^ Field Columbian Museum — Anthropology, Vol. V.
falo meat. She then took a rawhide and a stone hammer and some
water, sprinkled the meat with it and beat it very fine. Then she went
over to the river and brought in a chunk of ice, chopped it up and
thoroughly mixed it in the meat, which made good delicious pemmican.
"Now, husband, here is the pemmican which I have prepared for you,
I want you to give an invitation to the men to come into the tipi," said
Buffalo-Woman. "Thank you ! That is what I got you for, to help in
any way to make our names acceptable among the people," said the hus-
band. So he went to an old man again and had him cry out for the
people to come to his tipi for a good smoke. This old man said : "All
you men, young and old, come, do come over to the tipi of Blue-Feather ;
his tipi is over there, the brightest one on that side of the camp-circle.
He wants all to come who hear the invitation. It makes no difference
who does come. Come all !" So the men came in and seated them-
selves. After a short conversation among the men present, and after
a pipe had been smoked, this pemmican was distributed to satisfy
every one. When all had had enough, Buffalo-Woman said, rather
unkindly, "Give the rest of the pemmican to her!" — Elk- Woman.
These women each provided the means according to her ability, to show
her love for her husband.
But the slight jealousy which existed between the two women was
being brought out indirectly during the feasting. Nevertheless, the
family peace remained unbroken for some time, until one day Elk-
Woman could not bear her jealous feelings, so she ran away with her
boy. The husband, seeing that she had acted indifferently and was
now going to leave him, set out after her. "I don't want you to be out
with our dear boy," said he, having caught up with her, "can you come
and go back with me? There is no reason for being mad. Did I ever
scold you or did I say anything which you didn't like?" Elk- Woman
stood rubbing her feet on the ground, thinking, and put her head down,
and finally consented to go home with her husband. "Well, you have
taken pains to overtake me. you may tell the people in the camp that
where you caugh.t me, near the big grove of timber, there is a big herd
of elk. Tell them to tie up their dogs and not let them bark. Tell the
people to sharpen their spears, arrows and stone knives, and get ready
for to-morrow's chase. Tell them to save for me the teeth and a
number of hides, for my dress," said Elk-Woman. So the hus-
band went to the old man and repeated the directions of his wife :
"Listen ! All of you stop and listen ! Blue-Feather's wife. Elk- Woman,
says to you. that to-day you shall tie up your dogs, sharpen your spears,
arrows and stone kni\es, stake vour best horses, for to-morrow vou
Oct., 1903. Arapaho Traditions — Dorsky and Kroeber. 399
shall go to that grove of timlier and surround it to kill the elk. Every-
body who can go and shoot with a bow and arrow, get ready. Save
for Elk-Woman the teeth and a number of hides, for her dress !" So in
the morning, the people surrounded the grove and began shooting at the
animals until they were all slaughtered. The people were all satisfied,
having taken an immense supply of beef, and everybody in the camp
was grateful to Elk- Woman, and brought her the teeth and a number of
hides, for her dress, for they had been starving for some time. Blue-
Feather felt very proud of his wife.
After Buffalo- Woman had seen what had taken place among the
people, when her husband had gone out to do the work outside (per-
haps after game along the river) she started off, without giving any rea-
sons. When the husband returned he found his wife gone. Wlien
he inquired after her he was told that his wife and her boy had taken
a course away from the camp-circle. So he set out after her and finally
reached her, still going on. "Stop, my wife! Where are you going?
What is the matter at our tipi? You ought to think about our boy,
so young as he is. to travel on foot ! Will you please stop and let us
return," said Blue-Feather. Buffalo-Woman slackened her walk and
finally stopped. They both w^ent back to their tipi, contented again.
"Now, husband, that you have followed me up and got me to our tipi, I
want you to tell the people that where you overtook me, near that big
slough or buffalo wallow, there will be a herd of buffalo of all sizes.
Be sure to tell your people not to get tired of skinning the buffalo. Get
them to sharpen their spears, arrows and their stone knives and to
have their dogs tied up well. Don't let any one strike a dog or make
any unnecessary noise, for the buff'alo is very sensitive and wild, and
bring me the tongues of the buffalo." So this husband got an old man
to cry out to the people in the camp: "All you people, listen! This is
what Buft'alo-Woman, the wife of Blue-Feather, says to you : 'To-
morrow you shall go to the flat, near that big slough ; there you wTll
find an immense herd of buffalo grazing, which you will at once sur-
round and with your bow^s and arrows shoot, until every animal is
killed. You can bring me any number of tongues and hearts if you
want to,' " said the old man. So the people got up very early in the
morning and went to the place and did as they were directed. Again
the people slaughtered the buffalo and everybody was well supplied with
beef and hides. Buffalo-Woman w-as congratulated by all the people
for her luck, besides the husband expressed his good will to her.
"Surelv. my wife, I am very proud of your success and shall live with
vou to the best of my knowledge," said Blue-Feather. The people
400 Field Columbian Museum — Anthropology, Vol. V.
brought the tongues and hearts of the butTalo to Buffalo-Woman, who
took them for her food. Each wife seemed to excel the other in show-
ing her love for her husband.
These events took place at intervals. The wives were still living
with their husband, but had a feeling, indirectly, toward one another.
When Blue-Feather was out in the camp, Elk- Woman again started
out (perhaps disgusted at being a second wife) to get away. When
he returned to his tipi, Elk- Woman was missing. He at once followed
her trail from the camp, but failed to locate her course. He kept in-
quiring about her, and finally got track of her path and caught her.
"Say, Elk-Woman, what are you going away for? Don't you know
I am always with you in your anxieties, and for that reason I have
taken the trouble to reach you ? Will you please go back with me and
make up your mind this time to stay at home," said the husband. Elk-
Woman stopped and consented to turn around for home. So they both
went back peaceably.
While Blue-Feather was out after Elk- Woman, Buffalo-Woman
started out to get away. She was seen walking from the camp-circle
with a boy running in front of her. Upon Blue-Feather's return, she
was gone. "Wliere did my wife go? Can you folks tell me which way
she started ?"' said he. He was very much worried in his mind. "Your
wife, Buffalo- W'oman, with her boy, went away from here toward that
divide,"' said one woman who was a close neighbor to them. He was
very fond of his boy. ' Well ! I can't live without my boy and his
mother. I have got to search for them. I shall continue on the journey
until T find them," said he. So leaving word with his relatives that in
case there should be any mishap while he was on the way or at the
stopping place, there would be a cloud of dust reaching to the sky,
which should be noticeable to all (this man probably knew his fate, 5ut
imdertook the journey in spite of dangers, in order to get his boy),
set out after his wife and child, following the trail very closely, day and
night. He came to a camp-circle and inquired if the people had seen
anything of his wife and boy. "Well, my dear grandchild, your wife
and boy pass'^d through here some time ago. They have gone over the
divide. Sl^e wa? going fast. Perhaps she was going to the other
camp," said an old woman. So, without any unnecessary delay he
started on the trail and went for days and nights. Again he reached
another camp-circle and made another inquiry fcr his wife and boy at an
old woman's tipi. This old woman told him that his wife and boy had
passed through there some time ago, and were traveling fast. So he
kept on the journey, over the hills and divides, and this time the tracks
Oct., 1903. Arapaho Traditions— Dorsey and Kroebkr. 401
of his wife and child became hke those of a Imffalo cow and calf, but he
was not discouraged. "I am bound to find my boy and his mother,"
said Blue-Feather. So he took the animal's trail and when he reached a
big divide, in front of him, he saw herds of bufifalo grazing on the
broad prairie. This cow and calf had gone among the herd, as he saw
when he had reached the top of the divide.
"Now, how can I tell my boy and his mother from the rest"," said he,
starting toward the herd. When he got to a certain distance from the
main herd his boy (calf) came running to him. When the calf (boy)
met him, he told him that the main bull, being his grandfather, was
unmerciful to strangers, so his mother had instructed him to tell Blue-
Feather to cover his face, to keep_^ him from being seen by this main
bull, and to lead him into the herd. So Blue-Feather had his head well
covered up and Calf-Boy led him on his way. Occasionally Blue-
Feather stepped on round objects, which would roll from him. These
objects were the skulls of the buffalo. They reached the main herd all
right. Then Calf-Bov went to his grandfather and told him that his
own father had come after him and that he was ready to go along with
him, but his grandfather told him that Blue-Feather should not get him
back unless he should be able to identify him from the rest of the herd
of calves. Calf-Boy then told his father this, and agreed to shake his
right ear and move his left foot wdien he should come around back of the
calves. So Blue-Feather was posted all right. Now the buffalo got up
and walked to and fro, until Blue-Feather could not tell one calf from
another. The calves were alike in color and size. The' buffalo sat
down and Blue-Feather began walking around and around to identify
his own boy. When he looked at the calves they would all shake their
right ears and move their left feet, which made it impossible for him to
tell his own boy. At the fourth time he went around, he came behind a
voung calf who shook the right ear and moved the left foot. Blue-
Feather stopped. "This is Calf-Boy," said he to the buffalo. Then
Calf-Bov asked his grandfather if he could go along with his father.
"No, he can't take you with him unless he dances with us four nights
and four days," said the grandfather. So Calf-Boy went and told his
father about it. Blue-Feather said he would try to do it, in order
to get his boy back. "Say, grandfather, I will dance for my father,
for he has only two legs ; he can't stand it like the rest of us." said Calf-
Bov to the main bull. It Avas agreed. So the dance began, the buffalo
going around and around the main bull, who presided, ^^'hen It was
over, the ground looked very rough, such ground as is found in wet
places. The dancing made the appearance. (The two circular pieces
402 Field Columbian Museum — Anthropology, Vol. V.
of earth which are used in the Sun-dance ceremony have a sHght re-
lation to these rough places where the buffalo danced.)
When this was done, Calf-Boy went to his grandfather, the main
bull, and told him that he was ready to go back with his father. "No,
he cannot take you home, for we are to have a race," said the grand-
father. "Well, if that is the case, can I run for my father, since he has
only two legs?" said Calf-Boy. "Well, yes. You can do that, if you
wish," said the rest of the buffalo. All the bulls, steers, cows and
calves were getting ready for a big race. Blue-Feather tied his head-
dress of blue eagle breath-feather to Calf-Boy's tail. The main bull
now said to all, "Now all of you that are to run in this race will start
from here and go to that big high hill and return." Main-Bull, with the
assistance of minor bulls, sang four songs, and at the close of the
fourth one. started the race. Calf-Boy was in the lead. His appearance
was v€ry surprising to Main-Bull, for he barely touched the ground
while running. The swift running was caused by the attachment of
the blue eagle breath-feather to Calf-Boy's tail. Calf-Boy reached the
turning point and came down in safety, but the rest of the buffalo when
running, after the turning for the home stretch, all tumbled down the
hill. Some were killed by the fall, others badly crippled in their backs,
necks, and legs, but Calf-Boy got back, the winner of the race. Blue-
Feather untied the headdress from Calf-Boy and placed it back on his
own head.
"Now, grandfather, my father and I want to go, since we have ac-
complished the deed and won the race. We have come up to vour re-
quirements of this day and think you ought to let us go," said Calf-
Boy. "Well, no. You can't go yet, for there will be myths, tales and
stories for four days and four nights, and your father will have to sit
and listen to the very last. If he can keep awake for that time he may
take you home," said the grandfather, Main-Bull. So all the oldest
bulls, steers and cows gathered together in the center spot, while the
rest of the buffalo sat down on all sides to listen. Calf-Boy was very
much scared this time, but he made up his mind to sit close to his father,
and got a stick. So the telling of tales began by different ones. The
bulls, steers and cows told of what they knew. When one was through,
the story was taken up by another, as if they were pieces of strings tied
one after another. This was done in order to give information to the
younger element, but more particularly for the benefit of Blue-Feather.
Blue-Feather kept awake for the first part of the contest, but during the
second day and night, Calf-Boy had to poke him with the stick. Just
Oct., 1903. Arapaho Traditions Dorsey and Kroeber. 403
about daybreak, on the third night, BKie-Fcathcr fell asleep and began
to snore. The story was being told and came to a close when this
man was sleeping. Calf-Boy tried to wake him up : he raised his head,
but he would not answer. (This is the reason that the people keep close
to a dying person. When a person is unconscious the folks raise the
head and talk to comfort the sick. Because the man did not keep awake
and get through with the tales for four days and four nights, just so
with the people ; very few ever get to be a hundred years old. Most of
them die at the third period.) When this happened, the buffalo began
to get up and walk around in all directions, walking over Blue-Featlier,
who fell asleep (dead). Those who were sitting quite a distance from
the center wdien the story was being told, came to the center spot and
Avalked around, and also walked over this man. Blue-Feather was all
gone. The buffalo trampled him all into dust. The walking of the
herd on Blue-Feather caused a cloud of dust to rise, which reached the
sky.
The people at the camp-circle saw a cloud of dust which reached the
sky, which meant that Blue-Feather had perished. All the different
kinds of birds and animals were employed to search for the body. The
crow got to the spot and heard a person groaning, but failed to find the
remnants of Blue- Feather ; so with the rest of the birds. The birds
would tell the same story about the person groaning a short distance
from the bare ground. Blue-Bird (not the man) finally reached the
•spot, jumped around from, one place to another until he found a tiny
piece of this eagle breath-feather headdress lying on the ground
groaning. This piece of eagle breath-feather was that of a man lying in
agony. So Blue-Bird took this piece of eagle breath-feather and carried
it to the camp-circle and dropped it in the center. The people knew
that a piece of headdress was brought back, so they erected a sweat-
lodge in the center. This piece of headdress was taken inside.
The son of Blue- Feather (b}' Elk-Woman) came out with his bow
and four arrows. Two arrows were painted black and two painted red.
The bov took the black arrow and shot it up in the air, and said in a
loud voice, ''Get out of the way, father !" The sweat-lodge moved at
the bottom. He stepped away from the lodge and with a red arrow
he shot it up in the air again, crying, "Get out of the way, father !" The
lodge moved on the sides. He got away from the lodge a little farther
off and shot the black arrow up in the air, and said in a loud voice, "Get
out of the way. father!'' The sw^eat-lodge moved at the top. The next
time he walked away quite a distance and shot the red arrow up in the
404 Field Columbian Museum — Anthropology, Vol. V.
air, and said, "Get out of the way, father! Get out!" The fourth
time there came out Blue-Feather aUve, hrushing his hair and looking
around the camp-circle. So this man was brought to life again.
The bluebird is attached to the white bufifalo robe. — D.
Told by Black-Horse. The Pawnee have an interesting variant of this tale, with similar con-
tests between the buffalo and a boy.
146. — Blue-Feather and Lone-Bull.
One day a man took a journey. As he was walking along, he
struck the trail of a human person. "Well, these are the footprints
of a woman, traveling by herself. Oh ! I do wish that I might over-
take her soon and marry her !" said he. Watching the footprints
closely, he started away in the direction of the trail.
After going some distance, he came to a bunch of tall blue stem
grass, and found pieces of sinew and trimmings of rawhide for mocca-
sins. After locking over the wasted material, he started off, still fol-
lowing the trail. Next to the river bottom, there was some tall blue
stem grass in which this woman sat down to rest. The traveler
reached the trodden grass, and found more remnants of moccasins,
that is, there were pieces of waste sinew and rawhide. "Well, if
I can overtake this woman scon I shall be satisfied and only wish that
I mav marry her,'' said he, taking a deep breath. The traveler again
started away, looking anxiously in the direction of the trail. As he was
following the trail, it became ciuite fresh and distinct. Again he
reached another bunch of blue stem grass (tall red grass), and found
more sinew strings and strips of rawhide lying en the trodden grass.
"Surely it is a woman, and I do hope that I shall marrv her.'" said he,
as he walked around the tall grass. Starting away, he walked briskly,
keeping his eyes on the footprints, until in front of him there was some
tall grass, in which was sitting a woman with beautiful painted robe,
busy mending her pair of moccasins. This woman was sitting in the
direction of her trail.
The traveler, knowing that the person was really a female, ad-
vanced ahead of her, and stooping to take a good look at her face,
said, "Are you traveling alone? Where are you going?'' "I am
going home," said the woman, looking up at him. She was short and
heavy, and very handsome ; her face was fair, her hair jet black and her
eyes were dark, but quick in movements. "Are you not afraid cif being
alone?" said the traveler. "Did you wish that you might marry me?"
said she, smiling, while she drew the last stitch on her moccasins. "Oh I
Oct., 1903. Arai'aho Traditions — Dorsky and Kroeber. 405
yes ! When I struck your trail and followed it, I was so persuaded
that I wished to niarr}- you at our greeting, "' said he as he spat out his
saliva on the ground. "Well, man, you are at liberty to take me if you
wish," said she, putting up her bag with sewing material. "Yes, I
will take you and go home with you,"' said the man.
So she got up and with her husband started off toward a divide.
Reaching the divide, they saw a big river with thick timber, and up and
down the river were beautiful valleys and picturescjue hills. After
quenching their thirst, they waded the river and landed at a big tipi
standing near the edge of the timber facing toward the sunrise. It
was late in the evening when they reached this tipi, which had a sun
disc at the back ; at the front also were four smaller discs, two on
each side. Erom the ear-flaps, down to the door, were two rows of
ornamental rattle pendants, and the door was well decorated with por-
cupine quills. Entering the tipi, the traveler was surprised to see a
good bed, well fixed and in good order. Night came on and they both
went to bed.
Early in the morning, before sunrise, the wife got up from the bed
and went out, leaving the man still in bed. Shortly afterwards, the hus-
band awoke and felt for his wife, but she was gone. He then uncovered
his head and looked around and saw a buffalo cow grazing a few paces
from his bed, which was a buffalo wallow. (It is a small bunch of hair
from the animal, after rolling on the ground. ) The tipi had dis-
appeared just as the woman went out of it. She of course changed
into a real buffalo cow. Wondering at the sudden change, he got up
from this wallow and advanced a little toward this cow, and it turned
around and became a woman again.
"Come on, let us go on," said the woman, looking at her husband's
feet. So they journeyed toward another divide, walking slowly, the
man taking the lead, while the wife followed. Reaching the divide,
they saw a big river, with thick timber and broad valleys. After
quenching their thirst, they waded the river, and landed at a big tipi,
well ornamented. Entering it, they found a good bed, wdiich had beau-
tiful soft bags, parfleches, buffalo lean-back and comforts of various
kinds. The night came on and both retired.
Early in the morning, this woman got up and went out, leav-
ing her husband still in bed. Just as soon as she stepped out, she
became a buffalo cow and grazed a few paces from him. At this time,
he awoke, felt for his wife, but she was gone from the bed. Looking
around again, the tipi had disappeared, and he saw a buffalo cow, graz-
ing on grass. Being surprised at the sudden change, he got up again
4o6 Field Columbian Museum — Anthropology, Vol. V.
from the buffalo wallow and walked toward the animal, which at once
turned around and became a real woman.
"Well, my man, let us continue our journey," said she, walkings
off. So they walked together, the woman following her husband.
Reaching a divide, they saw a big river, with thick timber, a broad val-
ley and picturesque hills. After quenching their thirst, they waded the
river and landed at a big tipi, which was well ornamented, and stood
near the edge of the timber. The man and wife went into the tipi and
found a good bed in beautiful style. Night came on and both retired.
Early in the morning, the wife got up from the bed and went out
again, leaving the husband still in bed. Again, the woman became a
buffalo cow as she stepped out of the tipi. In the mean time the hus-
band had awakened, and felt for his wife, but she was gone from the
bed Uncovering his head, he looked around, and saw the tipi again had
vanished, and there was a buffalo cow grazing on grass. The husband
got up from the bed (buffalo wallow) and walked from it. The buf-
falo cow, hearing the man, turned around and again changed to a
real woman.
"Sav, my man, come, let us continue our journey." said the wife,
walking off slowly, with her head down. So they both started off. walk-
ing slowlv. Finally, they reached another divide, and beyond it was
a big river with thick timber and broad valleys. After quenching their
thirst they waded the river and landed by a big tipi, well decorated
and standing just at the edge of the timber. This woman took the
man inside and both seated themselves on a good bed. Night came on
and both retired.
Earlv in the morning, the wife got out of bed and went out and
grazed c's u'-.ual, becoming a buffalo cow The husband, \A'ho was vet
in bed finally awoke, looked and felt for his wife, but the tipi had again
disappeared with the wife. He at once got up from the bed (buffalo
wallow) and advanced somewhat toward the cow. The cow, hearing
footsteps, turned around to him and became a real woman again.
"Sav, my man, come to me. let us continue our journey," said she,
walking off slowly. "When we get to that big divide, and beyond it,
we shall see a big river, with thick timber, and the scenery will be
grander."' "Good! Good!" said the husband, taking the lead. To
the surprise of the husband, lie saw a hazy atmosphere in the river
bottom, and a white spectacle beyond the river. After quenching their
thirst, they waded across the river and came to a big camp-circle,
illuminated just after sunset. The woman knew that it" was her
father's tipi and said to tier husband as they both came within a short
Oct., 1903. Arapaho Traditions — Dorsev and Kroeber. 407
distance of the main camp-circle, "Now, my man. I want you to be very
quiet. You may go ahead, and I will follow your footsteps, but we
will be in one blanket or robe, so that we may appear to others as one
person going to my father's tipi," and she then threw her robe over him.
Reaching the tipi, she pushed him forward toward the door and entered
with him.
The father, lying on the bed, crossed his legs and perhaps was
waiting for his food. "Well, I am glad to see you, daughter. Who is
this with you ?" said he. "He is ni}- husband, father," said she, standing
by the fire, while her husband took a seat on one side. "Good ! I am
so happy to have a son-in-law. Let him be seated comfortably." said
he to his daughter. "What does your liusband eat?" said the old man.
"My father, let me tell you plainly that he cats our flesh," said she.
Just at this time two little boys came in and sat by the kettle which
had some stock or soup in it. These little boys were dipping their
food into this soup. "If that is the case, you may kill one of these boys,
and boil him for his meal." said he to his daughter. So she took a
club and knocked liim dead. "Now m>' dear daughter, be careful in
skinning his hide, and lay it aside in a heap," said the father. These
boys were two yellow calves, brothers-in-law tO' the new husband.
When this calf's yellow hide was thrown in a heap, it became a live ani-
mal again. The young wife then cooked the beef and gave it to her
husband. His brothers-in-law were killed from time to time for his
food, but made alive again.
For some reason the new husband was not permitted to go out
alone, but his wife would take him out when there was urgent need.
One day the father told his daughter to keep her husband inside for
a certain length of time, for that dav there was to be a round-up
of game into the camp-circle. "Tell him that everybody will have
to receive the blessing," said the father. Three times this occasion
took place a short distance from the camp. During all that time, the
daughter kept her husband inside and permitted him to go out only
when there was urgent need. On the fourth day, the father cau-
tioned his daughter again, for this was to be a great day.
After all the people had gone away, the husband took an awl
and pierced the tipi by the door and peeped out. To his surprise,
he saw a vast multitude standing in two rows, from a black cotton-
wood snag. Close to this burnt snag there stood a man with a big
club, ready to strike. Looking through the hole again, he saw a man
striking this snag with a big club. As he struck it, there came out
people from the base of the snag. At the first stroke there came out
4o8 Field Columbian Museum — Anthropology, Vol. V.
a person with a cut nose. He ran at full speed between the lines.
After an immense number of human beings had come out into the
camp-circle and become victims, the person with the cut nose returned
and went into the butt of the snag. These human beings were chased
throughout the camp-circle and slaughtered for food.
The husband, seeing what took place outside, remained in the
tipi, and thought of the unmerciful slaughter. After some time had
elapsed, he told his wife that he wished to request the people to allow
him some day to call for a general round-up of game, and if it was
satisfactory with all, to let him know soon. One day the wife went
to her father and stated the request openly. "You may tell your hus-
band that he is at liberty to do that, but let him designate the day,"
said the father. "My father says that you can do that, but you should
first designate the day," said the wife. This wife was then pregnant.
"Well then, you may go back and tell him that I want to do the act
to-morrow," said he, in good spirits. He then made a bow of the
last rib, with four arrows, two of which were painted red and the
others black, while his wife went to the father to name the day.
''My husband says that he will be on the ground to-morrow, at a con-
venient place," said she. "All right. Then we shall witness the occa-
sion," said the father, who had just eaten his meal of human flesh.
The husband instructed his wife to make a nice, delicious pemmi-
can out of his brother-in-law's flesh and have it ready soon "You
may all know that my son-in-law will call forth a general round-up
to-morrow," said the father-in-law, by announcement. This an-
nouncement spread among the people, and they wondered what the
son-in-law would do. After the wife had prepared the pemmican,
she gave birth to a boy.
The husband went out, carrying his bow with four arrows, also a
cake of delicious pemmican in a bladder bag. All the people got out
and saw him going to the black snag. Reaching the burnt snag,
he picked up a big stick and laid down his bow, arrows and pemmican
on the ground. The people from the camp were lined up ready to
receive the blessing and have a big slaughter again. Advancing
toward the snag he struck it with all his strength and might At
the first stroke there came cut a person with a cut nose, running at
full speed toward the slaughter place. The husband, seeing that
great wrong was being done by this cut nose, struck the snag continu-
ously, and a vast number of human beings came out from the butt of the
snag. The person with the cut nose had returned to the burnt snag
and was about' to enter, when the husband cried cut. "Are vou the
Oct., 1903. Akapaho Traditions — Dorsey and Krokber. 409
person who commits this wrong against my people !" striking him dead.
He then cried out to those who were about to be slaughtered and said,
"All of you. ccme back, for here is the specimen of delicious food
which comes from those people. Come quickly and taste the pemmi-
can of them !" When they heard him crying for their deliverance,
they halted instantly and returned to him, taking a bite of the pem-
mican. Thus the multitude running into the corral was saved from
death. In a short time, there was a big camp-circle cf human beings,
in which this husband was a chief or ruler.
The other people, seeing what the husband had done, became
enraged. So the people decided that Big-Bull, or Lone-Bull, should
challenge the husband for an exhibition of power. The winner was
to have the ruling power. The young bov just born 10 the hiunan
husband went and told his father the particulars, saying, "My father,
I want you 10 know this and bear it in mind that there are two soft
spots about his body and the rest is bones. They are located in front
below his neck and at the flanks fat llie kidneys)." The boy was
panting and occasionally looking at his relatives. The boy returned
to hi§ relatives and played with his companions. Lone-Bull sent
for the boy, and said angrily, "You may go over and tell your father
that I shall come over for a duel. I want him to be on the ground,
ready to defend himself." So the boy ran to his father and told him
exactly v/hat was ordered. The husband then took his bow with the
four arrows and walked to an open space. Lone-Bull, seeing him on
the ground, started toward his .antagonist, throwing up clouds of
dust in the air. The husband was standing in a solitary position,
when Lone-Bull arrived. "You may know that I have the controlling
power. So if you possess such power, have it ready, for when I go
for any one I hook and kill him instantly," said Lone-Bull, pawing
the dust in the air. Lone-Bull then made a terrific rush at him, but
missed him. Just as Lone-Bull was in the act of hooking, the hus-
band dodged away quickh-, placing himself at a different spot, and
grunted angrilv at the bull. Lone-Bull then circled about and pawed
tlie dust in the air, much enraged. He then made another terrific
rush at the man, but hooked the ground, missing the man completely.
This man grunted again and placed himself on a dififerent spot. Lone-
Bull, being much enraged, circled about, pawing and sending up in
the air clouds of dust like a rainbow, and throv,'ing up Ins tail charged
upon the man again, but missed again. Again the man dodged away
and landed on a different spot. Lone-Bull, being much enraged,
rubbed his nose on the grcimd. taking deep snorts and pawing, which
4IO Field Columbian Museum — Anthropology, Vol. V.
sent clouds of dust high in the air, and bellowing tremendously,
slowly advancing and made a sudden rush at the man, but missed him
entirely. The man dodged away so quickly that the bull was worried.
The man landed again on a different spot. "Now, man, you have
won the day. Take a good look at me," said Lone-Bull, standing
in a solitary position.
The man walked around and around with his bow and arrows.
Inspecting his body with wonder. Stepping backward, he placed his
arrow on his bow and sent it through Lone-Bull's breast at the safest
spot, which made him jump about. Getting behind him, he placed
another arrow and sent it at the flank, both arrows entering its body
and meeting. Lone-Bull then jumped about with a deep gr/oan,
finally staggered, vomiting a continuous stream of blood from his
mouth and dropped dead. The man returned to the camp-circle with
glory.
Lone-Bull came to life again, sent for the boy and said to him,
"You may go and tell your father that we are going to have all the
calves collected at one place, and if he can find and distinguish you
from the rest, he shall win the day." So the boy ran to his father and
recited what Lone-Bull had proposed, saying, "Say, my father, when
you come to look for me, bear in mind that I shall move my left ear
when you pass me." All right, I shall remember that," said the
father. The bov returned to Lone-Bull.
So Lone-Bull called f^rth all the yellow calves in one place.
It was a hard task to distinguish one from another, for they were of
the same size and color. The father then went over to the gathering
and began to look for his boy. As lie passed his boy, he saw him
move the left ear, but all the rest would do the same thing. For three
times he wallced around, looking for his boy, but could not distinguish
him from the rest. At the fourth time he went around carefully
and came to his boy, who moved his left ear and stopped. "This
is my boy," said he, pointing at him, with a stick. "Yes, that is the
right one, and again you win the day," said Lone-Bull. The father
returned to the camp-circle with glory.
Lone-Bull again sent for the boy and said to him, "You may go
to your father and tell him that there will be a race and if he can out-
run all of us, the day belongs to him" So the boy ran to his father
and recited what Lone-Bull had proposed. The boy returned to his
relatives.
So Lone-Bull called forth all of tlie buft'alo, old and younc, to
come together Icr a race. The father came to the spot and called for
Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 411
his boy. "GraiulfntlK-r. I want to make this proposition for my dear
father. Since he has l)Ut two legs, I will run for him," said the boy.
"Well, it will be all right with me if your father is willing," said Lone-
Bull. "Say, father, you remain here, and I will run for you," said the
boy, prancing around. So the father tied an eagle breath-feather to
the boy's tail, and he fell in line with the rest.
After the singing of four songs, the whole herd of bufifalo started
to a distant hill, to make a circuit. To the surprise of all. bulls,
steers and others, this bcv was in the lead in the start and return. So
the bov won the race for his father. The father then returned to the
camp-circle.
"Well, we shall have to have another plan to challenge him," said
Lone-Bull to the others. So he sent for the boy and said to him,
"You may go to your father and tell him that there will be dancing
for four days and nights and if he can dance continuously without
sleeping, he Avill win the day for good," said Lone-Bull. So the boy
ran to his father and recited what Lone-Bull had proposed. "All
right, I shall try and dance to the finish with them," said he, starting
ofif to the place. The boy ran back to his relatives.
So Lone-Bull called forth the buffalo herd for the dance. After
the bufifalo had placed themselves in proper places according to age
and rank the dancing began. Before the dance began, the father of
the boy had fastened four small turtles to Calf-Boy's feet, just like
shoes, — for Calf-Boy had obtained permission to dance in place of his
father. The ceremony was in full blast for three days and nights,
and the animals were sinking" into the ground about shoulder deep,
but Calf-Boy was dancing on solid ground at this time, while the ani-
mals w^ere getting very tired. On the morning of the third day, most
of the animals had fallen asleep in standing position in the sunken
holes. By evening, the dance was over and the bufifalo had dis-
persed. Calf-Boy did not sink in the ground, therefore it was a
victory for the father.
Then said Lone-Bull, still sitting on the ground, while the others
W'ere gradually being dispersed, "This day belongs to your father.
You may go over and inform him that hereafter we shall be harm-
less to his fellow-men ; that our flesh shall be his subsistence here-
after; we shall roam on broad prairies, among the hills and moun-
tains : that we shall protect ourselves by hearing and by smell of his
approach to kill us, and run away. But wherever we may go, either
at night or by day, we will carry our heads downward, and if there
should be any murderer in the party after us, we shall be out of his
412 Field Columbian Museum — Anthropology, Vol. V.
reach. You may know that in order to remedy this the murderer
is to eat a piece of human flesh ; then we shall be at close range."
Lone-Bull continued, "Say, boy, you may go over to your father
and ask him what he thinks I ought to have for my backbone ?" So the
boy ran quickly to his father and said, "Father, my grandfather ^vants
to know what he ought to have for his backbone," standing before his
father. His father reached to his lean-back and took out a handsome
war bonnet, and said, "Take this and give it to him." The boy ran,
carrying it to his grandfather, and gave it to him. ' Thank you, my dear
grandchild," said Lone-Bull.
"Now go over again and ask him what I should have for my
tongue?" said Lone-Bull. The boy ran over to his father again, and as
he stood before his father, said, "My grandfather wants to know what
he should have for his tongue." Reaching for the medicine case he
pulled out an eagle feather, one of the middle ones, and said. "Take this
and give it to him." So the boy ran, carrying it to Lone-Bull, and gave
it to him. "Thank you, my dear grandchild," said he.
"Now, please go over to him and ask him what I should have for
my eyes?" said he. The boy ran back and said to his father, "My
grandfather wants to know what he should have for his eyes." So
the father went out of his tipi and brought in two pieces of hail, and
said, "Take these and give them to him." The boy took them and
carried them both to Lone-Bull. "Thank you, my dear grandchild,"
said he.
"Now, my dear boy. can you go back to your father and ask him
what I should have for my heart?" said Lone-Bull. Calf-Boy ran to his
father and standing panting before him, said, "Say, father, I am here
again. Grandfather wishes to kno\v what he should have for his heart."
So the father went out of his tipi to the river, and brought in a small
air sack (from a vine which grows on willows and cotton woods) and
said, "Take this over and give it to him." So the boy took it and car-
ried it to bin;. "Thank you, grandchild," said Lone-Bull. "You are
such an industrious little boy that I am proud of you."
"Go over again and ask your father what I should have for my
lungs?" said Lone-Bull. The boy ran back to his father and said, "Say,
grandfather wants to know what he ought to have for his liuigs." The
father then stepped out and went to the river and brought in "water
foam" and said, "Take this over and give it to him." So the boy took
it carefully and carried it easily and gave it to Lone-Bull. "Thanks!
Thanks ! my dear boy, I am sure I could not get a better errand boy
than you," said Lone-Bull, smacking his lips.
Oct., 1903. Arapaho Traditions — Dorsev and Kroep.kr. 413
"Now, dear boy, will you go over again and ask your father what
I should have for my horns?" Again the boy ran back and said, "Say,
father, my grandfather sends me again to ask you what he ought to
have for his horns." Reaching for the square rawhide feather-case, he
pulled out two wing feathers from the shoulder, and said, 'Take these
and give them to him." So the boy took them and carried them over to
Lone-Bull. "Good! Good! I am very much obliged to your father."
said Lone-Bull, moving a little.
"Xow, dear boy, will you go over again and ask your father what
I ought to have for my larynx?" said Lone-Bull. The boy ran over to
his father and in plain voice said, "Say, father, my grandfather wants
to know what he should have for his larynx." The father reached for
his medicine bag or pouch, took out a moon-shell and said, "Take this
over and give it to him." This boy took it and carried it over to him.
"Thank you, dear grandchild, that is good," said he.
"Now, dear boy, will you go over again and ask your father what
I should have for my intestines?" said Lone-Bull. So this boy ran back
to his father and said, "Say, my dear father, I came back to ask you
what my grandfather should have for his intestines." The father
reached behind his bed and pulled out a Mexican blanket, and said,
"Take this over and give it to him." "Thank you, my dear boy," said
Lone-Bull.
"Xow. my dear grandchild, I want you to go and ask your father
wha<" I ought to have for my gullet?" said he. So the boy ran to his
father and standing before his father, said, "Say, father, my grand-
'father wants to Icnow wliat he should have for his gullet." The father
reached around his willow lean-back and handed the boy a straight pipe,
and said, "Takfe this over and give it to him." So the boy took the
straight pipe and carried it over to Lone-Bull. 'Thank you, my dear
grandchild," said Lone-Bull, as he sw^allowed his saliva.
"Now. grandchild, will you go back and ask your father what I
should have for my tail?" said Lone-Bull. The boy ran back to the
father and said, "I am here again on an errand for grandfather. What
shall my grandfather have for his tail ?" said the boy, standing before his
father. The father then reached for his feather-case and took out an
eagle breath-feather and said, "Carry this over to him." So the boy took
it and held it gracefully and carried it to him. "Thank you, my dear
child, you are so kind to me." said Lone-Bull.
"Now, dear child, I want you to go back to your father and ask
him what I should have for my small intestines?" said he. So the
boy ran over to his father and said, "Say ! listen, father, my grandfather
414 Field Columbian Museum — Anthropology, Vol. V.
wants to know definitely what he should have for his small intestines."
So the father went out of the tipi and brought in a small water-snake
and said, "Take it over and give it to him." The boy took the snake and
carried it over to him. "Thank you, dear boy," said Lone-Bull.
"Now I want you to go over and ask your father what I should
have for my kidneys?" said Lone-Bull. So the boy ran back to his
father and stood, saying. "My grandfather wishes to know what he
should have for his kidneys." So his father went out to the mountains
and brought in two red stones and said, "Take these over and give
them to him." The boy ran back with the stones and delivered them
to him. "Thanks! Thanks! You are a good boy," said Lone-Bull.
"Now. my dear boy. I want you to go over to your father and ask
him what I ought to have for my liver?" said Lone-Bull. The boy ran
to his father and said, "I am here again on an errand. My father,
please listen to me. Grandfather wants to know what he should have
for his liver." The father then went out and brought in a big mush-
room and said, "Take this over and give it to him." The boy took it
and carried it to him. "Thank you, my dear boy, I am sure that there
can be no better errand boy than you," said Lone-Bull.
"Go over to your father and ask him what I should have for my
brain?'/ said he. So the boy ran back to his father and asked, "Oh,
father, will you please tell me what my grandfather should have for his
brain ?" The father then went out to the foot of a steep precipice and
brought in some white clay lime, and said. 'Here, my dear boy, take this
over and deliver J:o him." So the boy took it carefully and carried it
over to him. "Well, I am so glad to get the right kind," said he.
"Now, dear grandchild, can you go back and ask your father
v.'hat I should liave for mv blood?" So ihe boy ran back to his father
and said. "Say! father, my grandfather wants to know what he should
have for his blood." So the father got a pail of water and threw some
red paint in it and mixed it well and said. "Take this pail of red water
and give it to him." The boy then took it and carried it over to him.
"Oh ! that is good, I thank you for it. my dear grandchild." said Lone-
Bull.
"Now I w'ant you to go over again, my good boy and ask him what
I should have for my bronchial tube?" said Lone-Bull. The boy then
ran over to his father and asked him, saying, "Say, my father, will you
please tell me what my grandfather should have for his broncliia] tube?"
The father then reached behind his lean-back and handed over to the
bov a nice flute, and said, "Take this over and deliver it to him." The
Oct., 1903. Arapaho Traditions — Dorsey and Kroeher. 415
bov then took the tiute aiul carried it over to his orandfather. "Thank
you, my dear boy," said he.
"Now I want you to go over and ask your father what I should
have for my teeth?" said Lone-Bull. So the boy ran back to his father
and asked him. ' Grandfather wants to know wdiat he ought to have
for his teeth," said the boy. So the father took out from his wife's soft
bag some elk teeth and said to the boy, "Take these over and deliver
them to him."' So the boy, feeling very happy, took them carefully and
carried them to him. "Thank you, my dear boy ; I didn't think that you
could supply the demand," said Lone-Bull.
"Well, dear grandchild, I want you to go over and ask your father
wdiat I should have for my hoofs ?" said he, as he moved. The boy then
ran to the father and said, "Oh! father, listen to me! Grandfather
wants to know what he should have for his hoofs." So the father
went out to the foot of the mountain and brought in eight black stones
and said to the boy, "Now, son, take these over and give them to him."
So the boy placed the stones in a small sack or bag and carried them
to him. "Here are all the stones for your hoofs," said the boy. "Thank
you, dear grandchild ; remember me all the time," said Lone-Bull.
"Now will you please go over and ask your father what I should
have for my shoulder-blades ?" said he. So the boy ran back to his father
and standing before him, still panting, said, "Grandfather would like
to know what he ought to have for shoulder-blades." The father
reached behind the lean-back and pulled out a whole eagle tail (feathers)
and handed it to the boy, saying, "Take these over and give them to
him. Be sure and be careful with them." Calf-Boy then took the bunch
of feathers and carried them to the grandfather. "Grandfather, here
is a beautiful eagle tail for your shoulder-blades," said the boy. "Well !
Well ! grandchild, what a faithful boy you are," said Lone-Bull, looking
back for the position of the tail.
"Now, dear child, I want you to go over again and ask your father
what I should have for my ribs?" "All right," said the boy, running
to his father. "Say, father, I am here again on an errand. Grandfather
wishes to know' what he should have for his ribs," said the boy. So the
father reached for his feather-case and pulled enough wing feathers of
the eagle, and handed them to his son, saying, "My son, take these over
and deliver them to him, and be careful not to lose any." So the boy
took them and ran back to his grandfather, saying as he stood before
him, still panting from running, "Here are the wing feathers which my
father sent for your ribs." "Thank you, dear grandchild, I am so
4i6 Field Columbian Museum — Anthropology, Vol. V.
glad that your father provides so easily such things as I have need of,"
said Lone-Bull.
"Now, my dear grandchild, will you please go over to vour father
and ask him what I sliould have in my body for spleen?" said Lone-
Bull. "All right," said the boy, as he started to his father. "Sav;
father, grandfather wishes to know what he should have for his
spleen?" said the boy, standing before his father, still panting. So the
father went out to the river and killed a beaver and brought in a
beaver's tail, and said to the boy, "Take this over and give it to him."
So the boy took the tail and carried it to his grandfather. "Oh,
grandfather, here is the beaver's tail which my father sent you for
your spleen," said the boy, taking a seat close to him. "Thank you,
dear grandchild, you are so kind and providing," said Lone-Bull.
"Now, my dear boy, I want you to go over again for me and ask
your grandfather what I should have for my stomach? ' said Lone-
Bull. "All right ! I will go over quickly," said the boy, starting off
on a run. "Say, father, listen to me ; grandfather wants to know what
he should have for his stomach?" said the boy in earnestness. So
the father went out of the tipi and walked into the woods and brought
in seme cottonwood bark and handed it to the boy, saying in greater
earnestness, "Here, my dear son, take these over and give them to
him." So the boy took them and carried them to him and said at
his ears, "Oh, grandfather, here are the pieces of bark for your stom-
ach." "Thank you, my dear grandchild," said he, taking a deep
breath, at the same time looking forward.
"Now, my dear grandchild, I want you to go back and ask your
father what I should have for my spinal marrow?" said Lone-Bull.
"All right, I shall do so," said the boy, starting ofif toward his father.
"Oh, father, listen, grandfather sends me over again. He wants
to know what he should have for his spinal marrow," said the boy,
seating himself close to him. So the father went out into a low val-
ley and brought in a long pith of the sunflower weed and handed
it to the boy, saying, "Now, dear son, take this over and give it to
him, but in carrying; it, yc u must guide your footsteps," said the
father. So Calf-Boy took the sunflower carefully and started off
slowdy toward his grandfather. "Oh, grandfather ! Here is the sun-
flower pith for your spinal marrow, which my father sends to you,"
said the boy. "Good ! Good ! Thank you, my dear boy," said Lone-
Bull, straightening his backbone.
"Now, my boy, I want }-ou to go over and ask your father what
I should have for my tallow?" said Lone-Bull. "All right, I shall
Oct., 1903. Arai'aho Traditions- — Dorsey and Krokher. 417
run over quickly,'" said the boy, starting' off on a run. "Sa}\ father,
I am here again to ask of you. My grandfather wants to know
what he should have for his tallow or fat?" said the boy, still stand-
ing before his father. The father then went out into the woods
and brought quite a supply of Cottonwood pith and handed it to the
boy, saying in soft voice, "Take this over and give it to him," at
the same time dusting his hands. So the boy took the cottonwood
pith in a sack and went over to his grandfather. "Oh, grandfather,
here I am again. Take these for your tallow or fat," said the boy,
in pleasing manner. "Well, dear boy, I am so proud of you, and I thank
you much for the article," said Lone-Bull.
"Now, dear child, will you please run back and ask your father
what I should have for my ears?" said Lone-Bull. "All right, I shall
run over quicklv and find it out for 3^ou," said the boy, starting off
on a run. "Say, dear father, I do hope that you are not impatient,
for I have something to ask you. My grandfather wants to know
what he should have for his ears," said the boy, seating himself to
the left of the old man. The father reached for his sacred rawhide
bag, of somewhat square form, and pulled out two bear's ears and
handed them to the, boy, saying, "Take these over and deliver them to
him." So the boy took the ears and carried them to him. "Oh,
grandfather, I have brought you a pair of ears ! Here they are, take
them," said the boy, seating himself by his grandfather. "Thanks !
Thanks! I am so glad to get them," said he, slightly moving his
head.
"Now, dear boy, I want vcu to go over again and ask your father
what I should have for my arm muscles ?"' said Lone-Bull. "All right,
I shall run over to my father quickly," said the boy, starting off on a
run. "Father! Father! I am here again, to tell you that grand-
father wants to know what he should have for his arm muscles." said
the boy. Reaching out for his medicine bag, the father took out a rat-
tle and handed it to the boy, saying in manly voice, "Take this rattle
over to him." So the boy took the rattle and carried it to his grand-
father and said close to his ears, "Oh, grandfather, I am back again.
Here take this rattle for your arm muscles," said the boy, seating him-
self close to the old man and watching him closely. "I thank you,
dear grandchild, for your sympathy and aid," said Lone-Bull, mov-
ing a little.
"Now I want you, dear child, to run back once more, and ask
your father what I should have for my hair?" said he, coughing much,
at the same time s^lancing around to\\'ard the herd. "All right. I \\'ill
4i8 Field Columbian Museum — Anthropology, Vol. V.
run back and find it for you. I shall be back soon," said the boy, start-
ing- off briskly toward his father. "Oh, dear father, I am here again.
My dear grandfather wants to know what he should have for his
hair?" said the boy, in a pleasing voice. So the father reached be-
hind the bed and pulled out a nice jet black hide of a bear and handed
it to the boy, saying, "Take this bear's robe over and give it to him."
So Calf-Boy took it and delivered it to him. "Oh, grandfather, I am
here again. I have brought over a bear's robe for your hair. Mv
father told me that was all he could do for you. So please take it
for good,'' said the boy.
Lone-Bull appreciated all that was being supplied, therefore his
entire body was made up of these articles. Thus a life was re-
versed.
Other articles were taken over to Lone-Bull to make up other
parts of his body, but were not remembered. In the mouth of the
bufifalo there are rows of little protuberances in the lower and upper
jaws, which are said to indicate a camp-circle. — D.
Told by Little-Coyote. In a Pawnee tale of " How the Buffalo were Conquered," tlie trans-
formation of a buffalo cow into a woman, and vice versa, always takes place in a buffalo wallow.
ABSTRACTS.
I.— Origin Myth (fragmentary).
Grandfather sees Father [Flat-Pipe] floating on water on four slicks and
takes pity on him. Father calls water-fowls and tells them to dive to find
dirt. Some dive and come out dead. Duck dives, returns to surface with
mud. Father puts it on pipe, but it is not enough. Turtle offers to try. He
comes up with his feet closed. Father takes mud from his four feet and puts
with the other, stretching it out to dry. When dry he blows piece toward northeast,
southeast, northwest and southwest. Rest he swings and commands earth to come.
Then takes rod and motions over water for rivers. Where dirt is thickest
he causes mountains. Father makes sun and moon to represent man and
woman, then makes clay man and woman. Afterwards he causes trees, vege-
tation, animals, and birds to live. Man and woman are then identical and are
virtuous. Then day and night, seasons, summer and winter, and that grass
shall be new one season and old one season are commanded, and that there
shall be lodges. Oldest was Sweat-lodge. Man and woman were left as they
were and all fruits grew. Then Father makes male and female beasts and
fowls and locates genital organs. Father says lodges and commanids; shall
be made of birds, beasts, and fruits, and that animals shall be worthy to belong
to lodges. — D.
2. — Origin Myth (fragmentary).
Only water on earth. Man, wife and boy floating on flat-pipe. Boy asks
father to provide playground. Calls water-fowl and duck dives and gets
clay. Man makes clay and throws it all around and commands there shall
be dry land. Boy not satisfied. Father sends turtle for more clay. Tur-
tle returns with clay on four sides of its body. Man scatters clay and makes
land as far as they could see horizon. Boy satisfied. Man takes pipe and
motions slowly in four directions and rivers and creeks are made. Man takes
duck and turtle and places them on flat-pipe. Indian corn first food. — D.
3. — Origin Myth (fragmentary).
At the beginning everything is water. There are only a man and the
sacred pipe. He sends birds to dive to the bottom of the water. All fail.
-\t last the turtle is successful. The man takes a little earth from it and makes
the world. Then he makes two men and two women, two of them Indian and
two white. He teaches them intercourse and their respective modes of life. — K.
4. — The Origin of Culture.
Seeking for a dream, a man learns how to kill buffalo in a surround ;
also how to catch and use the wald horse. Another man makes the first knife
and the first bow. Another man discovers how to make fire with flints. — K.
419
420 Field Columbian Museum — -Anthropology, Vol. V.
S. — The F^lood.
A girl finds game every morning. She hides at night and sees a wart
come rolling, bringing the game. She flees with her father, mother, and
brother, leaving their moccasins to call the wart back. The wart swallows
their tent, but is delayed in its pursuit by the moccasins, which imitate the
people's voices. Overtaking them, it successively devours the woman, the man,
and the boy. The girl reaches a man cutting wood, who hides her. The wart,
enraged, tries to swallow the man but fails. He strikes it with his bow and
breaks it open. Then he brings the boy to hfe and marries the girl. In spite
of warning, the girl goes to sv.ing with his previous wife and is drowned by
lier. Her brother mourns for her, carrying her child. A water monster raises
her above the water. Next day, when the water monster raises her he is
speared by a man who hunts monsters, and the girl is rescued and revivified
in the sweat-house. She then goes swinging with the older wiffe and drown.5
her. The waters rise. The people go to the top of a high peak. The girl's
brother, having painted himself, stretches out his feet and hands and causes
the water to recede. Wherever water animals are left on the land there are
springs and bodies of water. — K.
6. — The flood and origin of the Ceremonial Lodge.
A girl finds game every morning. Hiding, she sees that a skull provides
food for her family. They turn into geese and flee. The skull, starting in
pursuit, is called back by their clothes. After four days it has nearly caught
them. By wishing, the girl successively causes a forest, a river, knives, and
paunrhes, which delay the skull. Then it draws in her dog, her mother, and
her father. The girl reaches a man who is making a bow. Upon her entreat-
ies he hides her. When the skull comes, the man causes it to burst, and re-
stores her father, mother, and dog to life. Then he marries her. Though
warned, she goes swimming with his first wife. The old woman tries to drown
her, but is drowned herself. The man in hunting shoots an arrow twice, and is
carried way by the whirlwind. The girl mourns for him. After four days
she gives birth to a boy. After four days he is a young man. His name is
Rock, from his father, a crystal. He gets his mother to make turtle mocca-
sins for hiim. He visits his grandparents. By means of his turtle moccasins
he wins the love of four girls. Bluebird has been killed, but is restored to
life by his brother Magpie. They meet Nih'a"ga", and with him join Rock.
The water rises. The people go on a mountain peak. Nih'a"ga" takes the best
place for himself. By means of his turtle moccasins Rock four times causes
the water to recede. Then the people enter a boat of mushrooms and cob-
webs. Rock and Nih'a'^ga'^ remain on the mountain. The boat becomes soft.
Rock asks the duck to dive to the bottom. It fails. He changes his mocca-
sin to r. turtle and it brings up a little mud, a rib, and a bulrush. By means of
the rib Rock makes the world from the mud, also the sky above. From the
bulrush he makes corn. Nih'a'^ga" goes to live in the sky and becomes our
father. The languages of the world are diversified. The buffalo and the
horse race. The horse wins and is used as a domestic animal, while the buffalo
is hunted. Rock throws a buffalo chip into the water that people may live.
Abstracts — Dorsey and Kroerer. 421
Niha^gai throws a stone, and therefore people die. A man who has com
mitted murder is driven away by the people. He cries. Nih"a"ga" comforts
him. A bufifalo cow appears to him. He fails four times to shoot her. She
tells him not to shoot her, and he ceases. A water monster coils around his tent.
His wife gives it feathers and propitiates it. It allows itself to be carried into
a spring. Then many buffalo come about the tent. The murderer kills many, and,
instructed by Nih'a"ga", carries the meat to the starving people and feeds them in
the ceremonial societies. Then he erects the lodge of the oldest society and in-
structs the people. Then the other society ceremonials are made, followed by
the Ruffalo-dance and the Sun-dance. — K.
7. — Origin of Ceremonial Lodges.
Man and wife camp by river. Man goes after game, sees buffalo cow.
Sits down to shoot, cow stops a_nd looks at him. Cow tells man not to shoot.
as she has something to tell him. There shall be lodges for societies; t^iey
shall be in this order: 'I'he Thunder-bird, Lime-Crazy, Dog-Soldiers, Buft'alo,-
Women's, Old Men's lodge and Sweat-lodge. Man returns and relates expe-
rience.— D.
8. — Origin of Kit-Fox and Star Lodges.
Young boys leave camp-circle. See chief skinning buffalo. One boy takes
kidney, another piece of liver. Chief takes kidney and liver away from boys
who are about to eat them. Boy who took kidney gets mad and strikes chief
on head with leg of buffalo and kills him. Boys run to camp and are chased
b> hunters, who surround lodge where boy who killed chief took refuge.
Small whirlwiind comes and circles about tipi. Boy reappears and cloud of
smoke goes up to sky. Afterward they see boy with yellow calf going from
them and they make charge for him. They cannot overtake boy and at
last he disappears and they see coyote running. Tliey return home. Five
years afterwards boy comes upon hunting camp and there meets his partner,
boy who had taken piece of liver. He calls him to break up camp and go and tell
chief he wants to see him. Chief goes and meets him coming from sunset,
carrying under his arm kit-fox hide. He wears white robe and body is painted
yellow. Chief goes home and boy follows him. but switches around and comes
up from sunrise on buckskin horse. His body is painted yellow, face yellow,
forehead red, red streak from eyes, chin green. On scalp-lock was kit-fox
hide. Carries bow and lance, with feather pendants on bow. He gallops from
north to south twice, then comes from south to north, riding gray horse, twice.
Horn bonnet has long fringed pendants, quilled in yellow color. His face is
painted yellow, forehead green, with perpendicular black streak down face,
like Coyote. These two appearances at rising of sun originate Kit-Fox and
Star societies. — D.
9- — Origin of the Ceremonial Lodges.
A man who lives alone fails four times to shoot a buffalo. It gives him
the buffalo and the ceremonial lodges for the people. — K.
422 Field Columbian Museum— Anthropology, Vol. V.
10. — Lime-Crazy.
Big-Chief of camp-circle has lazy brother. People ridicule him. Big-
Chief feels insulted, tells brother to be more particular, to get acquainted with
women. One morning brother dresses carefully and goes to river. Two
young women come, he asks for drink, and persuades one to go with him.
Often seen on hill-tops. Entices women into brush. People complain, but as
Tiis brother is Big-Chief, nobody molests him. People go to Big-Chief and
ask him to expel young man. Big-Chief tells people to do as they like.
They take him to deep river, bind his hands and throw him into deep water.
He comes out of water and walks away. They catch him again, bind his hands
and tie a heavy stone to him and throw bim into deep water. Again he es-
capes and returns to annoy wives of head men and warriors. Big-Chief deter-
mines to get rid of brother and become sole chief. Asks brother to go hunting.
They go and Big-Chief kills fat buffalo. He tells brother to watch. Breaks
twig of tree and gives it to brother to drive away flies from meat. Young
man walks around from right to left, driving flies. Big-Chief tells him to
do so till he returns with dogs. Big-Chief does not return, but brother keeps
on walking around driving flies away. After lapse of three or four years peo-
ple think young man is dead and begin to abuse Big-Chief's authority. They
take his dogs, tipi, everything — tell him to go outside camp-circle and remain
there, that he is no longer a chief. Wife asks Big-Chief to search for brother.
On reaching place they only see top of brother's head and branch which he is
still waving. Big-Chief tells him to come out of ground, but he refuses, as he
was told to drive flies away. B^ig-Chief returns home. Fourth time Big-Chief
and wife go to brother. They tell him of their poor condition and ask him to
leave pit. Young man jumps out and all start for camp-circle. Young men
■are dancing in tipi. Young brother has lean-back club-board when he came
out of pit. He tells sister-in-law to take board to tipi and tell dancers he has
returned. She tells young man outside of tipi, wlio says they do not want to
hear of him, and sends her away. Brother-in-law tells her to take club-board
in to dancers and tell them of his return. She goes into tipi, but they call her
crazy and tell her to go home. Brother-in-law sends her again, but men hit
her with tallow, greasing her dress. She tells brother-in-law and they go
there together. The men call her a liar when she again says her brotlier-in-
law has returned, and just then Lime-Crazy steps in, carrying clu'b-boardi
Fie makes men sit in row with legs to fire and tells sister-in-law to strike
shin bones of young men, which woman does. Lime-Crazy and sister-in-law
then return to tipi and get what they need. Big-Chief and wife do as they are
told and soon have plenty of everything. Tbey li\e happy and are treated
respectfully by the people, but people still have prejudice against Lime-Crazy
Three young men persuade him to go out for hunt. They come to big river and
tell Lime-Crazy that across river are some eagles' nests. They make bo;it
and cross river, and after searching for eagles the young men recross river,
leaving Lime-Crazy behind. Lime-Crazy, well supplied with eagle feathers,
seeks his companions, but finds he is deserted. Wandering along bank of
river he hears swift-hawk talking to him, telling him to go up river to grand-
father, Father-of-Waters, Hinchabeet, who would pack him across, but he is
to put bunch of eagle feathers on his head and when something occurs at
Abstracts — Dorsey and Krokhkr. 423
middle of river, he must blow bone whistle, and make sudden leap in air, after
tying last bunch of feathers. This happens and Lime-Crazy blows whistle, he
leaps straight up in river and water follows him. He touches sky and lands
on hill -top. Water finally recedes and man gets back to camp-circle. — D.
II. — Lime-Crazy.
A younger brother is inactive and untidy. His older brother, a chief,
urges him to become different. Then the young man makes love indiscrimi-
nately and his older brother has to pay large fines. He resolves to destroy
him and abandons him on the hunt. Being punished by the people, he tries
to induce the younger brother to return, but fails. His wife succeeds. The
old men abuse her for announcing that her brother-in-law has returned. The
young man appears and punishes them. He restores his older brother to chief-
tainship and wealth. The older brother abandons him again, but the young
man is instructed by a hawk how to cross a river on a water monster's back, and
returns home. He is finally lost in a snow storm. — K.
12. — Origin of the Buffalo Lodge.
Near big camp-circle herd of buffalo surrounded. Small herd trying
to escape is led by swift young steer. Steer attracts attention of woman, who
says she wishes she could marry him. Steer understands. She repeats wish.
Steer again hears. Chase ended, steer goes back into big herd. Mother boil-
ing bones for tallow calls daughter (just married) to go after water. She
starts v.-ithout robe. Beautiful young riian comes from bush, reminds girl of admi-
ration for young steer and tells her he is animal. Girl admits she said she wished
she could marry him. They start off together and follow creek, near mouth of
which is scabby bull. Young man addresses Scabby-Bull as father and asks if
he can produce thiings needed by his daughter-in-law. Scabby-Bull tells her
to close her eyes and then vomits out buckskin dress and many other articles
of wearing apparel. Young girl dresses up in them and looks very attractive.
They cross creek and travel on. They halt at small divide. Husband tells
wife to sit down and close her eyes. When she looks up she sees steer three
years old, well formed, with bright horns, well pointed. Young man (buffalo;
■walks away, wife following. They travel on to camp-circle of buffalo. They go
to steer's parents. Buffalo used to eat people. Old people ask what woman
eats and club to death male calf, which she eats. Young buffalo come to
■see Avoman, making husband jealous. He does not allow her to go out by herself.
Mother of runaway girl wonders what has become of her. Inquiry is made
to see who has eloped with her. Husband grieves, goes to distant hill to
m.ourn, fasts. Gopher asks what troubles him and tells of a way to get wife
b'ack. He is to get two red and two black arrows. Gopher directs him to
€rert arrows in line from gopher hole. Gopher goes underground and reaches
arrows in succession. Gopher carries them with him in search of woman until
he reaches tipi where young girl is sitting. Gopher gets right behind door
tipi pole and peeps around to see eloped wife.. He hears wife tell husband to
take her out. Goes on ahead underground and makes circular hole deep
enough for her. As she sits down, Gopher tells her he has come to get her
home. Directs her to place arrows around hole — tw^o black ones on south and
424 Field Columbian Museum — Anthropology, Vol. V.
two red ones on north. She tells her robe, supported by arrows, when steer
asks her to get up, to say, "Not quite ready," while making her escape. Steer
comer and asks questions several times and on fourth time, he walks back-
wards, plunges at her and tosses her. He then hooks at her many times,—
but it is merely a robe. Finding this out. steer rushes at arrows and breaks
them. While he is running around inquiring about his wife, different gopher,
who saw party getting away, tells on them to steer. The buft'alo all start after
Gopher and woman. Gopher looks back and sees cloud of dust, so they hasten,
reach hill where husband is fasting. Gopher pushes woman up. When they
have embraced. Gopher tells them to hasten home. They stop to rest at seven
Cottonwood trees. Buffalo herd running after woman go by tree, not noticing
inan and woman. Cow and calf, tired out, stop to rest by trees. Ca]f smells
them, sees her and man up tree and mother sends calf to inform others. News
carried from one herd to another and finally whole herd surrounds grove to
make attack. Young bulls charge tree. Each successful to fourth attempt,
when they break their horns. Man shoots at them with arrows. Animals
make tree fall and it rests against another one, making .another protection for
man and woman. This happens until they are on last tree. Buffalo has one
half of tree trunk hooked off. Gopher comes and finds place surrounded by
immense herd, and only one tree standing. During night. Gopher goes to
bottom of tree and makes hole big enough for man and woman. He then climbs
tree and tells them to come down. They follow Gopher into hole, which he
closes up solid so that buffalo cannot notice it or smell it. They again travel
underground and reach main camping-circle. Gopher throws up man and
wife out of ground at daybreak. Some time afterward, woman says she has
brought good tidings for people. She tells them first thing is selection of old men
and women. She selects seven old men and seven old wome'n, and gives them
intellects to understand her. She then pledges for lodge to be called "Buffalo-
Women's lodge." She teaches the commandments of the Giver, that people
may know between right and wrong, and live in plenty to old age. Old men
and old women give thanks for young woman's vow. — D.
13- — Origin of the Buffalo Lodge and the Sacred Bundle.
Camp-circle breaks up to hunt. Man, wife, and several children have
but one poor pony. They fall behind. At night they pitch tipi by running
creek at foot of high mountains. In morning man goes out for game. He
sees antelope and deer, but cannot get them. They decide to make permanent
camp. Turn pony loose to graze. For several days man searches for game,
but in vain. Wife gets plenty rabbits and berries. Next time man goes in
different direction. Comes to buffalo cow and calf. When he gets near, cow
looks up and tells him to stop, tells him to go back and make one hundted
arrows, and for his wife to get forks, poles and wood. Man returns and finds wife
has plenty of rabbits and berries. Tells her to cut forks and poles and get
wood. He makes arrows, feathered with hawk and eagle feathers. He also
makes good solid bow. Wife gets supply of forks, poles, and firewood. Man
tells wife he js going to sleep, she is not to get frightened if there should be
stranger's voice outside. He ties arrows to bow and goes to sleep. While
asleep, cow reveals something to him. Now wife hears big noise, about-
Abstracts— DoRSKY and Kroeber. 425
daylight. Noise approaches lodge and woman, hearing footsteps of animals on
snow near tipi, looks out and sees buffalo near door, with immense herd in
front of tipi. She awakens husband, who takers bow and arrows, goes to door
and shoots buffalo. Shoots other buffalo, killing one with each arrow. He
tells other buffalo to retreat. Man and wife skin and slice beef and place it
on poles to dry. children helping. The woman tans hides and gets poles for
tipi. Man entirely different person in heart and mind. Wife makes pemmi-
can, puts it in buffalo intestine and gives it to husband. Next morning, man
packs pemmican on back and starts in search of camp. On reaching it he
goes into chief's tipi and gives him bundle. Chief tells wife to tell old man
to cry out for people to come and eat pemmican brought by man who was
deserted because he was very poor. People come and take any amount they want
and eat it with their children, and it retains its original size. Man says he has
to return to tipi at_ foot of high mountains, but he wants whole camp to
follow him. Old man cries out that all people are to get ready to go there.
Camp-circle broken up and people start off. They find herds of buffalo all
over the bottoms and on sides of mountains and on hills. Herds part to make
^vay for them and they find camp-circle facing toward sunrise, wiith woman's
tipi back in center. After some time man goes to chiefs to tell them secrets.
Big tipi for general gathering provided. Man refers to previous gift of buffalo
cow and calf for abundance of animal food, etc.. then says his wife should
erect a Bunalo-Women's lodge for benefit of themselves and peo-
ple in general, but especially for benefit of women, and man then gives old
people wisdom and knowledge of various natural laws. He gives them cer-
tain degrees. Old people were given full degrees. Buffalo-Women's lodge
erected in center of camp-circle, old priests and old women conducting cere-
mony. Man then pledges himself for Old Men's lodge but large sacred bag
revealed to him is first to be made for him. Bag consists of bear claws,
buffalo horns, rattles, buffalo tails, paint, tallow and stones and is made by
priests and old women. Old Men's lodge put up in center and conducted by
old priests and old women, who have transmitted rites to this day. Bag
painted red, everything it consists of pertaining to life. It is watchful eye
of the Giver. — D.
i4.^0rigin of the Buffalo Lodge.
A man seeking visions sees women dancing. They turn to buffalo. Thus
he learns the Buffalo-dance. — K.
15. — Origin of the Seineniinahawaant.
A party of men on the war-path are joined by a dead woinan. They
return victors. The woman assembles the people and gives them a dance. Then
she goes back.- — -K.
16.— NlH'A-"^gA=^ LOSES HIS EVES.
Nih'a"ga° sees man throw his eyes up in cottonwood tree-tops.
Nih'a^ga'i asks to be taught the trick. Mdn consents and shows him, but says
he must not do it excessively. Nih'a^ga"^ comes to cottonwood tree and does
426 Field Columbian Museum — Anthropology, Vol. V.
as man had done. Third time he commands his eyes to go to top of cotton-
wood tree and it is so. He then tells them to return, but they remain in
tree. Mouse loans him his eyes, but they are too small for sockets. He goes
from one animal to another borrowing eyes. At last he runs across owl, who
loans him his eyes, and from that time on he has always had the yellow eyes.
Niha^ga^^'s eyes seen on bark and branches of Cottonwood. — D.
17. — Nih'a'^^a'^ loses his Eyes.
Nih'a^ga"^ is taught at his request how to cause his eyes to leave their
sockets and return. He does the trick too often and hiis eyes do not return.
At last a mole lends him its eyes and Nih'a^ga*^ recovers his own. He does
not return the mole's eyes and it remains blind. — K.
18. — Nih'a'^^an and the Magic Arrows.
Nih'a°ga" sees Beaver-Man slide down bank near river against row of
arrows, standing on end, sharp points upward. Before he gets to arrows they
part and let him pass through. Nih'a^ga'^ asks for right to do same way. Bea-
ver shows him how, and gives him bow and arrows. Nih'a^qa" starts down
river, feeling proud. Other man takes different course, but returns to watch
Nih'a'^ga". Nih"a°ga° goes to steep bank and stakes arrows in row just as
Beaver had done. He sits down and slides against arrows, telling them to
part in center. They part and he goes through. Nih'a^ga" repeats this perform-
ance at three other places. Nih'a°ga^ walks down steep bank and stakes
arrows again. He slides down, telling arrows to part, but he lights against
the sharp points and sticks fast. Beaver comes along and breaks Nih'a^ga"^
loose. He tells him to go home and takes his bow-case and quiver from him. — D.
19. — Nih'a^c^a'^ and the Dwarf's Arrow.
Nih'a^ga"^ meets a dwarf making an arrow from a tree. He ridicules the
dwarf and finally persuades him to shoot at him. The dwarf shoots the tree,
which strikes Nih'a^ga"^ and drives him into the ground. The dwarf pulls him
out.— K.
20. — NlH'A^gA^' and CoYOTE.
Nih'a"g° meets Coyote, who is cunning creature and challenges him to
contest. Coyote declines as Nih'a"ga" is too tricky. Nih'a^^ga'^ goes around
Coyote and lies down in front of him as buffalo cow. Coyote goes around
buft'alo cow and smells of her. Coyote says, ''Oh, don't do that !" Nih'a°ga°
goes around Coyote several times assuming form of elk, antelope, and deer
in succession, but Coyote always recognizes him by smelling. Coyote thinks
he will trap him and goes around Nih'a"ga° and becomes woman sitting on
ground with robe on. Nih'a°ga" asks what is matter with her and she says she
is his sister. Nih'a'^ga" grabs her, when she turns into Coyote and runs into
brush. — D.
Abstracts — Uorsey and Kkoerer. 427
21. — NlH'ANf;A'^ AND COYOTE.
Nih'a^Qa" and Coyote try to deceive each other. Coyote takes the form
of a woman. Cum Nih'a"ga" cum ea coire conatur, Coyote cum eo idem facit. — K.
22. — NiH'A^qAN AND Coyote.
Niih'a^qa" tries to seize a woman, who turns into Coyote. — K.
23. — NlR'A^^q-A^ AND THE DeER WoMAN.
Two bathing women cover themselves with mud to look like stumps.
Niih'a'^ga'i cum appropinquat, eas scrutatur. Sed postquam penem inserere cona-
tus est, aufugiunt in cervas conversae. — K.
24. — NlH'A^gA'^'S FEAST OF BeAVER STOLEN BY COYOTE.
Nih'a"ga" persuades beavers to leave their dens. He cuts club and fol-
lows them. Nih'a^qa'i shows little beaver club and says he is to be killed with
it. Little beaver runs and tells. Nih'a"ga" denies he said so. When beavers
go a little farther from dam, Nih'a"ga" strikes one dead. Others turn and
begin running back. Nih'a°ga° running after them and knocking them down,
until only two left, male and female. Nih'a'^ga" tells them to return to
dam that their seed may increase. Nih'a°ga° makes pit and builds fire to roast
dead beavers. Wind makes two limbs at top of cottonwood tree rub together
and make squeaking noise. Nih'a^ga" tells them to stop fighting, and climbs
tree to part them. Taking hold of each limb he becomes fast between them.
Coyote runs up and digs out roasted meat. Nih'a"ga° tells him not to eat them
all, but 'he does so and turns away. Nih'a^ga" frees himself, trails Coyote,
finds him asleep. Nih'a'^ga" builds fire to windward of Coyote so close to him
that it burns hair ofif his legs and wakens him. Nih'a°Qa° tells Coyote he will
have yellow fur around his legs and runs away. — D.
25. — NlH'A^'gA'^ AND THE BeAVERS.
Nih'a'^ga'^ persuades the beavers to leave their dam and cross a hill to
reach a larger stream. When he has them away from the water he kills them.
-K.
26.— Nm'A'NgAN AND THE DANCING DuCKS.
Nih'a°ga° meets ducks and gets them to dance about him with closed
eyes. While they dance he kills them. One of them sees him. and the surviv-
ors flee. Nih'a°ga° hangs up the meat, eats, and sleeps. His meat is stolen
by wolves. He meets a blind bear and thinks him the thief. He persuades
him to enter a heap of brush, which he fires. The bear is burned. Niih'a^ga^^ has
called the wolves to help him, but they devour the bear also and run off mocking.
— K.
428 Field Columbian Museum — Anthropology, Vol. V.
27. — Nih'a^'ca^' and the Dancing Ducks.
Nih'a'^ga'^ asks Coyote to invite all birds and animals to dance near preci-
pice. Coyote howls toward the four directions. They come. Nih'a°ca° tells
them to stand in line along precipice and dance when he sings. At fourth
time all were to close their eyes and leap forward. Duck only slightly closes
his eyes when dancing. When birds and animals leap below, Duck flies up in
air and says, "Nih'a^Qa'^ killed you all !" Nilia'^qa'^ goes d-own, builds fire, and
sets birds and animals to roast. Nih'aDqa" takes nap and Coyote eats up food.
Nih'a'^gaii awakes and Coyote goes away lame. Nih'a°(;a" looks for food but
finds only bones. — D.
28. — NlH'.A.^gA^' AND THE ElKS.
Nih'a'^ga'^ meets a herd of elk, persuades them to race him, and kills them
by causing them to run over a precipice. While he cuts up the meat, a coy-
ote comes. Nih'a^ga'i gives him a paunch to carry water in, but the coyote eats
it. Niha^qa"! at last finds him out, strikes him, and leaves him for dead. While
he lis asleep the coyote assembles the wolves and coyotes, who eat all the elk
meat. The mice eat Nih'a^ga'^'s hair. — K.
29. — NiH'A^gA'^ Pexem trans Flumen mittit.
Nih'a°ga° goes to edge of river and comes to shallow place, looks in water
and sees shadow of sky, which he thinks is bottom of river. Looks across
river and sees woman lying on sand-bar. Searches for narrow place to cross
river but finds none. Little mouse runs by. Nih'a°ga" optat coire cum muliere
quae trans flumen est. Petit a mure ut suum membrum transferat, quod fac-
tum est. Membrum, quater conatum coitum facere, in ostream penetravit.
Haec clausa membrum excidit et Nih^a^ga'^ sanguinem dans mbrtuus est. — D.
30. — Nih'.a.^(Jan Penem trans Flumen mittit.
Nih'a°qa» virginem amat. Mus dum penem flumen transferre conatur,
submersus est; sed avis parva perfert. Cum virgo e somno expergefacta est,
penem anguem esse credunt. Ubi eius caput esse oportet Nih'a^qam inveni-
unt ; quem cum effugere conatur, pene retinent eumque abscidunt. — K.
31. — Nih'anqa^' fecit ut Membrum Virile demigret.
Niha^'ga'^ in love with chief's beautiful daughter. She wears elk tooth
dress and only does quill work, and no dirty work. Nih'a'^ga° goes to hill,
staying on top until sunset. Membro suo dixit : "Valo te ad puellam ire et
in foramen intrare." So it happened. Sanguis e vagina fluit. Pater et mater
id cultro frustatim dici derunt. — D.
32. — NiH'.A.NrA^' pursued by the Rolling Stone.
Nih"a"ga" challenges Jack-Rabbit to keep awake. Nih'a"ga° goes to sleep
toward morning, Jack-Rabbit having gone to sleep soon after contest- began.
Jack-Rabbit awakes and sees Nih a°qa° fast asleep. Nih a"<;a" awakes and sees
Abstracts — Dorsey and Kroki^er. 429
Jack-Ralibit running from him; starts after him. His bowels troul)le him. He
sits down and defecates. He sees little rabbits running in all directions from
him. This happens several times, and on last occasion Nih'a"Qa" places stones
on edge of robe to keep little ones from getting out. He sees them moving
under robe. Wherever he sees place moving he strikes it. After all motion
ceases under robe, he lifts .it by center. There were no little ones, but surface
covered with excrement. Nih'a°gai comes to stone, throws robe on it, pre-
tending it was cold. Wind comes from stone, and smelling good he returns
to stone and finds it has on quilled buffalo robe, perfumed. He takes robe
from stone, saying he has just loaned it. Robe becomes obnoxious. He re-
turns it to stone, saying it needed robe more than he did. Again wind comes
from stone and Nih'a"ga" smells something good. Goes back and takes buffalo
robe away again. He soon hears loud noise, looks back and sees stone roll-
ing after him. Runs up steep hills, through thick timber, stone following.
Terrified Niha^ga^i cries for ditch. He comes to ravine large enough to admit
liim lengthw^ise. Stone slackens its speed and slowly rolls over ravine and
rests on top of him. He objects, but stone becomes heavier. Niha^ga"
appeals to every bird and animal to remove stone. Finally he addresses swift-
haw^k. Hawk breaks off small piece of stone. Second time larger piece.
Nih'a^ga^ flatters him and Hawk flies still higher and rushes at stone with such
force that he himself is dashed to pieces. Nih'a^ga"! becomes discouraged,
but there comes Bull-Bat, which he addresses. Bull-Bat flies up in air and
makes rush at stone and !.)reaks piece off. On third attack he breaks stone into
pieces. Niha^ga^ seizes its head and with both hands spreads its mouth
wide open, saying he was to remain that way always, as he should not have
broken the stone to pieces, — it was good for bone aches. — D.
33.— NlH'A^qAN PURSUED BY THE ROLLING STONE.
Niha^gaii and the rabbit play at keeping awake. Lepus autem eum prae-
vertit ac, postquam iam somno gravis est, penem in eius anum inserit.
Nih'a^ga*^ e somno expergefactus ano, ut poena afficiat, facem admovet. Le-
pores parvi sunt excrementum; quos dum impedire conatur, togam inquinat.
He gives it to a rock. It smells clean and he takes it again. The rock pursues,
overtakes, and rolls on him. The bull-bat rescues him by breaking the rock.
Nih'a"ga'i pulls its mouth wide. — K.
34. — Nih'A^CAN PURSUED BY THE ROLLING StONE.
Nih'a^ga'^ finds a floating lump of pemmican. With its permission he
bites off pieces. The fourth time he swallows it all. Tuni togam inquinat.
He gives it away and takes it back several times. Then a rock pursues, over-
takes, and rolls on him. He is rescued by the bull-bat, w^hose mouth he distorts.
— K.
35. — Nih'a^(;an pursued by the Rolling Skull.
A skull emerges from the ice and pursues Nih'a"ga". He retards it by
making sand, brush, and a mountain behind him. Then he makes a crack in
the ground. The skull is unable to cross. He puts a stick over; the skull
starts to cross, but in the middle is shaken off by Nih'a"ga".- — K.
430 Field Columbian Museum— Anthropology, Vol. V.
36.— NlH'ANgAN DISGUISES HIMSELF AS A WOMAN.
Nih'a^ga" goes to river; meets young woman weeping, head covered up.
He asks her where she is going and she says her mother scolded her. Nih'a'^ga"
says he is always getting scolded, too, so he will go with her. They go to bank
of river. Nih'a^ga"^ persuades her to cross river and be safe from young men.
She makes him go first, and as he ^ holds up his dress higher and higher, she
notices that he is like a man and finally accuses him of being a man. He de-
nies it. When they get across river he admits he is not a woman. Wo-
man weeps. Tells her to wait while he bathes. Hie lotus puellam revertit
et cum ea coivit. Ea erat puellae experientia prima. — D.
37.— NlH'ANgA^ AND THE TwO MAIDENS.
Two pretty young girls in family. They will not accept company and
young men cease to go to tipi. Nih'a^ga'^ goes and at door places excrement.
Nih'ai^a'i tries to tell on girls, but they tell him to keep silent, promising him
certain favors. He enters tipi at night and remains with one of girls. In
morning mother finds condition of daughter; chief calls on people to jump
across river, — the guilty one shall fail. Nih"a"ga» has exchanged his membrum
for that of a little animal who fails to clear the stream and is beaten by those
on the bank as the guilty one. The animal tries to tell about the exchange,
but fourth time calls out that Nih'a'^ga'^ is guilty party, but he has escaped. — D.
38. — Nih'a''c;a'^ and the Mouse.
Tempore "sun-dance" virgo se saltatori pene minimo nupturam pronun-
tiat. Cum Nih'a^ga"! penem ab animalibus quibusdam parvis petiit, mus eius
penem suo mutat. Postquam saltatum est, Nih'a^qa", queni virgo elegit, muris
penem suo mutat. Sed virgo, cum veram forman cognoscit, Nih'a°qam a
tabernaculo excludit seque alii nubit. — K.
39. — Nih'a'^c^an and HIS Mother-in-law.
Nih'a"ga°, wife and mother-in-law live alone. He becomes fond of mother-
in-law. One day tells wife he is going on war-path, but wants companion.
Said party of young men has passed through wifh their mothers-in-law.; he
would like to take his mother-in-law. Wife tells mother-in-law and she com-
sents. They start off alone. Nih'a^ga^ stops and says they must climb high
hill, and see if any enemy abroad. He tells her to take lead and walk faster,
as enemy is near. He was looking at her legs and privates. At top he says
enemy has disappeared. They go down hill and reach creek. Nih'a^ga'* sug-
gests they camp out for night. They erect shelter and make separate beds.
Nih'a^ga^i complains of being too cold. Mother-in-law gives more cover, but he
rolls about. She finally permits him to get in bed with her. Finally they reach
home, feeling very tired. Nih'a^ga"! explains why they have returned and says
he is glad to see his wife. — D.
Abstracts — Dorsey and Kroeber. 431
40. — One-Eyed-Sioux and his Mother-in-Law.
One-eyed-Sioux goes to war accompanied bj' liis mother-in-law. He
pretends to be cold, and she successively gives him her blankets, in eodem
lectu quiescit, eumque secum coire sinit. Puer nascitur. On his return One-
eyed-Sioux tells the people that he captured the boy. — K.
41.— Nm'A^gAN usurps a Father's Place; Origin of Death.
Man and wife with son and daughter, camp alone. Man hunting finds,
on peak eagle's nest, with two young eagles. Eagle flies from nest, and man
gets stick and walks near nest and stops, looking up. Young eagles peep
out, opening mouths. Niha^Qa^i comes and advises man to climb up peak and
get young eagles ; says he will w^aiit. Man climbs peak, tries to push eagles out
of nest. Nih'a'iga*^ secretly commands peak to increase its height. It stretches.
This he does several times until peak is very high. Man looks down. Gets
frightened; can't get down. Niha^qa" takes weapon and clothes and goes off
towards man's tipi. Tells wife about husband's condition, and that man had
told him to take man's wife and children as his own Woman consents.
Niha^ga^i is very kind, but soon scolds chilldren and wife. Woman tells
the story and whole camp moves in search for husband. At foot of peak
beads found lying on ground (man's tears). People get geese to look for
man. They find him in struggling condition, very poor. He tells what hap-
pened. Geese with man on their backs fly, and land him in safetj'. Man comes
to tipi. Niha^ga'i is out. He tells wife he is going to kill Nih'a'Jga^. He
enters parfleche, taking a knife. Nih'a°ga° takes seat with wife awaiting meal.
Husband works himself out of parfleche, jumps on Niha^ga^i and kills him.
Body is cut up and thrown out. Nih'a'^ga° comes alive again, walks to big lake
and rests. To see whether children will live after death he throws, first stick,
then buffalo chip, in water, both of which come to surface, and he says people
will live. He throws pebble in water and it sinks ; he says children will be gone
forever. — D.
42. — NiH'A^c^Af* AND HIS Daughter.
Nih'a^ga'i pretends to die and is buried. Returning disguised to his family,,
he marries his own daughter. He is discovered and his wife beats him. — K.
43. — One-Eyed-Sioux and his Daughter.
Man and wife camp alone with handsome daughter. Father devises plan to
have connection with her. He is suddenly ill. Daughter sits by bedside,
waiting on him. He tells her he wishes if he dies to be hung on tree. He
then says he wants her to marry whosoever comes to them on the way back to
camp-circle. Daughter decides to obey him. Father also tells wife, and that
at end of four days' mourning they may come to see him for last time. One
day man partly closes his eyes. Wife and daughter decide he is dead. They
carry him to tree and prepare his body as he directed. Mother and daughtei
leave burial place as directed. They break camp and journey until sunset.
After they have gone he works himself out of his wrappings. He then cuts
432 Field Columbian Museum — Anthropology, Vol. V.
up robe and clothing, strews bones of animals on ground, scatters strings to
make it appear as though wolves had been around. At end of four days
mother and daughter go to see burial place and they find it in condition left
by father. They wrap bones and remnants of clothing in bundle and put it
on tree. They cry and go back to camp. In morning daughter sees man
dressed in white, with white bow-case and quiver. She tells mother and
mother asks in sign language who he is. He says he is One-Eyed-Sioux.
They invite him into tipi. Mother tells daughter to cook food for him, while
she erects tipi outside. Girl tells One-Eyed-Sioux he will have to marry her
and he consents in sign language. She takes him inside as a husband. In
morning she sees husband has plastered eye. Plaster was shrunken on account
of heat of sun. She looks under plaster and notices his eye is all right. Then
she sees it is her father. She tells her mother. Mother at first refuses to
go into son-in-law's tipi. At last she goes in and sees that man is her former
husband. She grabs him by hair and pulls him off bed. Lime plaster drops to
ground and he tries to hide it. Wife beats him, he admits who he is and asks
her to tell no one. — D.
44. — NlH'A^gAN AND THE SeVEN SiSTERS.
Seven women travel. Each night one disappears. At last the oldest
sister finds that a wolf has drawn them in, and kills the wolf. Her sisters re-
turn to life. They settle in a good country. They make a young man of wood
by putting clothes on him. He goes wooing, but his sisters are not satisfied
with the women he brings. Nih'a^ga'^ takes the young man's clothing and
marries a young woman intended for him. — K.
45. — Nih'Anca^ and the Seven Sisters.
Man and wife have daughter. Another handsome girl born. Relative
of young man brings proposal of marriage. Both parents willing, but daughter
says no. Second daughter grows up and attracts attention. An aunt brings
proposition of marriage. Girl objects, same as sister. Same thing happens
with third, fourth, fifth, sixth, and seventh daughters. Tipi now crowded
with daughters. Son is born to man and wife. Grows up rapidly.
Young man asks his consent to marry oldest sister. He has no objections;
says he desires all his sisters to get married. Oldest sister will not consent.
Parents decide to keep only son; they tell daughters to go and support them-
selves. Sisters travel days and nights ; come to foot of mountain, at head of
creek, with timber, water and game. They find a cave, pointed above, with en-
trance like that of tipi. Oldest has bed in center at rear, and others according;
to age, youngest sister being at door. One morning, oldest sister sees herd of
huffalo coming. She calls next younger sister. She glances at buffalo and
several fall dead. They skin them for their hides and meat. They bring in
hides and command them to be painted and quilled. Thus robes decorated
with porcupine quills, and bags, parfleches, lean-backs, etc., are made. Next
morning, oldest sister sees herd of elk; calls sister. Moment she looks at elk
they fall dead on ground. All things are made as before. Each sister provides
herself with dress and other things. Same thing happens with herd of deer.
Abstracts — Dorsev and Krokber. 433
of niounlaiin goat, and of antelope. Next morning, oldest sister says they will
have to get sentinel for door. She calls for bear. Bear comes, stops and stands
like human person awaiting orders. Oldest sister tells Bear they want it
for sentinel inside. Bear walks in and takes its place. She then calls Panther,
for another sentinel. Youngest sister says she would liike to have a son. Old-
est sister agrees; says there are two kinds of small wood, yellow willow stick
and red berry stick. The latter is chosen. They find it, standing straight.
They cut it down and take it home to cave and lay it on bed furnished for
young man with buffalo robe, shirts, buckskin leggings, moccasins, bow-case,
quiver, lance, etc. Next morning sister tells stick to get up, wash face and get
ready for breakfast. Fourth time stick moves; fifth time speaks, sixth time
body is fully developed, seventh time youngest sister's stick gets up as man,
dresses and does as sister directs. He says he is glad for liberty, he has been
standing long time. They tell him he shall be their son, do errands, climb hills,
see game, etc. His name is Red- Stick-Man. One day he starts for another
camp. In cottonwood tree he notices eagle nest with young. Begins ascend-
ing tree. Nih'aiQa'i sees Red-Stick-Man up in tree. Nih ai^Qan wishes tree to
stretch upwards and that bottom of it should become very smooth. Tree
obeys. In morning, mothers tell Bear and Panther to look for their son
Nih'a"ga" puts on Red-Stick-Man's clothes, goes to camp and introduces him-
self as Red-Stick-Man. He sings merry song, and holding lance, ttiey say Red-
Stick-Man has arrived. Bear and Panther start on trail. Panther comes to
tree, looks up and wags tail. Mothers see their son in tree almost naked, try-
ing to come down. Bear and Panther bring boy down safely. Mother takes
son back to cave, new clothing is furnished and after he is beautiful young
man. — D.
46. -Nih'a'^^a'^ and Panther-Young-Man.
Nih'a^^ga" pretends to be a woman and marries the panther. He pretends
to be pregnant, concealing a rabbit under his dress. Then he pretends to give
birth to a child, still making use of the rabbit. The panther is pleased. When
he goes out he hears Nih'a"ga" tell of his deceit, and in shame runs off. — K.
47. — NiH'A'^gA'^ AND Whirlwind-Woman.
Nih'a"qan meets Whirlwind-woman. Three times he orders her away.
The fourth time he makes love to her. He tries to persuade her that he has
the same powers as she and spins about. Whirlwind-woman blows him over
and whirls off. — K.
48. — Nih'aNqan and Whirlwind-Woman.
Nih'a'^ga^ strolls down river and reaches steep precipice. Gentle Whirl-
wind approaches and he tells it not to come near him. He pursues his walk
and stronger Whirlwind overtakes him. He again tells it to keep away from
him. Nih'aDga'i strolls along listlessly and reaches wide bank. Here another
Whirlwind overtakes him and he says she must be in love v,-ith him. Whirl-
wind flies past him with greater speed. After resting, Nih'a^gaJi starts home-
ward and much stronger Whirlwind comes. He gets her to stop, then asks
434 Field Columbian Museum — Anthropology, Vol. V.
her to be his hfe companion. She refuses as she is always on the go. He
nears river and Whirlwind comes from opposite direction. He stops her and
asks her to take him as her husband. She again declines. Nih'a"Qa" is dis-
heartened and scarcely knows when he reaches divide. Hears Whirlwind
coming again and shouts for her to stop. He renews his proposal, she saying
it would be useless as she must travel night and day. He replies that he also
has to do so. Whirlwind asks him to show her how he travels. He consents
and runs with all his might, kicking up dust, leaves and grass and scattering
them. Whirlwind then shows him her speed. Every time she passes him she
tips back top of his head leaving mark. Nih'a°ga" again meets Whirlwind, and
after again asking to marry her, repeats his performance. Whirlwind in reply
blows past him and hurls him down unconscious for few minutes. His hair
is parted at one side instead of in center. Finding it impossible to gain wind's
affections he returns home. — D.
4g. — NlH'A'^qA'' AND THE BeAR-WoMEN.
Nih'a^qa"^, seeing the reflection of plums in the water, dives for them.
He ties stones to himself and nearly drowns. Tlien he sees the plums on the
bush above him. He gathers them. He finds bear-women in a tent. He sends
them to gather plums. He kills and cooks their babies, leaving their heads
in the cradles. When they return, they eat. Nih'a°Qa° flees, telling them that
they have eaten their children. They pursue, and he enters a hole. He
emerges at the other end, disguises himself, and joins them, pretending to help
them catch Nih'a"ga" in the hole. He persuades them to enter the hole, makes
a fire at the entrance, and kills them. He hangs up the meat. While he sleeps,
wolves devour his meat and the mice eat off his hair. — K.
50. — Nih'aN(^an and the Bear-Women.
Nih"a"ga" near river sees ripe plums and tipi standing alone. He picks
few plums and goes into tipi. Is welcomed by four women. He gives them
plums. Women are nursing babies. Nih'a°ga° induces them to let him watch
children while they go and pick plums. When women have gone, Nih'a"Qa°
hangs kettle of water on tripod over fire. He cuts babies' heads off and puts
bodies into kettles, placing heads back in hammocks. Women return with
plums. Nih'a"ga" says he is boiling gray wolves in kettle for them to eat ; will
go out to cool himself. He sits down and pushes edge of robe inside. Women
begin to eat. Women say meat tastes like children. Nih'a"ga" cuts off edge
of robe to allay suspicion and runs away. Then he cries to women that he
has cooked their children. Women finds children's heads in hammocks. They
cry and scratch themselves. Women are female bears. They chase Nih'a°ga°.
Nih'a°ga" wishes for tunnel. So it happens, and he goes through, continuing to
run. Women also pass through tunnel. When Nih'a°ga° emerges from third
tunnel he turns and seals end, places mud over one eye, to change his
appearance. Comes to entrance and asks bear-women the trouble, calling
himself One-Eyed Sioux. Women tell him and he offers to go after Nih'a°(;a°.
Comes out and tells women Nih'a^ga° looks very strong. Again enters and
makes great noise. Comes out with face scratched and clothing torn. Wo-
Abstracts — Dorsey and Kroeber. 435
men go into tunnel and One-Eyed-Sioux builds fire. Women smell smoke,
but he says smoking birds have just passed by. He increases fire, until smoke
pours inside so thick women smother to death. He goes in, drags women out and
cooks them for himself. — D.
51.— NlH'ANgAN AND THE YoUNG MeN RACE FOR WiVES.
Nih'a^^a'i joins young men on war-path. One carries back side of wo-
man and Nih a^Qa" induces him to let him carry it. Nih'a"Qai drops his burden,
breaking it. Niha^ga" goes off alone. Comes to camp-circle; enters painted
tipi in center with pipe of peace over door and finds a woman. She wants
him to remain as her husband, as there are no men in camp-circle. Nih'a^qa"
runs back to young men. He tells them he has found camp-circle of women.
They arrange to race for wives, fastest to get prettiest, but Niha'^ga" claims
tipi in center. They start. Nih'a°Q° in lead. They tell him to stop, as he ought
to have weights at ankles and wrists. They fasten stones to his ankles and
wrists. They start again, young men giving Nih'a'^gai lead. They make
him put heavier weights on ankles and wrists. Race begins again, but Nih'a°Qa°
stops to untie stones. Young men reach tipis and select best ones. Nih'a°ga°
goes to painted tipi, peeps in and sees woman with man. Owner orders Niha^ga"
away. He walks to east part of camp and comes to tipi owned by old woman.
He goes in, and old woman addresses him as grandson. He calls her mother-
in-law, and marnies her. — D.
52.— NlH'A'^gAN AND. THE MiCE'S SUN DaNCE.
Niha^ga" finds mice holding a Sun-dance in an elk skull. Trying to look
on, he shoves his head into the skull and cannot get it out. He wanders over
the prairie until he reaches the river. Falling into this, he floats down until
he reaches women. They strike the skull, break it, and release him. — K.
53. — Nm'A^gAN and the Mice's Sun Dance.
After Nih'a^ga'i has created man and woman and other things he goes
from place to place to see if everything is all right. Comes to camp in circle
and hears noise. Sees in center big lodge. People all around singing and
drumming. Goes to place and tries to make his way through people. Finally
he thrusts his head entirely in and finds his head stuck in elk's skull. People
making dance and noise were mice in skull. He goes back. Finally reaches
sand-bar. Lays his back on surface of water and floats down. Women and
girls bathing see skull Hoating down river and tell young men to bring ropes
and catch skull. They drag it to shore and know Niha^gai^ by his color.
Nih'a°ga° tells them to hit him on top of head. Skull opens. In answer to
inquiry by girls Nih'a"ga'i says he wants to lay his head on their laps. They
louse him, he goes to sleep. They leave him and Nih'a"ga" wakes up and finds
cockle burrs all over his head. To get rid of them he cuts his hair. — D.
436 Field Columbian Museum — Anthropology, Vol. V.
54. — NiH'A^gA'^ CUTS HIS Hair.
Nih'a'^ga'^ finds women at river taking bath. They ask him to be their
child. Nih'a'^qa'i selects best one as first mother. Lays head on lap, others
louse him, he falls asleep. While sleeping, burrs begin to stick to him, until
head covered with them. He awakes and pain about face and head caused by
burrs is so great that he cuts off all his hair. He accidentally runs knife into
head, which makes it bleed. Starts for tipi and as he gets to it cries very bit-
terly. Tells his wife he is very glad to see her, as he had been told she was
massacred and he mourned for her and had cut ofif his hair short. — D.
55. — NlH'A^'qA^' CUTS HIS HaIR.
Nih"a"ga" while traveling is persuaded by two women to let them louse
him. When he goes to sleep they put burrs into his hair and leave him. When
he awakes, the burrs hurt him so much that he cuts his hair. Returning home
he weeps and pretends to have cut his hair on account of a report of his
wife's death. — K.
56. — Nih'aN(-an goes Fishing.
Nih"a°ga° sees a man fishing with a line made of his own skin, and learns
the trick from him. He fishes too often and a large fish drags him into the
water and swallows him. He is rescued by the man who taught him. — K.
57.— NiH'Ai^gAN sharpens his Leg and dives on the Ice.
Nih'a"ga" visits his friend, who provides food for him by sharpening his
leg and stabbing buffalo. Nih'a-'Qa" invites him, and when he comes, sharpens
his own leg. He sticks fast in the buffalo he has kicked. His friend rescues
him and provides the meat for him.
Nih'a^ga^, visiting again, is given food to eat by his friend, wjio dives
from a tree through the ice and returns with fish. Nih'a'^ga^ invites him and
then attempts to do the same, but strikes the ice and is nearly killed. — K.
58. — Nih'a^c.a^ dives on the Ice.
Nih'a^qa"^, in trying to imitate his host who procures food by divting through
the ice, injures himself. — K.
59. — Medicine-Man Kingfisher dives through the Ice.
Medicine-man camps alone with his wife. Friend visits them. Medi-
cine-man has no food. Sends wife to lake to see if there is leaning tree. Wife
returns and tells husband. Medicine-naan paints, takes bone whistle and goes
to lake with friend, blows whistle, plunges through ice and brings out two
beavers. Medicine-man skins beavers and gives meat to wife to cook. Medi-
cine-man eats with friend. Visitor tells medicine-man he possesses same power
and goes home. Early next morning, wife goes out, sees man standing, husband
says it is medicine-man and tells him to come in. He says they have no food,
but will get some. He paints himself, takes bone whistle and goes with medi-
Abstracts — Dorsey and Kroeber. 437
cine-man to lake. He blows whistle and plunges toward ice. Head strikes;
he is senseless for time. Medicine-man upbraids him, then takes bone whis-
tle, climbs tree. He blows whistle, four times makes leaping motion, plunge:^
straight down into ice and comes up with two beavers. They take beavers to
tipi. Wife cooks them and they have a good meal. Medicine-man goes home,
laughs so much that wife asks him why. He tells her of his friend's failure. — D.
60. — Nia'A^cN IMITATES HIS HoST.
Nih'a^^a^ near river was invited to enter tipi of man and wife. Man
apologizes for not having meat. Tells wife to get piece of bark; also stick.
She puts bark on stick and holds it to fire. Bark turns into tenderloin, well
roasted, which she beats and places in wooden bowl. Meat is dry and she asks
what they shall have for tallow. Man combs his wife's hair, parts it in middle,
and rubs parting stick in red paint and makes red streak from forehead to
back of neck. Then he tells her to bring axe and sit down and face him.
Husband takes axe and strikes. Skull opens along red painted line. Woman
sits still, alive, while man produces brain and converts it into tallow. Gives
it to wife who makes pemmican.. Wife dishes out pemmican to visitor,
who eats. Nih'a'^ga'^ tells man he possesses same power. Invites him to come
to his place. Nih'a^Qa'i .goes back to tipi and tells wife what to do when his
friend comes. One day man comes. Nih'a^ga'^ sends wife for bark and small
stick. Bark is roasted and turned into meat. Wife beats meat, placing it in
bowl and asks for tallow. Nih'a^gaii combs her hair, parts it in the middle and
makes red steak over her head. He takes axe and after three motions toward
her strikes her, breaking head into several pieces. She is killed. Visitor
laughs and goes to dead woman, rubs her, she is healed. He takes the axe
and after three motions strikes her on head ; woman is still sitting alive and
man takes brain out, wiith which woman makes pemmican. — D.
61.— Nih'aNCAN IMITATES HIS HoST.
Nih'a^ga'i finds his friend without food. The man sends his children out-
side and food falls down. Nih'a^ga'^ invites him. He gives his children food
to drop in front of the tent. He calls four times but the food does not fall.
When he goes outside he finds his children asleep. — K.
62. — NlHA^CAN AND THE DwARF.
Nih'a'^ga" believes he has killed a dwarf and starts to carry him home.
The dwarf catches the brush and letting go suddenly strikes Nih'a'^ga'^. He does
this several times. Nih'a'^ga" leaves him and sends his wife after him. The
dwarf has escaped. — K. >
63. — The Woman and the Horse.
As the people travel, a woman goes back to look for a colt. She is met
by a young man. He carries her off. He is a wild horse. She lives with him.
Her husband and the people look for her but finally give up the search. (Un-
finished.)— K.
438 Field Columbian Museum — Anthropology, Vol. V.
64. — How THE Dwarfs were killed.
The dwarfs beg the people for the heaviest part of the meat. Their re-
quest is granted and they take the lungs. A person going to the dwarfs'
camp sees their hearts hanging up. He pricks each one and the dwarfs fall dead.
— K.
65. — How THE Cannibal Dwarfs were killed.
Man traveling in search of game sees smoke in timber. Finds tipi by
itself. Goes in and sees blind dwarf sitting alone. Pretends he has come to
deliver himself for food. Man goes out and cuts stick which he sharpens at one
<?nd. Asks what are things suspended to tipi poles. Dwarf tells him they are hearts
belonging to his relatives. Man asks whose heart one is and dwarf says his
father's. Man punches heart with stick and father drops, while relatives of
dwarf are away looking for human food. Man then asks to whom the next
heart belongs. Dwarf says to his mother. Man punches it and owner of
it drops, being away from tipi. Man asks dwarf owners of different hearts
and pierces them with stick. Dwarf says last heart is his own and when man
pierces it he dies. Appearance of dwarfs was cruel and speech like that of child.
— D.
66. — The Cannibal Dwarf.
People moving to another camping ground, two young girls forget some
things. They go back and ask of a dwarf if he has seen anything of their pil-
lows. Instead of telling them, he asks them their names. One said her name
was Bracelet (Worquney) and the other Thick Hair (Bathaney). He laughs
heartily and turns from girls. He continually asks their names, turning his back
on them, because he sees he has the advantage of them. Girls run away from
him. Small man calls after them but girls are afraid of him. He would have
outraged them and killed them for food. — D.
6"]. — The Dwarf who tried to catch a Woman.
A dwarf seizes a girl in order to marry her. She persuades him first to
€nter the river and wash himself. While he is under water she hides under
the overhanging vegetation of the bank and remains there until morning, when
she is rescued. — K.
68. — The Dwarf who caught a Woman.
A dwarf seizes a girl, carries her off, and marries her. She lives with
the dwarfs and has a child. The child cries until the dwarf takes his wife back
to the people. The fourth time she is recognized by her family. She gives
them much meat, which the dwarf brings her four times. Then he does not
come back. — K.
69. — Sleepy-Young-Man and the Cannibals.
In camp-circle, nice young man, but lazy. Always on bed. Father one
day expostulates with him and says he will never get to the cannibals if he
sleeps all the time. On fourth morning young man gets up, having decided to
Abstracts — Dorsky and Krokhkr. 439
look for cannibals. Goes to old woman's tipi. lie tells her of his laziness
and what his father said. Asks if she ever heard of them and if she knows
way. She tells him that cannibals live toward sunrise, a long journey. Sleepy-
Young-Man takes food, some sinew and starts. When gone some distance, he
builds fire and throws sinew into ashes and it contracts, which makes earth
-contract. Comes to tipi of old woman and husband. Sleepy- Young-Man
goes in and asks way to the cannibals. Old woman gives him more beef and
tallow, also pieces of sinew. Pie goes on as before. Finds middle-aged man
and wife in tipi, again inquires and goes on as before. He finds tipi, of sheets
of iron. Goes around four times, weeping. Woman hears him, asks him in.
He tells his errand, she says she will help him. She says she makes special trips
to the cannibals' tipi and stays certain time; they have geese who warn them of
strangers. She gives him her body, a pair of moccasins, says that if he raises
hand, geese will recognize sign as from her. Says there are seven cannibals ;
oldest is her husband ; least one very cunning. At certain times oldest has
intercourse with wife, when she returns to iron tipi. Sleepy- Young-Man
goes off toward dwelling of cannibals. Sees signal flag on hill and geese begin
to cackle, but cease when he raises hand. Cannibals rush out, he raises pair
of moccasins. They go back into tipi and direct young man to sit with oldest
one. All glad to see him bring pair of moccasins. Least boy keeps watching
and remarks to the others. Woman has forgotten to change muscles of young
man. Brothers have planned to go on hunt and leave oldest brother wnith wife.
Oldest brother stays at home with supposed wife. Sleepy-Y'oung-Man louses
husband and cuts off his head. Grabs head and escapes from tipi, but geese
give alarm and sign is heard by brothers who return. They run after young
man and reach last divide just as he reaches iron tipi. Woman tells him to
run around camp four times. At fourth time she opens door and he enters.
They demand person who killed brother. She takes Sleepy- Young- Man and
swings him against door. It opens wide enough for cannibals to stick their
lieads in, but door swings back and cuts their heads off and they drop inside.
Woman asks for husband's head and tells Sleepy- Young-Man he can skin
rest for himself. He does so. Their hair is like flame of fire. Sleepy-
Young-Man returns home, goes direct to father's tipi, late at night. In morn-
ing father sees man sleeping on bed and tells him sarcastically to get up as he
might spoil his son's bed. When he gets up father recognizes his son's beauti-
ful face and kisses him. Old man goes out rejoicing, waving scalp-locks to the
people. — D.
70. — The Beheaded Ones.
A young man is blamed by his father for sleeping too long. He is told
be w-ill never reach the beheaded ones. He starts out and at last reaches
seven young men. He disguises himself as a woman and marries one of them.
While the rest are hunting he louses one and kills him, fleeing with the head.
Birds give warning to the other six and they pursue. The young man reaches
an old woman with an iron tent. The pursuers demand him. The old woman
cuts off their heads with the iron door of her tent. The young man returns to
his parents with the seven scalps. — K.
44° Field Columbian Museum — Anthropology, Vol. V.
71. — The Cannibal Babe.
An infant is found to have devoured chiefs. The people abandon it and it
rejoins them. They try to kill it by feeding it to the dogs, but fail. — K.
72. — The Woman and the Monster.
Woman on trading trip to Crows tries to cross Platte River. She ib-
drowned and finds herself standing in dry sand. Two young men (soft-shell
turtle and beaver) come. Woman goes with them, who say they have come
after her. They come to black painted tipi, with picture of water monster on
each side, both facing door and winding around bottom. One monster red,
other spotted, black and white. In front of door is red painted sun. Back of
tipi is half-moon in green. Bunch of eagle feathers tied to tipi pole. Woman
sees beautiful young man, painted red and naked, with more young men, at both
sides, sitting. In front of them are medicine bags, with other small bags of
medicine. Woman sits on right side of beautiful young man. He says he is
charmed by her pretty looks and has sent after her and if she wants to see
her folks again he will have to ask her for intercourse. He tells her of the
animal family to which each of the other men belongs. In front of medicine
bags are many water animals. Men turn to animals, which look at woman
sharply but respectfully. They have intercourse. Then man tells woman he is
owner of rivers and lives near steep banks. Others live at springs and small
lakes. Says she is not to eat fish. To show respect, people are to cut off small
pieces of their skin. These they are to tie in small bundle and place on stick,
close to springs and steep banks. In return he will see that they cross water in
safety and swim rivers with their children. Man also directs stick to be pointed
to head and then to mouth of river and prayer to be offered to him, Grandfather,
Last-Child, for long life, prosperity and happiness, protection from injury,
that water they drink may be clear and wholesome and that their seed may
multiply. After man tells her of certain restrictions, woman goes out and finds
herself standing on bank facing toward deep water; above is steep precipice.
Monster tells her to paint herself red when she wants to see him again, to
plunge into river and on coming out she is to be cleansed from all impurities
and to offer prayer. — D.
73. — The Woman who gave birth to a Water Monster.
Three women returning home after searching for fiber come to running
spring. First two women leap across without trouble. Last woman makes leap
and feels heat enter her body. As menstruatiion does not begin she becomes sus-
picious. She becomes big and goes to medicine old woman (Hairy-Face), who
knew something of water monster. Woman asks old woman to accouch her.
She promises. Ninth month comes and woman sends for Hairy-Face. Hairy-
Face gives woman root tea and paints her in spots. When placed in usual way,
flow of water, but no blood comes. Hairy-Face searches for infant. Inside of
tipi filled with water which puts out fire. When water soaks into ground
Hairy-Face finds infant and covers it with a blanket. On lifting cover there is
animal with slender body, short legs, feet like those of cow, and body spotted
Abstracts — Dorsey and Kroeber. 441
black and white. It has short, broad forehead, face like dog, but no eyes.
Women frightened and go out. When they come in, Hairy-Face uncovers
infant and it disappears. — D.
74. — The Water Monster.,
A hunter who has killed a bulialo cow injures the unborn calf. It speaks
to him and frightens him, and when he goes home follows him. Next morning
a water monster is in and around the tent. The man is blinded, but his wife
propitiates the animal with gifts and carries it to the river. — K.
75. — The Water Monster slain.
Two women go to Little Wind River for water. They see in middle of
channel back of animal. It lifts its head, swims up current and looks at
women. They are hypnotized by streaks of flashes from its eyes. They watch
monster trying to stick itself in sand-bar. Finally it goes in and makes ridge.
Woman go and fetch men, who conclude it is Hiinichabiit, water monster.
Three men wade to ridge and dig out body. They succeed and carry monster
to dry land. They send criers to tell people to bring offerings so that mon-
ster will not get mad. They send necessary present and adorn monster
so heavily little of its body is seen. Indian non-believer shoots monster in
forehead, takes best things and rides away. Monster gradually sinks and disap-
pears all at once. When petrified, it was like cow lying on ground.— D.
76. — The Man who became a Water Monster.
Young men follow buffalo tracks into a deep cave. They emerge and see
the land of the buffalo. When they return, a water monster fills the cave and
blocks their way. They burn it through. One of/ them, though remonstrated
with, eats of the meat. As they journey, he changes until he becomes a water
monster. He is left in a spring. His brother by sacrificing to him is alwajs
victorious. — K.
■jj. — Snake-Boy.
Wife of young man of war-party wanders off in wilderness and weeps
in solitude. One day while doing quill work, charming young man comes
before her. He smiles and asks her to establish tie of friendship as her hus-
band is absent. He tells her he has been fascinated with her since she was a
girl and intended to buy her at one time, but his parents thought he was too
young. He promises if she will take him for her lover not to tell any one. He
calls on Flat-Pipe, Thunder and Water Monster to hear him. She. consents
and after kissing and embracing an event takes place. Young man leaves her
toward evening, woman starts for home, her husband being completely for-
gotten. Woman afterwards constantly tries to see husband but he never comes
near. Month passes and it is her time for menstruation but it does not occur.
About the seventh month her sides give severe pain. She feels as though
something is winding around stomach. About ninth month sickness comes on
and at times she is unconscious. She becomes weaker until womb with baby
drops and she falls dead. Baby bursts out and rattles. It is rattle-snake. It is
thrown into fire and burned up. — D.
442 Field Columbian Museum — Anthropology, Vol. V.
7S. — The Man who became a Snake.
Two young m-eii start from camp-circle on war-path. They come across
two large eggs in nest on ground. They get ot¥ horses to identify eggs.
They dispute. One says they are goose eggs ; other that they are from snake.
Former takes them and at night boils and eats them. In morning his body
is swollen and during day he becomes so fat his partner has to cut his clothes
to get them ofif. He gets fatter all the time and looks strange. Tells partner
his body is going to change. Becomes big snake, with long .body and very large
eyes. Snake sends word by friend to relatives of change and tells him to sad-
die horses. Snake goes with man as far as river. At other side is cliff. Water
IS deep. Snake says he is going to stay in deep water against bank and sends
word to his folks that when they wish to cross near there to throw intestines
into river for remembrance of him and he would see they crossed in safety.
Snake starts into river and stays there. — D.
79. — The Woman who had Beaver Children.
Two newly married women go to river for water. On other side is steep
precipice and deep hole below. As one of them stoops and dips vessel in water,
sun rays are reflected from deepest place on other side and strike her. Her
companion tells her to empty her vessel, but she refuses. Other woman does
not dip her vessel, as she fears something might happen to her. Woman who
dips vessel becomes pregnant. She is attended by companion and finally gives
birth to baby which resembles beaver. It breathes for short time and dies.
She gives birth to beavers several times, but they have no tails. Years pass,
and she has real baby. He grows up big boy and is sent to school. During
summer vacation boy is drowned in Wind River, so woman cannot raise children.
— D.
80. — Bear, the Six Brothers and the Sister.
Seven young men go on war-path. Bear comes and destroys all people
except girl. Girl becomes servant of bear and goes after water. War-party
returns and meets girl, who tells them of destruction of people by bear. They
offer girl rabbit meat but she declines it as bear is suspicious. They show her
how to knock over a rabbit. She takes rabbit and when bear asks where she
got it she shows how she killed it. Next time girl goes for water brothers ask
her to find vital spot of bear. She does, and tells them they can kill bear by
hitting small black spot. Sister escapes, meets brothers and they all run for
freedom. Bear follows. When sister sees bear gaining, she stops and kicks
shinny ball. Ball ascends, one of brothers goes up with it and lights in the
sky. Thus she sends all brothers and herself up to sky. Bear sees act and
stops, crying. Scratching himself much causes blood to flow, which indicates
circle of stars with sister as lone star off to one side, sitting away, teaching
morality for people. — D.
81. — Foot-Stuck-Child.
Young men live alone. One of them hurts his foot, which swells. A
child is born from it. She grows up. Bone-bull demands her lin marriage.
Abstracts — Dorsk.y Ax\d Kroeber. 443
The young men refuse, Init the bull is so powerful that at last they consent.
They sent] him the girl with various objects which become the parts of his
body. The young men try to recover their daughter through various animals,
all of which fail, until the mole and the badger burrow mider the girl, who re-
turns with them, leaving her robe in her place. She flees with the young men
and they take refuge in a tree. The buffalo pursue them. All go by the tree
except a tired calf, which finds the people. The buffalo butt the tree, trying to
wear it through. They nearly succeed but are disabled. Then the bull charges
against the tree and the fifth time sticks fast in it. The young men kill him.
A rock demands the girl in marriage and frightens the young men into
giving her to him. She is again rescued by the mole and the badger. The girl
fiees with the men, retarding the pursuit of the rock by making a canyon behind
them. At last she kicks a ball up and with it raises the men and herself to the
sky. I'hey become stars. — K.
82. — Foot-Stuck-Child.
A girl is born from the wounded leg of one of several men. A bull carries
her off. The mole rescues her by burrowing. The bull pursues the people,
and when they climb a tree the buffalo try to knock it down. At the last charge
the bull is killed. The girl by means of a ball causes herself and the men to
rise to the sky, where they become the Pleiades. — K.
83. — Splinter- Foot- Girl.
Seven young men start for big camp-circle on war-path. After days of
journeying they come to stream with beavers' dam. They walk in single file
and all cross in safety except youngest one who gets splinter in foot as he is
about to land on other side. They continue journey but have to pack young
man who hops on one leg to next camping place. They erect shelter for dis,-
tressed comrade, whose foot is much swollen. Early in morning on three fol-
lowing days, others start in different directions in search of game, leaving young
man to rest himself and attend to hides and beef if foot will allow him.
Shortly after others have gone out on this day he feels of swollen foot and finds
it quite soft. He takes thorn and pierces abscess and there comes out little girl
fully formed. He wraps her up in tanned buckskin hide. In evening he places
her under cover with rare meat to suck. Hunters return heavily laden and
inquire after foot. He says abscess is disappearing. He is able to help himself
and instead of fat meat he gets white intestines and roasts them. He watches
cover of little girl and chides others wdien they go near her in search of things.
In morning sick man is again left by himself. He gives little girl small piece
of small intestines to suck. Makes moccasins, fringed buckskin dress and other
wearing apparel. Next day while others are away he makes ball and stick for
shinny game. He sends daughter in buckskin dress and leggings outside to enjoy
herself. Young men see her and sick man tells them of her coming from ab-
scess. Splinter-Foot has separate bed 'and during night performs trick which
changes shelter-tipi into good commodious tipi with beds and ornamented
articles. In morning all yomig men go out for big hunt. They warn Sphn-
ter-Foot not to pay any attention to call to help in shinny game. She examines
seven buffalo hides to see if they are well tanned and then begins to do quilled
444 Field Columbian Museum — Anthropology, Vol. V.
work. She heais great noise in front of tipi. Players call to her to go
out. She does not and people go. Young men return. She tells what has
happened. The two following days same things happen as on first day. Father
is pleased that daughter oheys and works strictly at her occupation. Next
morning father renews his warnings to daughter, saying they might be away
longer than usual. Men start off in search of game. Immediately afterward
there come tumult and cries to Splinter-Foot for aid. While quilling robe,
shiinny ball rolls up to top and enters tipi, lighting on her lap. Voices outside
tell her to throw hall, if she cannot come out. She pierces ball with awl and
throws it off from her lap. She is led by ball into crowd. She runs at full
speed with ball into goal, winning for her side. Game is over and she is led
away. She comes to buffalo bull, then to others in succession, and finally
reaches main herd, in which Lone-Bull is in power and authority. Lone-
Bull hears of arrival of his wife and orders her to come and sit in front with
liead completely covered. He allows none of young steers to go near her.
Young men return from hunting and find Splinter-Foot has gone with people.
Next day they send for Crow and tell him to go and bring her back. Crow
goes and caws to attract her attention, but Lone-Bull orders him away. He
and comrades are having game of big-wdieel and therefore sit in horseshoe
shape. Magpie is sent to fetch daughter, but without success, then Mouse,
who also fails. Mole comes and offers his services, as he can travel under-
ground. Mole goes off in ground toward place and about half distance peeps
out to see direction. He appears quietly under nose of woman and tells her
he has come after her. He makes circular hole about size of Splinter-Foot,
so as to leave her robe, and tells her to follow him. Robe is left in sitting
attitude, as if she were still there. At opening when mole peeps out, they go
out and walk away to tipi. Lone-Bull orders Splinter-Foot to come to bed
several times and at last threatens, but w^oman does not move. He paw^s
ground, makes terrific plunge and hooks at her, which sends buffalo robe in
air.' Lone-Bull runs through herd hooking steers through jealousy and de-
mands return of wife. Finall}^ council is held and investigation suggested.
They find hole with scent proving she has been carried away. Lone-Bull calls
all herds to come and dig up tunnel and they hook its course by turns. Woman
hears noise and wishes for tall cottonwood tree with plenty of stout branches
good distance from tipi. It is there. Herd reaches end of tunnel and finds no
one. It divides into four divisions in lines wath Lone-Bull in front line. He
comes to tipi, finds no one and orders tipi to be trodden down. Following trail
of last herd is poor lone cow and scabby calf. Calf runs to cottonwood
tree to rub itself. While rubbing he scents woman and tells mother who goes
to tree and sees men with daughter up in it. They have many arrows and
ascend tree. Mother sends calf to overtake last herd and tell cow with
calf they have discerned people. News circulated through herd and is carried
to next herd and so on until it reaches Lone-Bull. Lone-Bull returns with
herd and orders tree to be hooked. Animals hook tree with terrible force.
Young men shoot at them. Mole informs them of bull's vital parts, — neck and
tenderloins. Tree gets smaller and buffalo lie all around dead. Lone-Bull
very angry, makes terrific plunge at center of tree, which sends both horns
clear through. They stick fast. Brother descends tree and kills him with
arrows. They make blazing fire, which completely destroys him, leaving only
Abstracts — Dorsey and Kroeber. 445
his ashes. After people have Httle rest, they decide that it is not wise for
animals to have human wives. Whole body will be softer (more vulnerable)
and they will be victims of human beings. — D.
84. — TENDEKFOOT-WOilAN.
Seven young men go on war-path. One steps on thorn Ijut pays no atten-
tion to it. They camp. Next morning, man complains of swollen foot. etc.
They decide to stay until he gets well. Young men go after game. One day,
when party are in search of game man pierces sore with bone awl. Out of sore
place comes girl baby, crying. Man wraps baby up. When others return they
wish baby to grow up as daughter. Baby grows and is industrious. She is
Avarned that if she hears people playing shinny to pay no attention. Game
is heard. Second and third time game is nearer tipi. Women who are play-
ing ask Tenderfoot-Woman to play, as Buffalo-Bull is waiting for her.
Fourth time big noise is heard and ball enters and falls on her work. She
snatches it up and throws it toward door. She ffies out with ball. She goes
to Buffalo-Bull in center of herd and becomes his wife. He is very jealous of
her and tells wife not to look at other buffalo and to keep her position until
ordered to move. When young men find daughter gone, they ask different
birds, animals and insects what they must do to get her back. Gopher says
he can, and starts underground. He tells her to arrange her robe as if she
were sitting down. She escapes through gopher's tunnel and gets back.
Buffalo herd is going to water for drink. Buffalo-Bull tells wife to get up
and come along. Girl says nothing. Buffalo-Bull mad and strikes her, but
she is gone. After scenting her direction, herd starts on her trail. When
3'oung men with daughter see herd coming they are frightened and obtain
safety in tree-top. Herd sees them and Buffalo-Bull orders other buffalo to
charge on tree. They do no good. Buffalo-Bull charges, becomes fastened.
One of men conies down and kills Buffalo-Bull by striking him on side of neck
with Imife. They place wood around his body and fire burns him to ashes. — D.
85. — Light-Stone.
In tipi are six brothers and sister. Oldest brother starts on trip to other
camp-circle. He comes across tipi well tanned by smoke. He goes in. Old
woman lying on bed asks him to take rest. She asks him to tramp on her back
to relieve pain in spinal column. Young man walks slowly on old woman's
back. She asks him to step lower down. He does so and puts his feet on sharp
rib. like spike, killing him instantly. Old woman gets axe and some tipi pins
and stakes him to ground by hands and feet. She takes pipe and smokes and
after she has burned out tobacco places ashes on eyes, mouth and breast of
young man. The same fate befalls the other five brothers on succeeding days.
After last young man has gone, sister feels sad and lonely and goes to distant
hill, weeping. She finds small round 'transparent stone, accidentally swallows it
when she goes to sleep. She gradually grows in size, until she gives birth
to boy. Boy grows rapidly. Mother packs him on back and walks about hill
weeping. Boy asks what is matter and she tells him of absence of his uncles.
Boy grows to be man and makes bow and arrows. Light-Stone or Transpa-
rent-Stone tells his mother he is ready to go on journey and inquires which
446 Field Columbian Museum —Anthropology, Vol. V.
way his uncles went. Boy starts with bow and arrows and comes to well-
tanned tipi. He knows danger there. Old woman sees him and asks him to
come and trample on her backbone. Light-Stone consents, and goes to her.
He barely puts his foot on old woman's back and she tells him to get on with
both feet. He walks about on back and steps on sharp spike, but since his
body comes from stone it overpowers sting and he becomes large stone, having
enormous weight. Old woman asks him to get off, but he refuses and, m-
creasing his weight, crushes ■ her body, telling her he is paying her back for
destroying his uncles. Light- Stone piles wood on old woman and sets fire ta
her. Sparks from her body fly away and light at short distance, saying.
"Light-Stone cannot injure me." He goes and takes up sparks and throws
them back on fire, until whole body is in ashes. Light-Stone, with bow and
two red and two black arrows erects willow sweat-lodge. At short distance
from sweat-lodge, he shoots black arrow up in air and tells uncles to get out
of lodge. Lodge moves at bottom. Then he shoots red arrow and tells uncles
to get away. He then shoots black arrow, again addressing words, and lodge
moves at sides. He shoots last red arrow and six uncles come out alive
again. Light-Stone tells uncles who he is and what he has done. After thank-
ing and kissing him, they go back and sister meets them near tipi. She kisses
her brothers and son and they are at peace. Old woman comes to tipi. with
iron digging stick and big bag. After addressing them she drops heavy bag
on ground and says she is going to take it inside — it is sacred bag and she is
its owner and therefore she can open it, but it is prohibited to others. There is
something inside that she will not let them see. Young men go on hunt and
sister with boy go to hill to watch for their return. Sister sees old woman go
out and look around and she becomes suspicious of her. She sends boy to
see why she did so and he tells mother that old woman possesses cruel feeling
toward human beings and he will play trick on her. Boy turns into wood-
pecker and lights on tipi pole and pecks, which makes old-woman hide contents
of bag. Slie goes out to see what it is and sees bird pecking at pole. She goes
back. She opens bag and spreads out men's costumes, and says seven men and one
woman should have plenty of hair about them to finish skirts and leggings. She
says she will wait a little longer and then kill them all. Woodpecker informs
mother. On return of young men from hunt all are secretly informed of
danger. They plan to get rid of old woman and bag. Son tells old woman
to go and dig potatoes. After she has gone young men gather wood and place
bag on top and set fire to it. Wind blows toward old woman and she smells
odor of bag. She runs to fire and with iron digging stick pokes bag out. .'^he
unties it and finds two human testes uninjured, cover of shield is burnt up.
but inside iron disc is all right. She takes headdress of two human testes,
ties them together and ties them back of her head. She takes iron digging stick
and shield and begins fighting young men. They shoot at her, but arrows come
bounding back from iron shield. Light-Stone advances to her, shoots at head-
dress, hits it in center. She falls dead. They put her into fire again and she is
burned up to ashes. They all agree to return and soon reach camp-circle. Sis-
ter attracts young man and she is married with consent of brothers. She gives
birth to girl. Family has now prettiest young man and girl. Young man has
separate bed on west side of tipi. During nights, young girls come in to sec
him. They ask him to take a wife. Parents say he is too young to marry.
Abstracts — Dorsey and Kroeber. 447
on
All are refused. One night his sister, seeing no one near, lies down
bed with him. She does not answer his questions and he cannot find out who
she is. She comes to him several nights without speaking. He places paint bag
by pillow and at night he puts finger into paint bag and makes streak on her
shoulders. Young man sees finger-mark on sister's shoulder. He is ashamed
and goes to sleep again. He eats little and goes out for day. He hears chil-
dren talking about his sister sleeping with him. He goes to hill and weeps.
Whole tribe hears news. Mother goes to him, he concludes to cease bemg
human being and turns into stone, which is so light it can be seen at distance.
— D.
86. — Badger- Woman.
Man, wife and brother-in-law camp together. Woman tempts brother-
in-law. He rejects her. This goes on for some time. Wife determines to
fix young man. She digs hole underneath bed big enough for him to fall into,
and leaves about four inches of ground. Brother-in-law comes to tipi for lunch
and sits on bed. He falls into pit. Husband returns and misses brother. Wife
says he ha.'i not returned. In morning he goes to look for him, but cannot find
him. Husband does this four times and concludes wild beasts have destroyed
him. He and wife mourn over him. When crying bitterly she says under
her breath, "I dropped him and buried him." They go back to main camp.
Gray-Wolf comes to deserted camp seven or ten days after brother has been
buried alive. Wolf takes pity on him and faces to four directions and howls
for rest of wolves and coyotes to come. They dig man out of pit. He is very
thin. He goes with wolves and they furnish him with meat. When he obtams
strength, gray wolves go with him and turn him loose in camp to surprise of
his relations. He tells people circumstance of his absence. He orders big pem-
mican which wolves had asked for. They wait, sitting in half-moon circles
at distance from camp. When pemmican is made sister-in-law packs it and is
ordered to carry it for brother. They go to wolves and brother tells her to
carry burden to old gray wolves in center. As she drops it, brother^ says to
animals, "Here is your pemmican, together with the woman." She is eaten,
For her wicked deed she lis no longer part of people, but placed with anmials.— D.
Sj.^Badger- Woman. ■
Man and wnfe and his only brother go in search of food. They
camp in broad valley. Husband is very fond of brother, who is handsome
and has peaceable disposition. Husband goes after game while brother and
wife remain at home. Brother stays inside while wife gathers firewood, etc.
Husband returns loaded with beef and hides. That evening they have good
meal. Next morning, husband again tells brother to take things easy. When
husband has gone wife thinks that this is the opportunity to win affections of
brother-in-law. She prepares extra meal for him, awakens him and asks him
to eat it for her sake. Before he finishes, wife takes seat beside him, and be-
gins to tempt him. He escapes from her. Husband returns loaded with
beef. Wife goes out and brings in meat. Husband thinks wife is true.
Next morning, husband leaves and again wife tempts brother-in-law. He
goes to hill, where he sits weeping. Husband returns with more beef. Brother
448 Field Columbian Museum — Anthropology, Vol. V.
returns and they are all in good humor that night. The wife tempts the
brother-in-law on the two following days. He pushes her away and goes out
to hill, weeping because of constant temptation. Wife decides to do something.
She digs hole under his bed, covers with dirt and brush and makes beautiful
bed. Husband returns early and brother seeing him coming goes to tipi. He
sits down on bed and suddenly drops out of sight. Wife covers him with dirt
and fixes bed, leaving nothing to arouse suspicion. On husband's return he
inquires for brother. Wife says he has gone to woods. Husband eats and there
is queer noise like human cry. Wife pokes fire, into which she throws piece of
sinew. First she says sinew and then sticks make the strange noise. Finally they
retire but in different spirits. In morning husband goes in search of brother.
After breakfast he stays at home watching eagerly for his return. Next day
wife feels sorry and husband thinks really she does not know of his brother's
disappearance. They look for him for days and nights till at last they decide
that some wild beast or enemy has killed him. They then break camp and re-
turn to main camp in full mourning. They destroy everything and are left
destitute. They tell of the mysterious disappearance of young man. For days
and nights husband is on hills weeping because of brother, while wiife who
has her hair cut, enjoys herself. After they go back to main camp-circle, Gray-
Wolf appears at their old camp-ground. Gray- Wolf hears strange cry. He
listens attentively and hears human being. He has compassion and walks oflF
and cries out at four places for all wolves and coyotes to come. They come,
and all begin digging at ground and finally come to man unconscious, thin
and poor. Animals get him out of ground and lift him into standing position
and question him about his fate. He tells them he was buried. Gray-Wolf
sends Black-Wolf to search for food for man. He eats it and it gives him
strength. He goes with Gray-Wolf and others in authority. He lives with
them, is constantly fed by coyotes. Gray-Wolf decides that man shall return
to his brother. AH wolves and coyotes assemble and consent to act for his
benefit. Gray-Wolf and Black- Wolf are sent to find main camp. They find it.
All wolves and coyotes journey with young man to big camp-circle. Gray-
Wolf goes to crying man and tells him to cease mourning, to have wife prepare
pemmican and sausages. Wife comes with wood to light tipi which is in
darkness owing to mourning, and sees guest. Husband tells her to get much
pemmican and sausages ready immediately. He tells her that friend is his
brother. She goes to brother-in-law and tries to kiss him, but he tells her to
go and do as commanded. Pemmican and sausages are now provided.
Brother tells sister-in-law to take victuals and come with him. Before reach-
ing wolves and coyotes they stop, and stepping backward he cries with loud
voice for them to come and take their food. Woman is devoured with food
she prepared. Brother-in-law goes back to brother's tipi and lives there rest
of his time. — D.
88. — Badger- Woman.
A man's wife makes love to his younger brother. When he refuses to have
anything to do with her, she causes him to fall into a pit which she covers over.
The young man is rescued by the wolves and other animals. He returns to hi.s
family who have thought him dead. The woman is sent out to bring the wolves
meat and is killed by them. — K.
Abstracts— DoRSEY and Kroeber. 449
89. — Nariniiha, the Substitute.
Pretty girl refuses to marry. Visitor from another camp-circle informs
people about famous young man named Nariniiha. Pretty girl is tempted to
seek famous young man when Sun-dance is prepared. She reaches tipi and
holds transparent goat horn spoon to young man to drink, as special request for
immediate marriage. Nariniiha drinks water, thus accepting. She sits by him
and grandmother congratulates young man. Nariniiha asks girl to go to get
water. When she is gone he asks grandmother to tell girl that he murders his
wives if they follow him. After Sun-dance lodge was put up, old man cried
out that Nariniiha was to go over quickly as Sasayi was waiting for him.
Nariniiha goes over and lies down, with his head to center, for Sasayi's plat-
form. Old woman tells wife that if she does not stay with her during hus-
band's absence he would have to murder her. Excitement becomes intense.
Nariniiha affords spectacle for all, for his head and tail both shake as Sasayi
dances. Wife dresses up and walks over. Sees husband lying flat on ground
and is angry. She walks over, carrying spoonful of water and quenches thirst
of Sasayi. Handsome girl thus finally marries right man and Nariniiha has
no wife. — D.
90. — The White Dog and the Woman.
In camp-circle, industrious young woman had attractive lodge to herself.
Young men court in vain. One night, when fast asleep, young man lies down
on her bed with her. On waking she sees young man with beautiful robe,
painted white, and is overpowered. After a while she paints his robe red to
identify him, as though embracing him. Near morning, young man leaves.
After breakfast, she takes axe and rope and starts for wood, intending to find
out who young man was. Large white dog comes, wagging his tail, smiling at
her. She sees her finger-marks on dog's back. She strikes dog with axe, and
goes home in despair. Next morning she is in family way and keeps close in
tipi. Gives birth to twin dogs, male and female, which she loves and carefully
cares for. They grow rapidly. She nurses them from her breast. They run
away. Providing herself with food, leggings and moccasins, she follows their
trail until' at noon, when tracks become like those of htiman ; they lead toward
sunset. About sun-down she sees red-painted tipi. She sees her children play-
ing outside, and man's shadow inside, and hears children asking father to
receive her. Fourth time he says she may come in. On entering she sees man
painted red, with white robe, sitting in west of tipi. His forehead is
wrapped with white skin, he looks toward ground. She says she tracked her
children to his tipi. He tells her he is father of her children; that she struck
him and had best go home and leave children. She still asks that she may take
them back. Not known if she succeeded. — D.
gi. — The White Dog and the Woman.
Virgo e somno expergefacta invenem in eodem lecto invenit. She marks
his back with her paint-covered hand. Seeing that her lover is a dog, she
tries to kill him, but he escapes. She gives birth to dogs. They leave her.
following the old dog, and turn to persons. She follows the tracks. At the
children's solicitation, the man, who is the sun, allows her to enter his tent,
but sends her back. — K.
450 Field Columbian Museum — Anthropology, Vol. V.
92. — The White Dog, the Woman and the Seven Pufpies.
In big camp-circle were man, wife, daughter and young boy. Daughtv-'.r
is beautiful and has separate tipi. Many young men court daughter, but with-
out success, as she objects to marriage. White-Dog comes to daughter's tipi
and stays around it very closely. It follows foot-trail when daughter goes to
river for water. She throws stick to drive it away but without effect. When
she returns to tipi and takes her quill work, dog comes over and lies on ground.
At noon, when daughter goes for firewood she finds dog lying on ground.
She tries again to drive it away and it lies down by her while "preparing supper.
Going out for a moment she sees dog lyiing near entrance to tipi. She scolds it and
mother expostulates with her for talking so as to disturb neighbors. Before
going to bed. daughter drives stakes pins and fastens door to keep away intrud-
ers. During night dog returns and lies on bed with her, going away when she
begins to move. Following day dog again follows daughter and will not be
driven away. Dog enters tipi during night but she is awake and drives it
away. It v.alks off few paces, returns and takes bed at her side again. Next
day dog again follows her about as before. In evening, feeling queer, she goes
to tell mother, who says she probably has stomach trouble. During night, dog
sneezes and wakes up daughter, who is suspicious and determines to be on
alert. About midnight man wearing white robe comes in and lies on bed with
her. She tells him to leave her alone and go home. He then says he has for
some time slept with her and is the v.'hite-dog. Woman finally gives vip and
makes no efi^orts to escape from him. Woman manages to mark back of his
white robe with painted hand. In morning she takes vessel and goes out for
water. Dog bearing finger-mark follows her without being molested". On re-
turn to tipi she goes to timber to get some wood. Dog runs up to her wagging
its tail. She takes stone and strikes dog ' on ear, bringing blood. Dog runs
off crying and goes home to another camp-circle. Entering parents' tipi, he
says he was married and wife got mad and struck his ear. He asks them to
make seven pairs moccasins, leggings, and shirts for him. In evening daughter
goes to visit parents, sitting quietly. She tells mother of visit of young man,
who was White-Dog and that she had struck him, making him run away.
Mother disapproves of her conduct. Daughter becomes sick, goes to bed at
parents' tipi and gives birth to seven white puppies. She tells brother to put
them in bag and drown them in river. Boy takes puppies to river, but stops
at old Cottonwood tree, makes shelter of bark and places puppies inside. He re-
turns and under pretense of hunger, gets from mother meat which he takes for
the puppies. After dinner he gets big bowl filled with greasy stock, which he
carries off to his nephews. Next day he manages to take them a pot of clotted
blood soup. He takes pot home and on his return finds puppies, but changed to
seven boys, who become puppies again on going back to shelter. At dinner hi;
asks for big bowl and sister charges him with feeding puppies. He admits it
and after dinner goes and brings little ones into tipi. When they get up from
their seats they are seven bright looking youths. Boy takes them back to-
river. Father comes for them and leads them away toward his parents' camp-
circle. Boy goes home and tells of loss. Sister follows and overtakes man
with- children. She asks him to let her have oldest boy. Instead, he gives' her
leg bone for daughter with which woman returns. Parents of man give boys-
Abstracts — Dorsey and Krokber. 451
clothing they have prepared. Pitiful cry of dog at tipi. Man sends oldest boy
to inquire of trouble. Mother dog has been whipped for stealing fat meat,
because of hunger. Dog asks to be free from cruel master. Father sends
word for it to get away at night. Man and seven boys go to help dog carry
puppies out from camp-circle. Man howls and all dogs come to him and they
go together over divide to big river. People find all dogs gone. Spies are sent
to find trail. Two young men go to river and see smoke from whitish tipi in
timber and dogs at play. Dogs will not allow them to go forward. They re-
turn and tell about location of camp. Four young men are sent to coax dogs
back to camp. They also have to turn back disappointed. People send six
young men to make friendly terms with man and boys. Dogs refuse to let them
advance but people make dogs retreat. Men reach tipi and are told of cause of
dogs' leaving. They eat with people and dogs in good faith. They all return
to camp witK friendly feelings and dogs go back to their homes with better
spirits. People and dogs go on hunt. Mother gives dog fat piece of meat and
then to all other dogs. So dogs remain to this day. — D.
03. — The She-Bear and the Two Brothers.
Two young brothers are out in prairie. They see in distance person
walking. They approach the being. One brother takes off clothes, goes to
creature, which is black bear on its back asleep. He has connection with bear
which does not awake. Brothers start off home. Bear waking up smells hu-
man beings' presence. She tracks boys' trail until she reaches their tipi. She
walks to boys' bed, separates them and lies on bed between them. Father puts
up tent outside for boys and she-bear, and council is held to decide best way
to get rid of animal. When boys and bear are sleeping, Dog Soldiers come
along and kill her. — D.
94. — The Adulterous Bear.
A man, suspecting his wife of -adultery, finds a bear with her. He shoots
and wounds him, and kills his wife. The bear returns with other bears, who
attack the camp. — K.
95. — The Bear and the Old Men.
A bear burns two old men who are sleeping, until each accuses the other
and they begin to fight. — K.
96. — The Bear who Painted Himself.
A war-party see a bear painting himself by his reflection in the water. — K.
97. — The Deceived Bear.
A war-party meet a bear. One of the men feigns death. He is handled
all over by the bear. Suddenly he seizes the bear, who flees in fright. — K.
452 Field Columbian Museum — Anthropology, Vol. V.
98.- — The Bear and the Skunk.
Bear going along road meets skunk. They dispute as to right of way.
Skunk finally says bear cannot make him get out of road and cannot kill him
either — he has only one vital spot. Bear asks what is vital spot. Skunk re-
plies that when they want to kill him they get behind him and look closely at
his rectum. Skunk turns around and lifts tail and bear looks. Skunk tells bear
to open eyes wide and take good glance and he (skunk) will be dead. Bear
does so and skunk defecates into his eyes. He staggers off road and falls on
ground, while skunk yells for victory and runs off. — D.
99. — The Quarreling Porcupines.
A war-party hear what they think is a woman crying. They find two
porcupines acting like persons. — K.
100. — The Painted Porcupine.
Wife doing much quilled work but not enough quills to finish. Daughter
hears of painted porcupine and goes to,^ offer herself to him that she may get
quills for mother. He accepts and they become happy couple. Porcupine tells
wife she can pick his quills for her mother. He then has plenty, but late in
summer very few. Wife picks colored quills, fills bladder bags and takes them
to her mother. — D.
loi.- — Thunder-Bird and the White-Owl.
White-Owl and Thunder-bird challenge each other for exhibition of power.
Thunder-bird starts black clouds with great noise and wind. White-Owl starts
low white clouds with piercing wind. The black clouds and white clouds meet.
White clouds scatter snow which drifts and there is a blizzard and everything
is frozen up. So white bird gains day and is considered more powerful. — D.
102. — Raw-Gums and White-Owl-Woman.
Camp-circle with ground covered with snow. Family with young baby who
in forepart of night cries until exhausted. In morning baby nearly out of cradle,
but sound asleep. Child gentle of disposition during day and sleeps most of
time. During night child gets out of cradle and wanders off. Towards twilight
he comes back to cradle without disturbing parents. Since baby is born, frequent
deaths occur at night among good classes of people. Parents begin to suspect
child. They decide to watch him during night, but cannot keep awake. One
morning at breakfast child opens month and mother sees in his teeth fresh
morsels of human flesh. She tells husband child must be killer of chiefs. Pa-
rents sleep during day to find out strange disposition of child. At night they
pretend to go to sleep. Raw-Gums cries loudly, but parents snore and believing
them sound asleep he goes his way. He takes his pierced buffalo robe and goes
toward tipi of only surviving chief. Parents peep through breastpin holes of
tipi and watch child. Raw-Gums enters chief's tipi. Comes out carrying chief
in his arms toward river. Raw-Gums eats chief's flesh and leaves only bones.
Abstracts — Dorsey and Kroerer. 453
Parents see him climb cottonwood snag and drop remnant of chief into hollow
body of snag. Raw-Gums goes back to tipi and manages to get to cradle without
disturbing parents, who lie awake. While child is still sleeping father directs
wife to boil beef. He invites men to assemble at his tipi. Tie tells them he has
called them together to decide best plan to get rid of child. He tells them what
he has seen. Men much amazed and finally leave it with father to punish
child. He wraps baby with fat and throws it out of door and calls dogs to
plunge for it. When Raw-Gums lights on ground he becomes young man and
begins to dance around, singing, "A skeleton! A skeleton!" Bereaved families-
go to cottonwood and cut it down. They find skeletons of chiefs. People break
camp and leave locality.
Old woman, White-Owl- Woman, comes to place. Challenges Raw-Gum.v
to exhibition of power. He consents. White-Owl-Woman makes fire, stakes
blue stem and starts it to burn at bottom. Blue stem burns and falls toward
Raw-Gums, who has to seek good food. Raw-Gums goes to deserted camping
places and brings good dried beef with tenderloin fat, which White-Owl-Woman
eats. She stakes another blue grass stem and it falls toward her. She goes to
deserted places and brings in food which Raw-Gums eats. The burning of blue
grass was repeated tw'ice more and both bring in roll of pemmican mixed with
berries. White-Owl-Woman then asks Raw-Gums questions to show best intel-
ligence. She asks, what is most essential article He answers, moccasin ; what
never gets tired motioning people? ear-flaps of tipi; what never tires of stand-
ing in upright position, is always very attentive? tipi pins; what has two paths?
nose; which travels fast? brain (thought); what animal is harmless? rabbit;
which of two hands is most useful? left hand. White-Owl-Woman tells Raw-
Gums, as he had answered questions so readily, to strike her head at top. He
strikes her head with stone sledge and bursts her skull and so scatters brains,
which were snow, melting very gradually. Thus there is season of vegetation.
— D.
103. — The Skunk and the Rabbit.
The rabbit and the skunk meet in a trail. Neither will make way for the
other. The skunk persuades the rabbit that he will give him medicine for his
eyes, blinds him, and goes on his way. — K.
104. — Turtle's War- Party.
Ad bellandum proficiscuntur homines. Comitatur testudo ; quocum una eunt
verruca et vulva. Postquam redierunt verruca et vulva corporis membra fiunt.
— K.
IDS — The Girl who became a Bear.
A girl who plays at being bear turns to one. When the other children
reveal this, she attacks the camp and kills many people. The survivors flee,
leaving two children tied to a tree. A dog loosens them. When the bear pur-
sues them, they rise to the sky by means of a ball and turn to stars. — K.
454 Field Columbian Museum — Anthropology, Vol. V.
io6. — Big-Owl, Owner-of-Bag.
In camp-circle family of man, wife and boy. Boy gets mad and cries.
Mother threatens him with Owner-of-Bag, but he will not cease. She takes lad
in and throws him out of tipii, calling out for Owner-of-Bag to come for him.
He falls into bag of Owner-of-Bag, who gives him food to keep him from cry-
ing more. Mother thinks boy has gone to sleep with relatives. During night,
mother goes in search of boy, but he is gone and she goes back to bed weeping.
Next day she goes around camp, but boy is missing, and she returns in much
grief. Thought comes into her mind and she pledges to make articles with por-
cupine quills. For days she makes moccasins, leggings, shirts and various
robes. When articles finished she wraps them in bundle and starts in search
of child. As she is traveling along she hears voice, which promises her services.
Toward evening she comes in sight of river and sees tipi by itself near river.
Young boy comes out, addresses her as mother and bids her enter before grand-
father returns. She enters and finds tipi by tree with grape-vines all around.
Boy is little owl. Big-Owl hoots in distance. Little-Owl makes mother squat
with bundle under cover and bag and places arrow sticks on top of her. Big-
Owl returns and tells boy he has left beef for him to skin. He adds that he
smells footprints of mother. Boy says she has not come. Before going out
lie tells Big-Owl not to disturb arrow sticks or he will kill him. Little-Owl
soon returns with beef. Big-Owl sends him three times in succession, to kill
buffalo — first, one, then five and then ten, which will go into bag without trouble
if held open toward animals. Each time, Big-Owl says he smells mother and
Little-Owl repeats that if he disturbs arrows he will kill him. On last occasion
Little-Owl leaves five beeves unskinned and asks Big-Owl to go and finish them.
He goes, but soon returns. He goes back again on command of Little-Owl, say-
ing as he flies away, "All right, but I smell your mother." Mother gets up and
takes two pairs of men's moccasins out of bundle, placing one pair at entrance.
She tells boy they will try and escape. She steps on first pair and then on those
outside and runs at full speed. When they reach small hill she places pair of
warrior's leggings and then they continue flight. Big-Owl returns and hoots
without receiving reply. He finds moccasins in front of door and another
pair inside, and sees that boy has been carried off by mother. He takes up stone
club and runs round and round, counting porcupine quills on insteps of mocca-
sins. He starts at full speed and comes to warrior's leggings. Womari and boy
reach bottom and spread handsome shirt on ground. Big-Owl counts all quills
■on leggings and afterward on short shirt. Woman and boy continue escape and
spread at different places, scalp-lock shirt, "stake-pin" robe, "image" robe, "eagle"
robe. Big-Owl counts quills on all these articles as he comes to them, but
slackens his speed in running. Mother taunts him and walks slowdy with boy.
Big-Owl grows dizzy and stumbles. Mother spreads "one-hundredth" robe.
Big-Owl reaches robe, walks around, staggers and falls down exhausted after he
had counted half robe. Mother and boy go to him. He tells mother she has
conquered and that she is to strike him on forehead with stone club. She
strikes and breaks his forehead to pieces, as skulls of dead are treated. Mother
.and boy continue journey and finally get back to their own tipi. — D.
Abstracts — Horsey and Kroeber. 455
107.- — The Red-Speckled Horse.
Man has herd of ponies. Wife goes after stock in evening and has red-
speckled horse staked out with best horses. Red-speckled horse and wife are in
love and have intercourse every time she drives herd out. She becomes back-
ward in attending to stock. One morning husband asks wife to get up and turn
stock loose and drive them to grass. She does so, riding gentlest mare. In
evening husband asks her to bring herd in for night. When trying to catch red-
speckled horse it neighs like a stallion. She stakes it and prettiest horses near
tipi. Next morning husband again tells wife to drive out the herd, which she
does, not returning until toward noon. She excuses herself by saying she had
stopped on hill to watch herd. In evening husband sends her again to bring in
herd. On return husband tells her lo stake red-speckled horse first near tipi.
It again neighs when she goes near it, kicks ground and throws up its tail. Next
day same things occur. Husband smiles and aids wife in catching horse. Fol-
lowing morning wife takes herd to range. Husband suspects wife and follows
her. He sees red-speckled horse with her. When she dismounts it rounds up
whole herd and drives woman in midst. She stoops down and horse covers her.
Herd scatters and wife walks off home. Husband goes back quickly. Wife
finds him in bed and tells him to get up. He refuses and tells her what he has
seen. Husband goes after herd himself in afternoon. Red-speckled horse whin-
nies but seeing it is not wife stands still and grazes. He drives herd home.
Wife comes with lariat. When she has loop ready for red-speckled horse it
runs up whinnying. In tipi husband talks to wife of her crime and becomes
furious against horse. At sunset husband goes out with bow and two arrows.
Horse begins whinnying at him, thinking he is wife. He shoots horse in heart,
it vomits, staggers and falls dead. In morning husband tells wife to drive herd
to range before breakfast. She goes out of tipi and finds all horses gone but
dead one. Husband goes to see. Returns to wife and asks her to forgive him.
She blames him for killing horse, who had thought of way to have different
colored horses in herd. Husband asks wife to go and ask horse to bring herd
back. Wife goes out and tells horse his partner wants him to go after herd.
She goes out again and says husband acted without thought. Horse moves his
limbs. Wife goes third time to horse and says his partner wishes his sympa-
thy. Horse moves about and breathes. Wife goes again and says partner
wishes horse to get up and show its power. Horse gets up and shakes itself.
Husband goes out, then hears horse whinnying four times and whole herd just
then gets back. He hugs and kisses horse and then attends to stock. Husband
tells wife he w'ould like white horse, with black ears, small black eyes and black
.spot at root of tail. She tells him to bring her mare, which she mounts, telling
husband to watch small ravine until she comes back. She starts off with red-
speckled horse. He watches spot eagerly and at last wife appears, followed by
red-speckled horse and new black-eared horse. When they come to tipi husband
hugs and kisses wife and congratulates her for her good deeds, etc. He mounts
new horse and rides it around camp-circle. Next morning husband tells wife
he would like horse of whitish color, with bay specks all over body, and golden
mane and tail. Wife goes away on mare with red-speckled horse as before and
returns with new horse, such as he desired. Following day husband obtains
light dappled-gray horse in same way as before. Next morning he wishes for
456 Field Columbian Museum — Anthropology, Vol. V.
mouse-colored horse, with black mane and tail, long black streak from neck to
tail, legs at joints 'striped crosswise and hazy face like smoke. Before starting
off on mare, wife tells husband it is last time for her to go out and demand n
horse for him. It is sunset before she returns bringing desired animal. That
is the way horse paid for his crime. — D.
108. — The Man who sharpened his Foot.
One of a party of hunters, unable to restrain his hunger, eats a part of his
leg, and then sharpens his foot in order to kill his friends. They flee to the
tribe but the people are unable to injure the insane man. Many are killed. A
poor little boy shoots him and the people burn his body. — K.
log. — The Man who sharpened his Foot.
Two men were traveling. One sharpens his leg to kill the other and pur-
sues his friend to a camp. He kills many people there, until one man swallows
a rock, against which the point of the leg breaks off. — K.
no. — The Lame Warrior and the Skeleton.
Young men go on war-path on foot, heavily loaded. One, on account of
pain in ankle, cannot continue journey. They make him thatched shelter and
leave him with good supply of food. After many days snow storm. Man sees
buffalo grazing in front of lodge. He kills fattest one, crawls to beef, skins it and
lays meat opposite fireplace. During night he hears footsteps. He takes bow
and arrows and lays them by his side. Skeleton wearing tanned robe comes in,
Skeleton tells him not to be frightened, as he had taken pity on him, had
caused his ankle to trouble to prevent him from going on war-path, the rest
had been killed by enemy. Lame man gives skeleton piece of roast beef to eat
and watches it go to stomach. Ghost rubs man's ankle and makes it well.
Tells him if enemy shoots him he will be pile of bones covered by robe. Skele-
ton leads him to camp. Man possessed of ghost's gift takes part in hand-game.
They give him something to hide. He holds it in his hand until they throw
buffalo robe over him and he becomes pile of bones under robe. Ghost then
tells him not to use his name in valin. — D.
III. — MuLiER CUIUS Vagina multis Dentiijus insita est.
A handsome woman has had several husbands who mysteriously died.
Her next husband, suspicious, provides himself with whetstone. Turn ille
non membro suo sed cote usus intravit. Ille, cum dentes inesse intellexisset eos
cote limavit. — D.
112. — The Man who brought back the Dead Body.
A girl announces that she will marry the man who brings back a part
of the body of her brother; who has been killed in war. An ugly man travels
a long time, until he finds the corpse, which he brings back. The girl marries
him.— K.
Abstracts — Dorsey and Kroep.er. 457
113. — The Sioux Woman who acted as a Man.
A Sioux woman dresses and acts as a man. She goes to war and dis-
tinguislies lierself. Then she has herself shot.— K.
114. — The Faithless Woman and the Kiowa.
A young man elopes with his brother's wife. lie meets a Kiowa, whom
he attempts to kill, ihe wcmian treacherously helps the Kiowa, but the young
man finally kills him. lie returns with her to his older brother, whose friends
shnot her dead. — K.
115. — Laughter.
Many young men go out hunting and do not return. A young man is
approached by Laughter, who is the one that has caused people to laugh
themselves to death. The young man nearly dies, but succeeds in killing
Laughter with a buffalo foetus. — K.
117. — The Horse-Tick.
Young men go on war-path. They do not find enemy and turn home.
They come to small hill and stop to rest. While asleep, hill carries them off.
Hill was horse-tick. — D.
117. — The White Buffalo Cow.
Young men spy buffalo and get much meat. Young man goes in search
of buffalo and rides close to herd. He dismounts and crawls to within short
distance of herd and sees white buffalo cow. After telling war story, as was
customary, he shoots at and wounds cow slightly. Herd starts off, white cow
taking lead. Hunter mounts and again wounds white cow slightly. He does
the same and cow is weakened and follows herd. Hunter goes ahead of herd
and gets closer to it. White cow seated prominently in center. Man tells
story, shoots at animal and wounds it again. All other buffalo walk around
four times licking her face. They leave her, but she rises and follows herd.
Man follows and finds white cow again in miidst of herd. He tells another war
storj' and again shoots at cow. Herd walks around cow four times licking her
face. Herd leaves her in sitting position and looks back to see if she will
follow, but she is dead. Hunter goes to cow and prays to it. He skins it
reverently and packs his horse with hide and meat. He takes hide to priest.
When scraping sacred hide, women wear sage wreaths at wrists, waists and
ankles and on head. Women throw away waste meat from hide. Chil-
dren at play eat it. Some years afterwards their hair turns gray. — D.
iiS. — The Eight Young Men who became Women.
Eight young men on war-path. At night one turns into female, feels
ashamed. Rest advise disheartened one to return home. At end of four days
she becomes man again. Thus it happens with whole partj'. when first one
tells others he knows what was trouble with them for he was first to expe-
rience it. Transformation period of thirty-four days. Change of sex con-
458 Field Columbian Museum — Anthropology, Vol. V.
tracted while camped under eight Cottonwood trees. When they return they
tell people what strange incident has occurred to them while on war-path. — D.
119. — Journey to the Owners of Moon-shells.
Oldest of four brothers married, keeps them. Two are lazy. He tells
them they cannot see owners of moon-shells if they sleep late. One morning
boys tell brother to call oldest men. Boys go in, cleaned and dressed, and
come out different men. People are surprised. Next morning boys start in
search of owners of moon-shells. They come to old woman's tipi and ask
way and she says toward the west. Second old woman says same. Third
old woman directs boys to a camp in west with flag tipi in center, behind
which owners of moon-shells live with their father. They (two girls) with
their father take children to water to give them drink. Boys are to wait
for them. When girls see boys at spring, they stop, laughing at them. Father
tells girls to give boys water first, as they are his sons-in-law. Boys go to
camp as husbands and are taken into tipis already put up. Folks at homt^
hear about boys' luck. Youngest brother wants to go to brothers and help
them. He is ugly, has big belly and lives with mother. Mother opposes but
boy persuades her. He lives on tallow. Mother loads supplies on dog tra-
vois. They go away until they reach camp-circle where they are received by
father-in-law and others. When others are about to eat, boy insists on mother
making him some tallow soup. Camp is attacked by enemy. Boys start off
and fight and are first to get killed. People mourn day and night. Mother
takes youngest brother out to mourn, but he is not affected. He mocks mother
and speaks sarcastically about brothers. Great crying over dead arouses boy
to try to do wonder. He sends word to father-in-law to have brothers brought
into camp. He then directs bow and two black and two red arrows to be made.
Then sweat-lodge to be erected in center and brothers to be placed inside.
Father-in-law does so. Boy shoots black arrows up in air, telling brothers
to get out. Then he shoots red arrows. Fourth time brothers come to life
again. — D.
120. — Split-Feather.
Beautiful young man marries beautiful young girl. Man is jealous of
his wife on account of young man belonging to Star society. Star society is
invited to head man's tipi to play hand-game. Just before sunset the young
man comes into tipi to notify husband of game. He says he will go soon.
He pulls small feather from fan, which he splits from tip of quill, making two
separate pieces but adhering at quill end. He unties medicine bag from his scalp-
lock and takes out some medicine, which he puts on live coal; while his wife is
after wood he holds feather over charcoal to be incensed. Then he places
it under blanket at base of leanback. He goes to hand-game. Game is excit-
ing, his companions' side losing. He loses all that he took with him. He tells
servant of Star society, who has won wife's affections, to go over to tipi and
get more arrows. Servant goes to tipi and finds wife alone. He tells her of
his errand and says they ought to improve chance before he goes back. She
consents. They cannot separate. Game goes on and another man is sent
as messenger. He goes after arrows and sees couple. Young man sends him
Abstracts — Dorsey and Kroeber. 459
to his older brother to inform him of his predicament. Brother takes pipe
filled with tobacco to husband at hand-game and offers it him with four head
of ponies in payment of brother's deed. Husband puts it off until game is
over. Older brother then hands peace-pipe to him, which he takes along to
his own tipi. Husband pushes pine sticks into fire and laughs at guilty party.
On entreaty of older brother he sits down on one side of tipi and pulls out
wing feather and splits it in two pieces and couple part. Then he takes pipe
and lights it, smoking it for peace and good will again. He says he has known
the actions of wife with young man and wished to make her a good wife
thereafter. — D.
121. — Spitting-Horn-Shell and Split-Rump.
A beautiful girl tells father she has decided to look for young man named
Spitting-Horn-Shell, noted for beauty. Father consents. Young woman starts
and gets to camp-circle, where she is told that he lives farther on. She reaches
three other camp-circles in succession but young man not in camp. She
arrives at fifth camp-circle along river. There was preparation for Sun-dance
ceremony in which Spitting-Horn-Shell was to participate. When Split-
Rump (little-bird) hears beautiful girl is coming to marry Spitting-Horn-
Shell, he goes out and meets her. She asks him where she can find Spitting-
Horn-Shell. He replies that he is the identical young man. She says his
appearance does not answer to description of Spitting-Horn-Shell. She asks
him to spit out horn shells and he spits out cut-bone shells. She finally decides
to go with him as wife to his mother's tipi. Sun-dance lodge is up and men
are ready to dance. Split-Rump is to take part. In morning, Spitting-Horn-
Shell is spitting out horn shells on ground. Split-Rump, standing by door,
spits out cut-bone shells. Chiefs order Split-Rump to quit dancing and they
lay his body flat before beautiful young man to dance on. Split-Rump in-
structs his mother to watch wife closely. She is charmed by music in Sun-
dance lodge and decides to see dance. She hears people calling for Split-
Rump, and tells him. He tells her he occupies leading place, but she knew he
must be platform for Spitting-Horn-Shell. She goes to lodge and peeps in
to see dancers. She sees beautiful young man back of center pole. When he
stops to rest he spits out horn shells on ground and children pick them up.
Chiefs tell children to keep away, that woman who has come to see Spitting-
Horn-Shell may be able to gather up shells. She goes to young man and seats
herself close to him as wife. After dance they walk out as married people
to tipi of Spitting-Horn-Shell's parents. Some time afterwards Split-Rump
kills rival. Search is made for him. He escapes to river and dives in water
up stream. He comes out on other side. People chase him and he dives
into big lake. People kill big herd of buffalo and make water bags of intes-
tines. They dip out water from lake in order to catch Split-Rump, but they
get tired as water comes up from bottom. People tell him angrily he shall re-
main close to lake and not fly high or leave that place. — D.
122. — The White Crow.
The white crow keeps all the buffalo hidden. He is discovered by the
eyes he carries in his quiver. His course home is followed. At last people
460 Field Columbian Museum — Anthropology, Vol. V.
succeed in enticing him to alight on game and he is caught. He is tied in the
smoke hole of a tent until he turns black. He is released and the people come
to him. He is deceived into harboring a little dog, which drives the buffalo out
of a hollow mountain. The buffalo scatter through the world. — K.
123. — Man-Above and his Medicine.
During Sun-dance, Man-Above had separate tipi in which to fast four
days. Each time he fasted, animal, in.sect or bird, or Supernatural-Being
would take pity on him. Becoming medicine-man he was bewitched by another
man, by means of worm, found in pith of sunflower. He knew who had be-
witched him. Instead of doing harm, Man-Above removed troubles of others,
i. e., he was gifted to heal those affected by poisonous insects. Was called
Man-Above because a good doctor. He would cause things to appear natural
before people. Was shown by bull to doctor with tail, rattle, etc. Before
going to sick, required pipe filled with tobacco as offering to spirits. Every
spring, when sage fully grown he calls followers for general rehearsal of songs,
to make more medicine, to tell new ways, etc. — D.
124. — Skull acts as Food-getter.
Man, wife and handsome daughter by river. Daughter goes after water
mornings, noons and evenings. Father tells daughter they have no more
food. Somebody hears remark. Daughter goes after water and sees dead
buffalo cow. She tells father. Father and mother bring in beef and they
have good meal. Next morning, daughter finds another buffalo. Next morning
she finds fat female antelope. On following mornings daughter finds dead
on trail deer, black deer, female elk, and male elk, successively, each little
nearer to tipi than preceding one, all of which are used as before. Family is
now well supplied with fresh meat and dry meat. One night, comes voice,
taking deep breaths, saying it has brought the burden, dropping it by door.
In morning daughter goes out and sees fat bull lying dead. Father and mother
skin bull and take in meat and hide, which is very good for robe. Next niglit
voice come? again and in morning they lind buffalo cow at door. Voice comes
several following nights and they find at door of tipi buffalo steer, female
antelope, deer, black antelope, and black deer in succession. .\11 parfleches
now filled with meat and folks obliged to hang meat on poles. Next night
voice comes and female elk brought, which is skinned for meat and hide.
Father becomes suspicious. Next night voice conies and says he has brought
burden and wonders if folks are getting fat. Father goes to door and peeps
througlr hole, when he sees white-looking object jump into timber out of
sight. He tells daughter and says they had better be getting away. Daughter
replies that they must get away soon. She makes four pairs of moccasins,
which she places at four different spots inside tipi, two under cover of bed
at back and two pairs at sides of tipi. Father and mother, followed by daugh-
ter, start off to get away, leaving male elk outside undisturbed. At night
strange object again comes to door and drops burden at door. Seeing elk
untouched, says they can't escape and flies around tipi, buzzing against it,
but attracts no attention. It starts off, rolling along trail, but pair of mocca-
sins cries like person behind it. It returns to tipi, jumps inside, but finds
Abstracts — Doksey and Kroebek. 461
nobcxly there. Strange object says its food can't get away and starts off again
on trail. Two other pair of moccasins in turn cry after object and it returns
each time, but finding nobody, starts off after family. Father, mother and
daughter reach hill and see skull rolling after them. Daughter wishes for
something to obstruct passage and there is thick patch of thistles behind.
Skull finally passes through thicket. Father and mother reach hill and daugh-
ter again wishes for something to obstruct path and thick timber is behind her,
which skull gets through. Daughter again wishes and thick patch of cacti
is placed across trail. Skull again gets through and it keeps rolling on after
family. Daughter wishes for real obstruction and there is deep canyon behind
them. Skull goes rolling up and down to find narrowest place to leap. When
opposite her, daughter tells it to leap. It leaps, but canyon is too wide and it
whirls down below and strikes bottom with noise like crack of thunder. Can
yon closes and buries it. Family reach big circle of tipis and they tell peopk-
of circumstance of their arrival. Daughter says that is way we shall be placed in
ground when we die. — D.
125. — The Deceived Blind Man.
Blind man and wife camping in lonely place. Wife gathers berries for
food. Husband tells wife to watch for buffalo. When fattest one is passing
by, she is to place bow and arrow in position and tell him when to shoot. Buf-
falo comes. Wife places bow with arrow in position and tells husband when
to shoot. He shoots. Wife says he missed vtital spot. He disputes, but wife
insists and blind man yields and they return to tipi. In morning wife tells
husband she is going to gather tomatoes. She secretly goes to dead buffalo,
and takes meat and hide into thick timber. She has good fat meat for dinner
and supper. On going back to tipi she picks up tomatoes and gives them to
husband, telling him to be thankful for what she brings him. Does the same
next day. At buffalo-wallow she washes hands, using dirt to kill smell of
meat. Husband smells odor of fresh meat. She ascribes 'it to sweat. The
same things occur next day. After wife has gone, owl lights on tipi pole and
tells blind man he has killed buffalo and that wife is eating meat by herself.
He is to get even with her, but first is to look to top of poles and see owl's
eyes. Man looks and eyesight is restored, but he has eyes like owl. He
takes bow and arrows and goes to place where wife is feasting. He shoots
wife dead. — D.
126. — The Deceived Blind Man.
A blind man shoots at buffalo and kills them, his wife aiming for him.
She deceives him and gives him no meat. An owl gives him his sight again.
He forces his wife to eat the food which she has kept from him, until she dies.
— K.
127. — The Deceived Blind Man and the Deserted Children.
A blind man shoots and kills buft'alo, his wife aiming for him. She
denies that he has killed anything and gives him no meat. An owl restores
his sight. He kills his wife and abandons his children. They follow him to
camp but he has them tied to trees and deserted by the people. An old wolf
frees them and sends other wolves and coyotes to procure food for them.
462 Field Columbian Museum — Anthropology, Vol. V.
The boy and girl build a house in which they live with the old wolf. Herds
of buffalo and elk appear about the tent. The girl kills them by looking at
them. By sitting on the hides she dresses them, makes a tent, and cuts up all
the meat. By sitting on other skins, she makes embroidered robes of different
kinds, clothing, and bedding, for lier brother, herself, and the old wolf. The
boy obtains a panther and a bear for dogs. The girl makes meat bags by sitting
on hides. They are found by visitors from the tribe. The people come to
them and are fed. The panther and bear kill the children's father. The
girl and her brother go to the sky. — K.
128. — The Deserted Children.
Two children are abandoned by the people. A dog frees them. They live
alone. The boy, by looking at buffalo, kills them. The girl, by sitting on the meat
and skins, cuts it up and dresses them. The people rejoin them, but the chil-
dren refuse to recognize their parents.^ — K.
129. — The Young Man and his Father-in-Law.
A young man is accepted as son-in-law, but is sent out to bring back
arrows. He is unable to bring any that are satisfactory and is killed by the old
man. This happens three times. A fourth young man is pitied by the spirit
of a lake and shown how to secure the right arrows. Then he also brings
feathers, and then arrow points. He is sent out again for buffalo horns. .He
comes to buffalo, who pity him. A bull accompanies him, and when the
young man entices his father-in-law from the tree where he is safe, the bull
bills him. His body is burned. The young man goes to the sky. — K.
130. — Blood-Clot-Boy.
A man treats his father-in-law cruelly. The old man finds a clot of blood
which becomes a boy. The son-in-law thinks it a girl and lets it live. The
boy kills him. He becomes a young man. He kills his older sister. He travels
and kills two dangerous persons. He comes to a blind (cannibal) woman who
can see him. He kills her. Her companions pursue him in various shapes.
He causes them to break through the ice, which then freezes hard. He comes
to a man who pushes people down a cliff, but Clot-child throws him down and
changes him to a buzzard. Clot-child comes to a camp where a woman speaks
disparagingly of him. At night he plays his flute and she comes to him and
marries him. He returns to his parents and then goes to the sky. — K.
131. — Blood-Clot-Boy and White-Owl.
In fall of year camp-circle for buffalo hunt is located near river, at edge
of thick timber. During this period Blood-Clot-Boy (or Searching-Child) be-
comes part of tribe. He grows up full of life and ambitious. He joins hunt-
ing party w^hich kills many buffalo. While skinning beeves, dusky looking
cloud comes from north. Wind is very biting and clouds travel low. Men tell
Blood-Clot-Boy they have to go home soon, but he says it is impossible to
make snow and there is no such person as White-Owl. The men leave him
on ground facing toward storm, wrapped in robe. Soon ground is covered with
Abstracts — Doksey and Krokiser. 463
snow. On account of severe wind he cannot see any distance. Finally he sees
White.-Owl flying up and down toward him. He turns and sits facing the
south, covered with robe. White-Owl produces more wind and snow and
ahghts in front of Blood-Clot-Boy. He speaks of his power and challenges
Blood-Clot-Boy to exhibition of power. If he cannot tell of things aright
he is to lose his life. White-Owl asks him where he came from. He answers
from his father. The storm continues with fury. Then White-Owl asks what
is the most useful thing. He says, ihe eyes and heart, mind and feet, without
which a person cannot get to any place. White-Owl then asks which is best
benefactor, man or wife. There comes another blizzard and snow is getting
deeper all the time. Blood-Clot-Boy says one is benefactor just as much as the
other (referring to seeds of man and wife). White-Owl then asks what are
the most sacred things (medicine). He replies there are three things, day,
night, and earth, but adds, it is medicine (wonder) we sleep at night, that we
sit or stand on earth. White-Owl breathes heavily. Storm continues with fury.
He then asks what travels swiftly and Blood-Clot-Boy replies hastily, "Eye-
sight." White-Owl says he is very cunning, then asks what has many branches
and still is very light. Blood-Clot-Boy says, "Eagle breath-feather." Then White-'
Owl asks him what things never get tired in listening to mankind, and he
says tipi pegs are most attentive listeners. To the question, who never gets
tired of watching, Blood-Clot-Boy replies, "Eyelids," and when asked, what do
we eat to live, "Buffalo meat." White-Owl then asks him how to get weapons,
and he describes how to make trap, with wolf as bait, to catch eagles and how
to use their feathers. When asked how he would get fire, Blood-Clot-Boy
gets flint, stone, dry pith, some grass and dry wood, with which he makes fire.
White-Owl remarks he is quite hungry and Blood-Clot-Boy fetches large
piece of bark from dead cottonwood tree and then lays next to brush, piece
of cottonwood log. He holds these over the fire. Become roasted tenderloin,
juicy tallow, and piece of fat. White-Owl eats but is not satisfied. Blood-
Clot-Boy fetches two small buffalo chips and these roast like two fat tur-
keys. White-Owl eats these but still asks for more. Blood-Clot-Boy gets big
clump of bull's chips and they roast to nice juicy pemm'ican which White-
Owl swallows. Blood-Clot-Boy now asks for return treatment, but White-
Owl asks him how he makes knife. He says it is made from a buffalo standing
vertebra and tendon of neck. White-Owl then grants him to live up to his
(White-Owl's) time.— D.
1 32. — Blood- Clot- Girl.
A man abuses his old father-in-law. The old man finds a clot of blood,
which becomes a girl. The son-in-law wishes to marry her, but is refused.
The old man joins the tribe. The chief's son marries the girl. The old man's
wife makes an ornamented tent by sitting on skins. In this Clot-woman and her
husband live. — K.
133. — Blood-Clot-Girl.
Two tipis in bottom near river. In one were father, mother and son, in
other their son-in-law and his wife. Father and mother dependent on son-
in-law, but he is cruel and stingy. Husband kills buffalo cow. Sends wife
464 Field Coluivibian Museum — Anthropology, Vol. V.
to tell old man to skin buffalo and deliver hide and beef outside tipi. He is
not to damage fat. Wife delivers message. Old folks, very feeble, go and skin
and cut up animal, carry beef to son-in-law's tipi. Wife brings in beef for
man to examine. Directs wife to take small muscles to old folks to eat. Son-
in-law again goes for game. Old man sends son to ask daughter to cut strip
of good fat muscle from back. They want to grease their faces. Boy goes,
but sister says she can not, as husband would notice it. Husband returns
and sends wife to tell old people that he has killed another animal, with instruc-
tions as before. He again sends small muscles to old folks. One morning
son-in-law wounds buffalo, but cannot track animal. He returns and sends
wife to tell father to track animal for hide and beef. Old man follows trail
of herd for great distance. He turns back carrying a clot of blood he found
lying on snow to make blood soup. He gives it to wife to boil for soup and sends
son to tell sister of his failure. Old woman places bowl of blood in vessel
of water hung over fire. There is cry of baby. Old woman grabs vessel
and empties it, finding healthy looking girl. She wraps it with remnants of
buffalo hides and talks to it. In morning, son-in-law- again goes for game.
Father sends Blood- Clot-Girl, now quite a girl, to ask sister for small piece of
dnied tenderloin. Blood-Clot-Girl goes and delivers message in manly voice (to
deceive). Sister without seeing her, gives her wee bit and tells her to hide it.
Son-in-law sees little girl entering parents' tipi. Tells wife and says he would
be glad to have another wife later on. Sends wife to tell parents he has killed
fat buffalo and they can keep it all. Wife delivers message and says husband
wishes to have daughter a little while to play with. Little boy replies they can
keep their beef and shall not have sister. They are going to get her to other
camp-circle. Wife returns and husband sends wife to say he had horded
up beef for emergency and would be good to them thereafter. Wife goes, but
is rebuked severely by boy. About midnight old folks and children leave tipi
and journey toward other camp-circle, seeking deliverance.
In morning husband sends wife with food to old folks, but she finds they
have gone. Old folks reach big camp-circle. They are welcomed by peo-
ple as family with Blood-Clot-Girl and taken to chief's tipi. There is great fam-
ine in camp and men go out to spy buffalo, without success. Blood-Clot-Girl
grows rapidly. Young boy, old woman's pet. sends grandmother to ask for
her in marriage'. Request was granted, as mother had said daughter should
marry when asked for wife if they could depend on man for support. Son-
in-law and wlife arrive. When older sister hears of marriage of Blood-Clot-Girl
and young man she goes to see them. She is disgusted with ugliness of man
and vomits on going out of tipi. At night young man asks old woman to
sweep around fireplace and straighten tipi poles before she goes to bed. Dur-
ing night old tipi changed into large, attractive, white tipi. Father-in-law and
mother-in-law invite all chief's brothers to tipi of old woman's pet and son-in-
law comes as guest. One morning old woman's pet sends wife to tell father
he is going to spy buffalo and people are to get their quivers ready. He goes
and sees vast herd of buffalo grazing. He returns and people go and spy herd,
but white bird flies along and aids herd to get away. When grandchild is get-
ting famous older sister tries to show friendship, but sister tells her to stay
with her husband. Old woman's pet sends wife to tell father to get up early
in morning, for chase of buffalo. During night he sets trap for white bird.
ABSTRACTS PORSEY AND KrOKBER. 465
In morning people make charge on lierd and while hird goes up in air caUing
to animals, hut is suddenly taken down by bowstring in which both its legs
are fastened. It is white crow, which caws all the more while people kill
buffalo. All people now provided with food. Young man goes to trap and
brings white crow to tipi, where he keeps it hobbled. Old woman's pet sends
grandmother to chiefs tipi to say white crow will be delivered to do what
he thinks best. Grandchild sends for pine branches with pitch and white crow
is held over dark smoke until its whole body is black. Then its bill is rubbed on
buffalo chips and it is told that rest of life its appetite shall be satisfied by chips,
eyes and skulls of animals. It then flies off towards slaughter places and hops
about, cawing loudly to attract attention. — D.
134. — The Porcupine and the Woman w'ho climbed to the Sky.
Sun and Moon brothers. Young women at camp-circle sit enjoying
night breeze. One says she wishes she could marry Moon. Moon hears and
considers matter. Her companions wish they could marry stars. Sun and
Moon have argument in regard to women. ]\Ioon prefers woman, and says
he will go after one. Sun says he will select water animal for wife. Four
women go for wood. One goes to Cottonwood tree on which lis Moon as
porcupine. She sees porcupine and climbs tree with stick to hit animal with.
Tree lengthens, but woman keeps climbing. She looks away, then animal
changes into charming young man. He smiles at her and tells her to follow
him. as he is the man whom she would like to marry. They climb until they
reach sky where father and mother of Moon live. Moon inquires where Suns
wife is. Frog brought by Sun from below is hopping in front of door, urinat-
ing. She hears and goes inside. Moon asks frog to go for water. He cuts
two pieces of intestine and gives one to his wife, who cracks it without diffi-
culty. Other he gives to Frog-Woman who puts charcoal in mouth first and
then intestine. Black streaks of charcoal run down corners of mouth. Moon
makes remark and Frog-Woman leaps on his breast and remains there. Dark
spot on full moon is picture of Frog-Woman and her pail to one side, as small
black spot. Moon has another wife, buffalo cow. Both wives give birth to
boys. Boys quarrel, and mothers separate them. Husband tells women to dig hog
potatoes, but not to dig deep or look in. Human wife goes two or three times
to dig and makes up mind to find out wdiy husband told her not to look into
holes. After digging, she looks into hole and sees camp-circle below, with
father's tipi. She saves sinew from beef and makes bowstrings, telling Moon
she needs them in tanning. After husband has gone hunting, she takes boy
and strings and starts to place she has spotted. She digs big hole, lays stick
across and fastens strings to stick, other end she ties around waist. With boy
on her back, she lets herself down, until within short distance of ground.
Moon goes in search of wife and boy, comes to digging stick, peeps down and
sees wife suspended on string. He takes round stone and tells it to light on
woman's head. It travels along sinew string until it strikes woman on head,
causing her to let go string and killing her. Boy plays about. When mother's
body decomposed he can no longer get milk from breast, and he goes to river
for drink, leaving traces of his footsteps. He sleeps under mother's arm,
which makes him smell dreadfully. Young man notices tracks of boy several
times. He lays bow and two arrows on his trail. In morning bow and arrow^s
466 Field Columbian Museum — Anthropology, Vol. V.
are gone. He makes another bow and arrows and makes trap by trail, in which
he hides himself, placing bow and arrows nearer river. Boy (now grown up)
comes. Man catches him. Boy bites and scratches, but yields. He explains
how he came to be alone and takes man where woman was lying. Man bathes
him, rubs him with sage and they walk to camp. Moon makes other wife mad
by speaking about human wife. Buffalo-Woman starts off with child for
their own home, four divides off. Man, very fond of boy, follows and comes
to their camping place. Boy tells father distance is great and he had better
go back. Cow and calf retire, husband sleeps near. Woman and boy start off
early while man is fast asleep. Man follows ; boy advises him to go back.
Man refuses. Same thing occurs two following days. Next day man awakes,
wife and boy gone. He reaches their camping place in evening. Woman and
boy tell buffalo that their son-in-law is in outskirts of camp. They send him
pemmican and tipi is put up for him. Father-in-law tells daughter to cover
her husband's face with blanket when she brings him. Brother (calf) of the
woman is killed for him to eat. Bones are piled up and hide placed over them
and calf conies to life again. Husband wants to get out to look around, but
father-in-law says it is not necessary, as he is properly fed. Father-in-law
causes all people to be provided with meat, which was of human flesh. Moon
makes wife and boy go to see strange thing occurring outside. Man makes
hole with awl through tipi hide and sees people go to black snag, with hole at
bottom, near river, with human tracks near. He sneaks out and sees father-
in-law go to black snag with red digging stick, people all standing in two rows.
Father-in-law raises stick and strikes snag. Out comes human being .who runs
swiftly between two rows of people. Father-in-law continually strikes snag
and other human beings come forth. First one has circled around and gone
back into hole. Human beings are slaughtered and taken back to camp for
use. Wife and boy run to see if man inside. They find him lying on bed.
Some time afterwards he tells wife he wishes to go out in mountains for rest,
she to come for him. Parents consent. He sharpens two knives and hides
them. His wife leads him out. face covered up, to mountain side. He goes to
creek bottom and makes arrows and bows, and hides them. Wife comes and
takes him home. He gets sinew from her. Next morning he is taken out again
to mountain side, taking sinew. When alone he searches for feathers. He
places feathers on arrows and ties sinew strings to bows. He makes stone ar-
row points. Next morning he sends wife to father to ask permission for him
to call forth subsistence for people. Father-in-law agrees and man walks
toward dead black snag carrying digging stick. Buffalo people found in two
fows, looking anxiously at him. He strikes snag and human being comes out
running between two rows of people. Moon continues striking and other hu-
man beings come forth until they fill space between people. First human being
is coming back to snag and Moon strikes it senseless. It is woman with cut
nose. He tells her she is one who has ruined human race and that he wants
her to behave no longer as she has. She will have that kind of nose to mark
her. Moon commands that no more human beings shall be slaughtered. It is
agreed with father-in-law and made known to buffalo. Moon gives bows and
arrows to human beings for use and protection. Sends son to tell father-in-
law that human beings will have changed body. He shall not have speed and
his body shall be made up of certain parts. Father-in-law accepts proposition
Abstracts — Dohsey and Kroeber. 467
ciiid change of life is made. Instead of buffalo eating people, tlicy become sub-
sistence for human beings. Buffalo-Bull sends word to son-in-law by grand-
son that before they can return, there will be singing, dancing, running race
and telling myths, each for four days, and if he goes through it all he will
be all right. (Continued as in Blue-Feather story.) — D.
135. — The Porcupine and the Woman who climbed to the Sky.
Women go out for firewood. See porcupine, which begins climbing tree.
Women try to hit animal but it dodges. One of them starts to climb tree to
catch porcupine, which gets higher and higher. It reaches top of tree, and as
woman approaches top, tree suddenly lengthens. Porcupine and woman con-
tinue climbing and finally reach sky. Porcupine takes woman into camp-circle
where father and mother live. Lodge is put up for them to live in. Porcupine
is very industrious and old folks well supplied with hides and food. Woman
decides to save all sinew from buffalo and work on buffalo robes and other
things to divert suspicion. Husband cautions her not to dig too deep with
digging stick and to go home early. Woman goes in search of hog potatoe.s.
While digging, she accidentally strikes hole; looks through and sees green
earth, with camp-circle, which she recognizes. She carefully covers spot
and marks it. She goes home. One morning husband starts oft' for more beef
and tells wife to be careful of herself. She takes digging stick and sinew to
hole. She ties string, to make sinew long enough to reach bottom. She lays
digging stick across hole, ties one of sinew strings in center of stick and
then fastens herself to lariat. She lets herself down, finally finding herself
suspended above top of tree which she had climbed, but not near enough so
that she could reach it. Husband tracks her to hole. He looks into hole and
sees wife suspended from digging stick by sinew lariat. He finds circular
stone and drops it along sinew string, striking top of her head, breaking her
off and landing her safe on ground. She takes stone and goes to camp-circle. — D
136. — The Porcupine and the Woman who climbed to the Sky.
The sun and the moon, two brothers, speak of marrying women on earth.
The moon turns to a porcupine which entices a woman to climb a tree. Then
he takes her to the sky. The sun returns with the frog. The woman and the
frog are made to contest in chewing. The frog attempts to use charcoal in
order to produce more noise, but is discovered. The moon ridicules her and
she jumps on his breast, where she remains. The moon's wife is told not to
dig roots. She does so and through the hole sees the earth. She makes a rope
of sinew and attempts to let herself down, but fails to reach the earth. The
moon finds her hanging, throws a stone, and kills her. Pier child falls to the
ground unhurt. He is found by an old woman, who raises him. The boy
discovers some one eating their food and kills the monster. The old woman
cries because it is her husband. The boy starts out. He kills inany snakes
which he finds asleep. One threatens revenge and follows him. He is warned
by his bow, but the fourth time the snake enters his body while he is asleep.
The boy lies like dead and becomes a skeleton. At last he causes it to rain
and become hot until the snake emerges from his skull, when he seizes it.
He attaches the snake to his bow. He returns to the old woman. Then he
goes to the people and gives a young man his supernatural bow. He himself
turns to a star. — K.
468 Field Columbian Museum — Anthropology, Vol. V.
137. — The Porcupine and the Woman who climbed to the Sky.
The moon, taking the shape of a porcupine, entices a woman to the sky
and marries her. She has a contest in chewing with the frog, his older wife
The frog's deceit is discovered. The woman is pitied by an old woman, who
lets her down to the earth by a rope made of sinew. Her child becomes a great
chief.^K.
138. — The Porcupine and the Woman who climbed to the Sky.
A woman is enticed by a porcupine to climb a tree which stretches to the
sky. The sun marries her. The woman is forbidden to dig roots but does so
and sees the earth. She lets herself down by a sinew rope but fails to reach
the earth. Her husband kills her by dropping a stone. Her boy is u:iinjured
and is found by the people. — K.
139. — Found-in-Grass.
Man and pregnant wife camp by river. Husband tells her while on -hunt
to stay inside and not move if some one comes and calls for her. While man is
away voice comes, calling woman, but she does not move. Husband returns
and calls to wife. She goes out smiling and receives him. Husband again
warning her leaves tipi for fourth time and voice comes for fourth time,
calling distinctly for woman. She makes hole through tipi with awl to see
who strange person might be. Stranger with tangled hair and fierce looks
enters dpi, saying that was what he had waited for and takes seat back of
center. Woman boils meat and gives it to visitor in wooden bowl. Man says
that is not kind of bowl he is accustomed to. She then offers the food in
her white buffalo robe, and her best buckskin dress. Man rejects them. Finally
she takes meat, lies down in front of him and places meat on top of her chest.
Man now eats and then cuts woman open. Finding twins he throws one by
the door and other by the spring and lays woman with back towards fire, cover-
mg her with buffalo robe. Then man leaves. Husband returns, wife does not
answer his call. He enters and sees wife covered with robe. Pulls of¥ robe
and turns her body toward fire and sees her condition. He goes out and
mourns during night. In morning he buries his wife on prairie. On returning
next morning he finds arrows scattered inside tipi. Again goes to prairie to
mourn, returns secretly. Hears boys playing inside tipi and rushing in catches
one, named "By-the-Door," other boy (Spring-Boy) escapes. By-the-Door
fights but father reasons with him. Finally child yields and both are happy.
Father tells boy to persuade his brother Spring-Boy to come and play arrow
game. Father goes away, By-the-Door cries to brother to come play game.
Spring-Boy at first refuses, then goes in and they play. By-the-Door induces
Spring-Boy to stoop down, jumps on him and calls father. Father rushes in
and grabs boy, who resists at first. Boys tell father to make two bows and two
black arrows and two red arrows, and to erect sweat-lodge and place mother
inside. Boys shoot arrows, first bllack then red, up in air, calling on mother
to get away. Sweat-lodge mo\es a little each time. At fourth arrow, mothcr
comes out of sweat-lodge fully restored. Family thus formed anew. Father
warns boys not to go to timber. Boys steal away. They see lone tipi with man
with tangled hair in it. Man welcomes them inside tipi. Snakes are crawl-
AhSIRAC'IS — DORSEY AND KroEUEK. 469
ing everywhere. Boys sit on flat stones. Man tells tlicm to louse him. They
untangle his hair and find he has open brains, hence name, "Open- Brains.''
He was first murderer. He goes to sleep. Boys tie his hair to tipi poles,
place red hot stone inside his skull. He struggles, but finally burns to death.
Boys cut off hair, carry it home to father for pendants. Father warns boys
against hill where fierce animal lives. Boys go and find fierce bufifalo bull
covered with iron. Buffalo-Bull charges. Boys shoot him and take horns to
father for dippers. Father warns boys against precipice at river, for very
strong unmerciful being lives there. Boys go and find nest of young eagles
(Thunder-birds). Boys ask them what sign would be in sky if father eagle
got mad, and twist their noses. They say, dark clouds and rain in torrents.
Boys shoot two arrows into wall of rock to see if father can pull them. He
returns and rushes at arrows, grabs their heads and flies back, stretching arrows
to distance, but arrows contract back to rock. Boys kill Thunder-bird and
little ones. They take feathers to father for bonnets and arrows and wings
for fans. Father makes boys netted wheel. Tells them not to throw it with
the wind. Whirlwind carries boys to distant land. Old woman cutting grass for
bedding finds one of the boys full grown, takes him home to assist her. He i'~
dirty and has big belly. People call boy "Found-in-Grass." Big chief has two
handsome daughters. People try in vain to kill kit-fox in tree. Chief offers
older daughter in marriage to slayer of kit-fox. Boy gets old woman to
make him bow and arrows. People ridicule his appearance. He kills kit-fox.
Crow claims to have killed kit-fox and marries older daughter. Boy tells
grandmother to go touch animal and to bring home a small piece of fur. Old
woman does so. In morning, piece has l:)ecome whole hide, finer than original.
Boy sends it to chief. Chief gives boy younger daughter for wife. Older sister
makes fun of boy. Tipi put up for both couples. On two mornings. Crow-
Woman secretly pours water on bed of younger sister, telling her that her
liusband urinated. Third night, Found-in-Grass returns much improved
in appearance. In morning, Crow-Woman again pours water on sister's bed.
Fourth night, Found-in-Grass comes late, places feather lance against fork
■stick at back of tipi. He has on quilled buffalo robe and good clothes, panther
bow-case and quiver of bow and arrows. He smells of sweet grass. In morn-
ing, Crow-Woman noticing young man's fine appearance and clothing becomes
:-'namored of him. She wants to serve Found-in-Grass but sister objects.
Found-in-Grass has wife tell father to get people to make corral and at gate
to place buffalo chips on edge, last one to be very thin and from scabby bull.
"When he nears corral, tells flat chip he will shoot it and rest will get up alive
and be slaughtered by people. Crow-Woman offers to help carry Found-in-
Grass' beef to camp, sister objects. He puts blood into intestine bag for
father-in-law. Crow- Woman begs to carry it home. He secretly pierces bag
with thorn. Crow-Woman carrying bag spoils her robe. Found-in-Grass
and wife make fun of her. She grieves, goes out into prairie and cries, day and
night. Gopher asks why she is crying. She tells him and he states what he
will do. In the morning she goes and pulls blankets away and tells husband to
get up and stir around for father-in-law. When Found-in-Grass gets up he
finds himself in pit up to waist and ground around him turned into solid
stone. As people pass Found-in-Grass, they leave anything, asking mercy and
protection. — D.
470 Field Columbian Museum — Anthropology, Vol. V.
140. — Found-in-Grass.
[In this version, second monster slain by boys is a panther. Fourth
monster is multi-colored worm which they kill. On way home, Spring-Boy
is blow away in dust storm which overtakes them. Crow is already married
to older daughter of chief.] Found-in-Grass wants to mnrry the younger
and sends old woman to ask for her. Older sister says boy is ugly and dirty.
Boy tells old woman to get material and he makes small running wheel repre-
senting animals, also darts. He rolls wheel and hits it with one of darts.
When wheel stops there is dead buffalo steer. Each time wheel becomes larger
and also buffalo. Old woman delivers beef to chief. Thus his family become
acquainted with Found-in-Grass' ability. Younger sister brings prepared food
for him at night. He becomes beautiful and girl falls in love with him. Found-
in-Grass sends old woman to tell chief to erect two diverging rows of stone
heaps, beginning at precipice. Boy rolls wheel and causes buffalo to come
into corral. People wait until there are plenty of buffalo and then drive them
over precipice. Everybody goes down to get as much skins and beef as they
like. When Found-in-Grass is working, older sister is around working near
him, trying to win him. Found-in-Grass makes bag of blood to carry himself.
Older sister wants to carry it. Found-in-Grass stabs bag with knife and tells
her bag is leaking, but she does not care. Big tipi is put up and completely
furnished. Found-in-Grass is called to tipi and finds younger sister awaiting
bim as wife, also finds food and relatives. — D.
141. — Found-in-Gkass.
[In this version woman offers stranger wooden bowl, eagle-tail fan.
buffalo robe, war bonnet, kit-fox, white buffalo robe, elk-tooth dress, and
dress, finally herself, as food dish. In restoring mother to life red arrow is
used first. The twins kill water monster. Thunder-bird, Tangle-Hair, a woman,
and in shooting at little bird they pick up last arrow shot, which causes
whirlwind. The foster-mother of Found-in-Grass makes him bow of rib.
arrows and netted wheel. With wheel he provides buffalo. Older daughter
of chief offered for captor of red kit-fox. He traps it, but Crow steals it.
He creates another hide from piece of fur. Crow gets older daughter, Found-
in-Grass younger. Found-in-Grass turns chips into buffalo.] Found-in-Grass
reaches home with Trow and wife as servants. Father-in-law directs old man
to invite chiefs and warriors to Found-in-Grass' tipi for smoke. Men of all
ranks come and feast with greatest hero. Tribe over great famine. Found-
in-Grass ambitious for war-path. He makes bladder bag and fills it with por-
cupine quills and cleans war lance. Starts alone and at last spies enemy's
camp-circle and advances silently to kill, but is seen by herder who gives
alarm. Horsemen in war costumes come against him and he escapes to rocky
hill. When foe near him he opens bladder bag and thousands of warriors
go after his enemies. He kills many and takes several scalps. Men soon
massacre camp-circle and then go back to bladder bag. Found-in-Grass re-
turns to camp, gives wolf-cry and goes to his tipi. People have big scalp-
dance, which lasts many days and nights. Found-in-Grass is now chief's war-
rior and tribe respects and obeys him. Four times he goes out on war-path
alone and returns victorious. People are well supplied with all kinds of
AnSTRACTS DORSEY AND KrOEBER. 47 I
scalps. Man (Nih'a'\^a") asks Found-in-Grass to transfer bag to him that
he may conquer nations too. He does so and instructs Nih'a"Qa» how to use
It. Nih'a"ga" goes alone, comes to enemy's camp and drives herd of ponies
homeward. Enemy overtakes him and he finds breastwork on hill. Enemy
charges him. He opens bag and out come thousands of warriors who chase
and kill enemy, taking scalps. Enemy is totally massacred. .Nih'anga'i returns
with scalps and gives wolf-cry. Nih'a"ga" tells his adventure and there are
scalp-dances. Nih'a^^ga" twice goes on war-path and returns victorious. Fourth
time he goes and meets enemy's camp. He kills people until he is shot dead.
One of those gathered around him shoots at bag and from it come warriors
charging upon the people. People soon massacred. Nih'a^ga'i killed because
he neglects bag. Men from bag return to camp taking several scalps with them
and make wolf-cries. They parade around camp-circle on horseback. After
parade warriors go to Found-in-Grass' tipi and are put away in new bladder
bag. Found-in-Grass finds body of Nih'a^qa" and resurrects him and brings
him back to tribe.: — D.
142. — Found-in-Grass.
A man who goes hunting forbids his wife to look if any one should come.
Tangled-hair comes and shouts, but she does not look at him. The fourth
time she looks and he enters the tent. With difficulty she satisfies him with
regard to plates. He kills her and throws her unborn boys away, one behind
the door and one into a spring. The man returns and mourns for his wife.
When he returns again he finds his arrows scattered. He watches and finds
his two boys playing. He catches one, and then this one entices the other
from the spring and the man catches him too. The boys tell him to make
bows for them and a sweat-house for their mother. They shoot up in the air
until their mother leaves the sweat-house alive. The man tells his sons not to
go near Tangled-hair. They visit him, louse him until he sleeps, tie his hair
fast, and kill him by putting hot stones into his open head. Their father warns
them not to go to a stream. Tliey go there. A water monster fails to drown
them. They ride on him and kill him. Their father forbids them to go to a
mountain. They go there and find young thunders, whom they kill. They
are pursued by the old thunder. They challenge her to pull their elastic arrows
from a rock. She attempts to do so and is dashed to death. When their father
forbids them to shoot prairie chickens in the sage brush, they do so. On their
way home a storm comes and Spring-ch'ild is blown away by the wind. He is
found in the grass by an old woman and lives with her. A man announces
that he who captures a porcupine shall marry his daughter. The boy traps
a porcupine, which the crow steals. The crow marries the man's older daugh-
ter, and when the boy claims that he caught the porcupine he is given the
younger daughter. At night he becomes a handsome young man, but the older
sister ridicules him. Then the boy turns to a handsome young man and
makes buffalo for the people, who kill many. His sister-in-law falls in love
with him.- — K.
472 Field Columbian Museum — Anthropology, Vol. V.
143- — Found-in-Grass.
A man tells his two sons not to go where the thunder-birds are. They go
and tease the young thunders. One of them is blown away. He is found by
an old woman. A girl is offered as a prize for a porcupine. The boy suc-
ceeds in winning her. Her older sister ridicules him. The boy makes buffalo
for the starving people. He becomes a chief. His sister-in-law falls in love
with him. He is found again by his father. — K.
144. — Blue-Bird, Buffalo-Woman, and Elk-Woman.
Blue-Bird, who is married to Elk-Woman, in his travel finds, marries,
and leaves a Buffalo-woman. Later she overtakes him with her chald, a calf.
Blue-bird lives with both wives, who are jealous and rival each other in pro-
curing meat. The Buffalo-woman leaves, taking her boy with her. Blue-
bird follows them. In the fourth herd he finds his son, the calf. Blue-bird
wishes to return with it. The calf's grandfather tells Blue-bird to race with
the buffalo. The calf is allowed to run in his stead and wins the race. Then
the man is told to pick out his son from all the buffalo calves. The calf
moves its ear, foot, and taiJ, and he recognizes it. Then the man is asked to dance
against the buffalo for four days. The calf takes his place and wins by danc-
ing on four turtle shells. Then the man is to keep awake during four days
of myth-telling. The fourth morning he goes to sleep. The buffalo trample
him to death, leaving no remains except a plume. His brother Magpie knows
by the cloud of dust that Blue-bird has been killed. He finds the blue plume,
puts it into the sw^eat-house, shoots upward, and Blue-bird emerges from the
sweat-house alive. The Buffalo-woman, followed by the buffalo, comes to
destroy Blue-bird and the people. Elk-woman directs them to make a sweat-
house of four kinds of wood. The buffalo try to break the sweat-house.
Many are killed, but only one layer of wood remains. At last only the Buffalo-
woman is left. She and Elk-woman abuse each other. She charges, sticks
fast in the wood, and is killed by Elk-woman. The buffalo become food for
men and Elk-woman becomes an elk in the mountains. — K.
145. — Blue-Feather. Buffalo- Woman and Elk-Woman.
Blue-Feather, industrious, generous, tells wife needs another companion.
She makes no objection. Late in night he comes home with woman. First wife
(Buffalo-Woman) wears long fringe buckskin dress. Second wife (Elk-
Woman) has fringed elkskin dress with elk teeth. New wife gives birth to
boy, which grows fast. Two boys at play quarrel. Mothers ignorant of quar-
rel, but become jealous. Elk-Woman gets wood, also piece of bark, makes
fire inside tipi, and holds bark over fire. Bark turns into roasted beef, with
which she makes pemmican. Gives it to husband and asks him to invite men
to feast. Old man makes announcement. Men come, many eat. but pemmican
retains its original size. Elk-Woman directs balance of pemmican to be
given lo other woman. Then Buffalo-Woman goes through same performance.
'Directs rest be given to Elk-Woman. Elk-Woman jealous and runs awa.v
with her boy. Husband finds her and persuades her to return. She tells hus-
band of herd of elk. she to have teeth and number of hides. Old man makes
Abstracts — Dorsey and Kroerer. 473
announcement. People surround animals, get immense supply of beef and
bring teeth and hides to Elk-Woman. Then Buffalo-Woman starts off. Hus-
band follows her and brings her back. Buffalo-Woman tells of buffalo. Peo-
ple are successful, all well supplied. Tongues and hearts given to Buffalo-
Woman. Elk-Woman again runs away. Husband brings her back. Meanwhile
Buffalo-Woman gets away. He starts in search for her, but says in case of
any mishap a cloud of dust will reach to sky. He passes two camp-circles,
discovers tracks of wife and child, like those of buffalo cow and calf. Soon
sees herds of buffalo, cow and calf among them. Boy (calf) tells him that
chief bull, his grandfather, is cruel to strangers, and to cover his face.
Calt-Boy leads Blue-Feather, his head covered, to main herd. Calf-Boy tells
grandfather his own father has come after him, but grandfather says he shall
not escape unless he can identify him from the rest of calves. Calf-Boy tells
lather he will shake right ear and move left foot. All calves are alike and as
he tries to identify boy all shake right ear and move left foot. Fourth time.
he comes behind young calf, who shakes right ear and moves left foot, and
says that is Calf-Boy. Grandfather says father must dance with them four
nights and four days. Calf-Boy is allowed to dance for father, who has only
two legs. Then grandfather says they are to have a race and he allows Calf-
Boy to run for his father. Blue-Feather ties his eagle feather headdress to
Calf-Boy's tail. Main-Bull, with assistance of minor bulls, sings four songs
and at close starts race to high hill and back. Calf-Boy in lead, on account of
breath-feathers. Buffalo when running fall down hill. Some are killed,
others crippled, but Calf-Boy wins race. Grandfather now says there will be
myths, tales and stories for four days and nights and father will have to listen.
Oldest bulls, steers and cows gather in circle, rest of buffalo sit down to lis-
ten. Calf-Boy determines to sit close to father and gets stick. At daybreak,
on third night, Blue-Feather falls asleep and snores. Story ends. Calf-Boy
tries to wake him up. He only raises his head. Buffalo walk over Blue-
Feather and trample him in dust. Cloud of dust rises to sky. People at camp-
circle see the cloud and know that Blue-Feather has perished. Birds and ani-
mals are employed to search for body. Crow gets to spot and hears person
groaning, but fails to find remnants of Blue-Feather, so with other birds. Blue-
Bird arrives and finds tiny piece of eagle breath-feather groaning. Blue-
Bird takes it to camp-ciircle and drops it in center. People erect sweat-lodge
and take it inside. Son of Blue-Feather (by Elk-Woman) comes out with bow
and fon;- arrows, two black, two red. Boy takes black arrow and shoots it up
in air and says in loud voice, "Get out of way. father!" Sweat-lodge moves
at bottom. Shoots red arrow, crying as before. Lodge moves on sides. Shoots
black arrow. Sweat-lodge moves at top. Walks away quite a distance and
shoot.': red arrow and says. "Get out of way, father! Get out!" Blue-Feather
comes out. alive, brushing his hair, and looking around camp-circle.— D.
146. — Blue-Feather and Lone-Bull.
Man on journey strikes trail of woman. He wishes he could overtake
and marry her. He starts in direction of trail and comes to bunch of blue-
stem grass and finds pieces of sinew and trimmings of moccasins. He comes
to several such places and fin.ally sees sitting woman with beautiful painted
robe, mending moccasins. He stoops to take look at her face. He speaks to
474 Field Columbian Museum — Anthropology, Vol. V.
her and she asks him if he has wished lo marry her. He agrees to take
her and go home with her. They start off and come ci^oss river and land ?.t
big tipi facing toward sunrise. It has sun disc at back and four smaller
discs in front and is decorated with rattle pendants and porcupine quill. They
enter tipi and when night comes on they go to bed. Before sunrise, woman
goes out, leaving man in bed. Husband awakes and sees buffalo cow grazing
few paces from bed, which is buffalo wallow. Tipi has disappeared as woman
went out of it. She changed into buft'alo cow. Man gets up and advance.s
toward cow, which turns around and becomes woman again. They journey
on to another divide and after wading river come to big tipi, well ornamented.
They enter and when night comes, retire. In morning, tipi disappears and
woman again turns to buffalo cow, but becomes real woman when husband
walks toward her. They go on again and have similar experience, which
occurs also on two following days. After wading across river on last day they
come to big camp-circle, illuminated, just after sunset. Woman is to be' very
quiet and go ahead. She throws her robe over him that they may appear as
one person going to her father's tipi. They enter and father is pleased to
have son-in-law. He tells daughter to kill one of her little brothers and boil
him for man's meal. She kills him with clul). Father tells her to be care-
ful in skinning his hide and to lay it aside in heap. The boys were yellow
calves, brothers-in-law to the new husband. When calf s hide thrown in heap
it becomes live animal again. Husband is not permitted to go out alone. On
three occasions father tells daughter to keep husband inside for certain length
of time. There was to be a round-up of game, into camp-circle, and every-
body would have to receive blessing. On fourth day father cautions daughter
again. When all people gone, husband pierces tipi with awl and peeps out.
He sees vast multitudes standing in two rows from black Cottonwood snag.
Close to snag is man with big cluli, ready to strike. As man strikes snag,
people come out from base. First comes person with cut nose. He runs at
full speed between lines and returns, going into butt of snag, after immense
number of human beings have come into camp-circle and become victims,
they are chased throughout camp-circle and slaughtered for food. Husband
thinks of unmerciful slaughter, and after some time has elapsed tells wife he
wishes to call for general round-up. Wife tells father, who agrees and says
husband is to designate day. Wife then pregnant. Husband sends her to tell
father he would do act to-morrow. He then makes bow of last rib, with two
red and two black arrows. Wife tells father, who has just eaten liis meal of
human flesh. Husband commands wife to make pemmican out of brother-in-law's
I'esh. When wife prepares pemmican she gives birth to boy. Husband goes
to black snag carrying bow with four arrows and pemmican. People from
camp line up ready to receive blessing and have big slaughter again, lie takes
big stick and strikes snag with all his might. Out comes person with cut nose,
running at full speed toward slaughter place. Husband strikes snag continu-
ously and vast number of human beings come out from butt. Cut-Nose has
returned to snag and is about to enter when husband strikes him dead. He
then calls to people to come back and taste pemmican. They return, take a bite
of pemmican and are saved from death. Husband is chief of big camp-circle
of human beings., Other people Ijccome enraged and decide that Lone-Bull
shall challenge husband for exhibition of power. Winner to have ruling power
Abstracts — Dorsey and Krokher. 475
\ouiig boy of Inmian husband goes to the father and says that Lone-Bull
has two soft parts about his body, in front below neck and at flanks (kidneys).
Boy returns and then Lone-Bull send? him to tell father to prepare for duel.
Husband takes bow and four arrows and walks to open ipace. Lone-Bull
starts for antagonist, warns him to get his power ready and makes terrific
rush at him. but misses, as husband dodges. Lonc-1'.ull rushes at man three
other times, but always misses. Lone-Bull tells man to take good look at him
and he walks around and around, with bow and arrows, inspecting his body.
He sends arrow through Lone-Bull's heart. Other arrow he sends into his
flank, and Lone-Bull staggers, vomiting blood, and drops dead. Man returns
to camp-circle with glory. Lone-Bull comes to life again and sends boy to
tell father that all calves are to be collected at one place and if he can dis-
tinguish him (son) from the rest, he shall win the day. Boy tells father
he will move his left ear. All yellow calves come together, and as all move
left ear. man cannot distinguish his son, until the fourth time around when boy
moves left ear and stops. Father points him out and again wins the day.
Lone-Bull then proposes a race, consenting for boy to run for his father, who
has only two legs. Man ties an eagle breath-feather to boy's tail and he wins the
race. Lone-Bull sends man word that there will be dancing for four days and
nights and if he can dance continuously without sleeping he will win the day
for good. Before dance begins, father fastens four small turtles, to Calf-Boy's
feet. On morning of third day most of animals have fallen asleep in standing
position within sunken holes. By evening dance is over and buffalo have
disappeared. Calf-Boy does not sink in ground and therefore it is victory for
his father.
Lone-Bull asks boy to go and tell father that thereafter they will be
harmless to his fellow-men and their flesh shall be his subsistence. They
will protect themselves by hearing and smell and run away. To remedy this
a murderer is to eat a piece of human flesh, and then they will be at close
range. Lone-Bull sends boy to ask his father what he shall have for his
backbone. Man in reply sends war bonnet. Afterwards he sends to know
what he shall have for tongue, and man sends middle eagle feather; for eyes,
two pieces of hail; for heart, small air sack (from vine which grows on wil-
lows and Cottonwood); for lungs, some "water foam"; for horns, two wing
feathers ; for larynx, moon-shell ; for intestines, Mexican blanket ; for gullet,
straight pipe; for tail, eagle breath-feather; for kidneys, two red stones;
for liver, big mushroom; for brain, white lime-clay; for blood, red paint in w^ater;
for bronchial tube, flute; for teeth, elk teeth; for hoofs, eight black stones;
for shoulder-blades, white eagle tail; for ribs, eagle wing feathers; for spleen,
beaver's tail; for stomach, cottonwood bark; for spinal marrow, long pith
of sunflower weed; for tallow, cottonwood pith; for ears, two bear's ears;
for arm muscles, rattle; for hair, jet black hide of bear. Lone-Bull's entire
body is made up of these articles. — D.
LB Mr '05
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Deacidified using the Bookkeeper process.
Neutralizing Agent: Magnesium Oxide
Treatment Date:
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'preservation TECHNOLOliltb. Ul'.
1 1 1 Thomson Pa* Dtive
Cranberry Twp.. PA 16066
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