THE MYTHOLOGY OF THE WICHITA
Collected under the Auspices of the Carnegie Institution of Washington
BY
GEORGE A. DQRSEY
^^^' Curator of Anthropology, Field Columbian Museum
WASHINGTON, D. C. :
Published by the Carnegie Institution of Washington 1904
CARNEGIE INSTITUTION OF WASHINGTON Publication No. 21
PRESS OF
THE HENRY E. WILKENS PRINTING CO. WASHINGTON. D. C.
PREFACE.
This collection of Wichita myths is largely the result of investiga- tions ibegun in 1903, under a grant from the Carnegie Institution of Washington. In 1900 I .began work of this- nature for the Field Columbian Museum, and continued it interruptedly for three years. Throughout the three years I -used as interpreter Burgess Hunt, a well- educated Wichita of full blood. For assistance in the final arrange- ment of the myths, and especially for a large part of the information embodied in -the introduction, I am indebted to the well-known chief of the Wichita Towakoni Jim. To his great knowledge, always freely given, and for his unfailing kindness it is a pleasure to acknowledge my indebtedness.
Inasmuch as the present work forms but a part of my investiga- tions among the tribes of the Caddoan stock, I have deferred until a later publication references to tales of a similar nature of other tribes, while in the "Introduction" I have confined myself to such matter as would assist in understanding the references made in the tales to the customs and beliefs of the Wichita. The music accompanying certain myths has been transcribed by Mr. Frederic R. Burton, who is also responsible for the comments made on the songs.
GEORGE A. DORSEY. FIELD COLUMBIAN MUSEUM,
CHICAGO, October i, 1904. .
CONTENTS.
Page.
Introduction i
FIRST PERIOD: CREATION.
1. The First Creation 25
SECOND PERIOD: TRANSFORMATION.
2. The Deeds of the .Coyote and Young-^Star 30
3. The Coyote and iHis Magic Shield and Arrows 36
4. The Coyote and His Magic Shield and Arrows 41
5. The Great- South-Star, the Protector of Warriors 47
6. The Great- South- Star, the Protector of Warriors 52
7. The Great-SouthnStar, the Protector of Warriors 58
8. The Seven Brothers and the Woman 63
9. The Seven Brothers and the Sister 69
10. The Seven Brothers and the Sister 74
IT. Owner-of-Black-and-White-Flint-Knives and His Son 81
12. The Deeds of After-Birth-Boy 88
13. The Thunderbird and the Water-Monster 102
14. The Deeds of Wets-the-Bed 106
15. The Deeds of Wets-the-Bed 114
16. The Thunderbird- Woman 120
17. Healthy-Flint-Stone-Man and Woman-Having-Powers-in-the- Water . 124
18. The Hawk and His Four Dogs . . . . 129
19. The Story of Child-of-a-Dog 130
20. The Old-Age-Dog Who Rescued the Chief's Son 149
21. The Old- Age-Dog Who Rescued the Chief s Son ..... . .155
22. Young-Boy-Chief Who Became an Otter . . . . . . .161
23. Younig-Boy^Chief Who Became an Otter . . . , . . . 167
24. The Man Who Became a Flamingo . . . 172
25. The Spiders Who Recovered the Chief's Grandson 177
26. The Origin of "the Eagles . . 187
27. The Coyote and the Buffalo 191
28. Half-a-Boy Who Overcame the Gambler 194
29. Young-Boy-Chief Who .Married a Buffalo 199
30. The Swift-Hawks and Shadow-of-the-Sun 207
31. The Swift-Hawks and Shadow-of-the-Sun 212
32. Young-Boy-Chief and His Sister 218
33. The Story of Not-Know-Who-You-Are 224
34. Early-Morning-Deer-Slayer Who Overcame the Elk 229
35. Trouble Among the Chiefs Children ... ... . . .234
36. The Turtle's War-Party . . 239
37- The Turtle's War-Party . . . .... 242
38. Little-Crow Who Became a Sparrow-Hawk . . . . . . . 243
CONTENTS.
Page.
39. The Little-Brown-Hawks . . 247
40. The Coyote Who Lost His Powers . .. ... ..* . . • 252
41. The Boy Who Led War-Parties and Became a Hawk < . . . 257
42. The Coyote and the Warrior 263
43. The End of the Trickster-Cheater 267
44. The Coyote, the Prairie-Turtle, and the Squirrel 271
45. The Coyote, the Rabbit, and the Scalped-Man 274
46. The Coyote and the .Skunk Who Inaugurated the Feast . . . .276
47. The Coyote Who Became a Buffalo 278
48. The Coyote and the Artichoke 280
49. The Coyote and the Wildcat . . 281
50. The Coyote, the Opossum, and the Crow 284
51. The Coyote and the Fish-Hawk 285
52. The Coyote and the Bear . 287
53. The Coyote and the Smallest Snake 289
54. The Coyote and the Turkey . . .289
55. The Deluge and the Repeopling of the Earth 290
56. The Deluge and the Repeopling of the Earth 294
THIRD PERIOD: THE PRESENT.
57. The Woman Who Married a Star 298
58. The Man Who Went to Spirit-Land 300
59. The Man Who Rescued His Wife from Spirit-Land 306
60. The Crippled Boy Who Disobeyed the Gods 310
Abstracts . . . 315.35!
THE MYTHOLOGY OF THE WICHITA.
INTRODUCTION.
The Wichita, at the time of their first contact with the United States Government, occupied a village on the North Fork of the Red River, about four miles below its junction with Elm Fork, in Oklahoma. Soon afterwards they were removed to a place called Rush Springs, twenty-five miles east of Fort Sill, in 1882. The Wichita, with affiliated bands, were transferred to the north side of the Washita River, on lands a portion of which had been assigned to the Cheyenne and Arapaho in 1869. It is probable that they have now reached their final home, as they occupy their land in severally and the tribal relationship has ceased to exist. It seems probable that, at least for a hundred years or more, their permanent villages were never out of sight of the Wichita Mountains. Their range may be said to have been confined by the ninety-seventh and ninety-ninth parallels, and to have extended south from the Washita to about that part of Texas where the city of Waco now stands. The territory occupied by them in general may be char- acterized as a high, rolling, broken prairie, fairly well watered in places, of a sandy nature, and in the main treeless, except for irregular clus- ters of scrub oak, with heavier timber, chiefly of elm, cottonwood, and willow, along the water courses.
According to Powell's classification, the Wichita form the third of five groups of the Caddoan stock, the other groups being the Pawnee, Ankara, Kichai, and Caddo. With the Wichita proper, therefore, ac- cording to this classification, belong the Waco and Towakoni, which may be regarded as sub-tribes of the Wichita. For a very long time, however, the Kichai have also been closely affiliated with the Wichita, and to-day are regarded as an intrinsic part of the tribe. According to the well-known chief of the affiliated Wichita of to-day, Towakoni Jim, there is but little difference in the language of the Wichita proper and the Towakoni and Waco, while neither of these three tribes is able to understand Kichai. The same informant maintains that but four full- blood Kichai exist. He is of the opinion that the Kichai is more closely related to the Hainai group of the Caddo and the Pawnee than to either the Wichita proper or the Towakoni or Waco.
The manners and customs of the four bands 'have been practically the same from very early times, and they have intermarried and lived
i
2 THE MYTHOLOGY OF THE WICHITA.
together to such an extent that it is no longer possible for one custom or another to be considered as the exclusive property of a single tribe. This holds good also regarding religion and mythology, and no at- tempt, therefore, has been (made to group the myths according to tribes, though in the note giving the name of the informant his tribal affinity has been indicated.
The population of the four bands, according to the reports of the Bureau of Indian Affairs, was as follows :
In 1874 — Wichita, 300; Waco, 140; Towakond, 125; Keobai, 106; total, 671. In 1885 — Wichita, 176; W'aco, 64; Towakoni, 145; Kichai, 63; total, 448.
This total diminished slightly but steadily from year to year, until 1896, when the total for the four tribes was given at 365. The census of 1903 gives the total of the four tribes at 433, but in this is included the Delaware. It is evident that there 'has been a material falling off in the number of the Wichita in the last thirty years. It is believed, however, that at the present time they are almost, if not quite, holding their own. But that they are to suffer a further decline seems probable^ owing to the fact that in the recent opening of their reservation they suffered a decided change in their method of life, and especially to the fact that it is possible for them to obtain whisky without great effort. Previous to this time they kept up with great conservatism their ancient method of living, and, on the whole, were in the enjoyment of a robust and vigorous constitution.
In stature and color, the Wichita present a decided contrast to the Plains tribes by whom they are surrounded, such as the Cheyenne, Arapaho, Kiowa, Comanche, and Apache. They are decidedly of a shorter and stockier build, with a somewhat darker skin. The men pierced the lobe of the ear, generally in four places, from which were suspended innumerable metal pendants. Both men and women in for- mer times practiced tattooing, that of the man differing radically from that of the woman. The men were tattooed both on the upper and lower eyelids, and from the outer corner of the eyes extended a slight line about half an inch in length. From this design the Wichita claim is derived their name, owing to the resemblance of the eyes thus tat- tooed to those of the raccoon — Kidikides (Raccoon Eyes). These marks about the eyes are made on a boy when young, at which time he is told that they will prevent him in the future from having sore eyes. The men bore two additional marks on the face, consisting of short lines passing downward from each corner of the mouth. On the back of each hand is tattooed a small design resembling the bird's foot. This is made immediately after the boy has killed his first bird. Up
INTRODUCTION. 3
and down the arms and across the breast may be found additional marks in the form of a small cross. These indicate the number of times the individual -has acted as a spy for a war-party which has been successful, one mark being made for each incident. These crosses are symbols of the stars and represent a well-known mythical 'hero among the Wichita called "Flint- Stone-Lying-Down- Above" (Tahanetski- hadidia), who, as is told in one of the myths, is one of the guardians of the warriors. The marks tattooed upon the women differ from those of the men, the entire group of designs differing but slightly among individual women. The most complete, as well as the most common design, is here given : A single line passes down the ridge of the nose and is carried on to the end of the upper lip, from which a line passes in each direction to the corners of the mouth, where each joins a short line passing downward and terminating in another line directed toward the center of the lower lip. Before these lines meet they turn down- ward to the chin. The space between these two lines is occupied by two short parallel lines, and all four terminate in a line which passes entirely around the jaw from ear to ear, and which is surmounted by a row of solid triangles. Similar rows of triangles pass across the neck and across the upper part of the breast. Down each arm are two series of four parallel zigzag lines, while four long lines pass down the middle of the breast. Above each of the breasts are three pairs of lines, each pair crossing at a wide angle, the open space at each end being occupied by V-shaped connecting lines. The nipple is also tat- tooed, and around it are three concentric circles. It is claimed by the Wichita that the chief object of the tattooing was to distinguish the woman, not only from other tribes, but especially from the slaves, of whom in former times they seem to 'have held many. The whole tat- tooed design is said to have been derived from the buffalo. The girls are told that by receiving these marks they enjoy a more perfect life. They are also told that the concentric rings about the breasts prevent them from becoming pendulous in old age.
In character, the Wichita stand high among the Plains tribes as regards morality. Their home life seems to have been exceedingly well regulated, and intertribal strifes were rare. They have given very little trouble to the United States, and from an early time they manifested a uniformly friendly disposition, from which, 'however, they have re- ceived no apparent benefit. Of all the tribes of the Plains they seem the best natured and most kindly disposed toward the whites; indeed it would be 'hard to find anywhere people of finer 'nature than that pos- sessed by the Wichita.
4 THE MYTHOLOGY OF THE WICHITA.
In culture, the Wichita belonged to the southern Plains group, and the pursuit of the buffalo was secondary to that of agriculture. Even to-day their cornfields are not inconsiderable, and with encourage- ment would become a source of great profit to them; for apparently throughout their whole career they have been devoted to agriculture, raising large crops of corn, beans, melons, etc. The produce of their fields was, of course, 'Supplemented by the flesh of the buffalo and other wild game, but unlike the more nomadic tribes of the north they were by no -means dependent upon the buffalo. As among the Pawnee, many of their most important ceremonies were concerned with the cultivation of their fields.
The Wichita were village-dwellers, occupying substantial and spacious habitations of a bee-hive shape, commonly known as "grass- lodges," of which a few still remain, and the construction of which has not been entirely given up. In building this lodge, upright forks of cedar are erected, varying in number from eight to fourteen or six- teen, according to the size of the lodge desired. Transverse beams, also of cedar, connect these forks. Leaning against them, one end rest- ing on the ground, and so placed as to form a circle, are long, slender cedar poles, which are united at the top. Transversely over this frame- work are placed long, slender, decorticated willow 'poles, held in position by thongs of slippery elm bark. A long, coarse, bunch grass is spread over the entire surface in layers, beginning at the bottom and continuing upward till the top is reached. The grass covering is held in place by additional slender willow poles. Where these poles cross the uprights bunches of grass are tied.
The lodges vary in diameter from fifteen to thirty feet. The beds are two or three feet from the ground and are arranged around the wall, the upright forks serving to mark the position of the beds. The number of beds varies according to the size of the lodge, six being the usual number, while twelve is not an extraordinary number. Houses of diminutive size are occasionally built to 'hold a single family. The lodge has two openings, about two feet wide and three and a half feet high, one on the east and one on the west side. Each opening is pro- vided with a door made of grass over a willow framework. These doors do not move on hinges, but are easily set aside, either from within or from without. The eastern door is usually left open in the morn- ing, while the western door is used in the afternoon. Generally a similar opening is found on the south side of the lodge. This at the present time is not used as a door, and seems to be a survival of a time when the lodges had both a north and south door, which, however, were used
INTRODUCTION. 5
only during ceremonies, especially the ceremony of the medicine-men. In the center of the lodge is an excavation for the fireplace. The smoke makes its exit through a circular opening about eight inches in diameter on the eastern side of the roof, near the top. The top of the lodge is continued to a height of about three feet above the point where the upright cedar poles meet, by means of tightly wrapped bundles of grass, while from the base of this peak project four poles about three feet in length, one pointing east, another south, another west, and another north.
The four projecting poles outside stand for the four world quar- ters or gods, while the upward peak is symbolic of Man-Never-Known- on-Earth (Kinnekasus), the Creator in Wichita mythology. It is said that a door is placed on the east side that the sun may look into the lodge as it rises, and that the west door is so placed that the sun may look in as it sets, while through the small circular opening over- head the sun may look in at noon. The south door is still retained that the god of the south wind may enter. The fireplace is considered sacred, for here offerings are made, the food is cooked, medicines heated, etc.
The furnishings inside the lodge are not unlike those found in the Pawnee lodge. The beds consist of mattresses made of slender willow rods and coverings of buffalo hide. Over the bed and hanging down in front, is a long curtain of buffalo hide, which can be raised or lowered at will; this is often painted with war scenes. In the same place, be- tween the west openirfg and the fireplace, stands the corn mill, consisting of the trunk of a tree about a foot and a half in diameter and four feet long, implanted in the ground. The pestles are long, with a heavy end. Usually two or more women engage in grinding corn at once.
Formerly, pottery was extensively manufactured by the Wichita, but its use was long since abandoned. Beautifully made wooden ves- sels of large size and buffalo horn spoons are still occasionally found. A small, flat granite rock was used for crushing seeds and medicines, and a small wood hand mortar was used for a similar purpose. The parfleshe, similar to that used by other Plains tribes, is found among the Wichita, together with long rawhide bags used as food receptacles. For dressing hides they used a flesher similar in shape to that used by the other Plains tribes; the handle, however, was of wood and beau- tifully fashioned. At one side of the lodge, in well-to-do families, was a large summer arbor, built like the grass-lodge, but of elongated shape, and with open sides to a height of about four feet. These arbors were often of great size, and were provided with a platform raised a foot
THE MYTHOLOGY OF THE WICHITA.
above the ground. Here they worked and rested in the shade during the summer months. A third structure was the corn drying arbor, varying in size from ten to twenty feet square and reached by a ladder made of a single notched slender tree. Upon this was placed not only corn, but meat, etc., to dry, while from its sides and underneath were suspended great masses of pumpkins cut into long, thin strips and beautifully braided, for which purpose a specially constructed pounder was used. Reference is frequently made in the tales to a sleeping arbor, upon which it was formerly the custom to make beds for the maidens ; these were usually smaller in size than the corn drying arbors. In addition to the structures described, the Wichita also made use of the skin tipi, when on the march, and the sweat-lodge. These differed in no essential particular from those used by other Plains tribes. The houses were grouped in villages, which occupied the lower levels of a hill slope in some well-watered valley.
The clothing of (the men, as a rule, consisted of a loin cloth and moccasins. This was supplemented by leggings and the buffalo robe. The shirt, such as worn by the northern Plains tribes, was not known. The costume of the women consisted of a skirt, generally of buckskin or of young buffalo hide, tanned on both sides and wound around the waist and reaching 'below the knees. The feet and lower legs were en- cased in moccasin leggings. It has been said that the women formerly wore an apron made of bark, but the Wichita deny this.
The basis of the social organization of the fo*ur tribes was that of the village, at the head of which was a chief and a sub-chief. . Election to the chieftainship was never through heredity alone, it being neces- sary that the chief's son should show not only marked ability, but bravery and generalship equal to that of his father. It was possible, as the stories themselves abundantly illustrate, for the youngest and mean- est born boy of the village, through exhibition of bravery, to rise to the position of chieftainship. But more than bravery was necessary, for the aspirant to this high place must have won the love and respect of the members of his tribe by acts of generosity and kindness cover- ing the entire period of his life. The power of electing the chief was in the hands of the head warriors, who virtually controlled the village, and could make or unmake a chief, as they wished. Next in rank to the chief was a leader, whose title was The-One-Who-Locates (Oko- nitsa), and whose duty it was to 'be constantly on the lookout for better village sites. It was he who was responsible for the removal and laying out of new villages and for everything, in fact, pertaining to the loca- tion of villages. Next in rank were the medicine-men, who were also
INTRODUCTION. 7
priests of certain ceremonies, one of their number being known as the "crier," or "announcer." From the remaining inhabitants of the vil- lage were selected one or more known as "servants." Their duty was to do the bidding of the chiefs and of the medicine-men, especially in time of ceremonies. After years of apprenticeship they became medi- cine-men. Of the remaining inhabitants of the village the basis of rank was that of prowess in war, and wealth.
Although manifesting almost from the beginning a friendly dis- position towards the whites the Wichita have never been accused of cowardice, and in spite of their small numbers, were probably as suc- cessful warriors as any of the Plains tribes. As is so often illustrated in the tales, the time and nature of the war-party was determined by some one who desired to lead an expedition, at which time he would invite his friends to his lodge, tell them his plans, and select a head leader and two second leaders, the latter serving as spies or scouts, while on the journey.
The chief object of war expeditions was the taking of scalps and the capturing of women- to 'be used as slaves. The hereditary enemies of the Wichita were the Apache, Osage, and Tonkawa. These three tribes, in the order named, were considered the bravest of all their foes, and as a consequence, the taking of a scalp of an individual from one of these tribes was looked upon as a high honor. The Wichita had the usual grades of showing prowess in war ; such were counting coup, stabbing, scalping, and killing. Their war records were usually de- picted in detail on the robe, or the more salient features of the record mig^ht be indicated on the tipi. The significance of the marks describ- ing these war records was always supposed to be known by the other warriors of the tribe, and when an individual misrepresented his rec- ord, either on his robe or on his tipi, 'he was at once proclaimed a liar throughout the camp, and 'his robe or tipi might be destroyed. It was also the custom of warriors to proclaim their prowess by contests in the lodges during the long winter evenings, when war tales exclusively were told. The return of a victorious war-party was always the occa- sion for great rejoicing in the village, the news being transmitted by the signs made by the leader of the party as he arrived at a certain high hill overlooking the village, which was always set apart for this pur- pose. Then followed days and nights occupied with scalp and victory dances.
Often before birth, a name was selected for the forthcoming child. This name might be due to .some dream of its mother or some relative, the sex of the child being revealed at the same time, and th.e name would
8
THE MYTHOLOGY OF THE WICHITA.
agree with its supposed sex. Naturally the dream did not always come true, as, for example, in the case of a certain well-known Wichita still living, 'who bears the name "Ignorant-Woman," although he is a robust man and is far from being ignorant. Should nothing occur to indicate to the parents a suitable name for the child before its birth a name was given it soon after birth. The name, 'however, was not hastily chosen, but they waited until the child itself had done something which the parents believed to be characteristic or indicative of deeds he was to perform during the course of his life. Again, the name might be de- ferred until the child could crawl, or walk, or until such time as it should have done something, or manifested some peculiarity, which would suggest a name to the parents. This name the child usually bore until it was well-grown. Should the child continue to live and be pros- perous it might retain this name throughout life. If, for any reason, it should seem desirable to change the child's name it was done, sometimes by women for the girls, or by men for both boys and girls, for it was supposed that a man, having been on the war-path, had a wider range of experience than a woman. Should the child 'be sickly and have much bad luck in its early years its name might be changed in- numerable times. Several other men would be invited to the lodge, their names pronounced, and the child would be asked the name it liked best. The individual whose name was chosen walked up to the child, saying: "The name that I shall give you is the one you shall bear throughout life. As I give you this name you shall live to 'be as old as I am, for I myself have enjoyed life without sickness, and so you, too, shall enjoy the same sort of life that I have enjoyed, and you shall have my powers as well as my name." Instead of giving his own name to the child, the man might give it some name which had refer- ence to some act or deed of his on the war-path, or of some particular enemy.
Should the man marry and have children, and be unfortunate with them, he would change his own name, thinking thus to bring about a cessation of sickness or death among his children. Thus he would call in an old man, spread robes on the ground and ask him to sit down, thereby presenting him with the robes. He then presented the old man with a pipe. The visitor now realized that he had been called for some particular purpose, and asked why he had been invited and what he might do that was in his power for the man.
Then the unfortunate man would reply about as follows : "I realize that you have enjoyed a successful life and good health and I wish that you may have good luck for the remainder of your life; and
INTRODUCTION. 9
as you are getting old, I hope that your good fortune will continue. I have had bad fortune, and I desire to obtain your name." The old man then pronounced his own name and the other man 'bought it. The old man then stated that, for example, this name was given to him in childhood. He told how he got his name, and that throughout life he had always had good luck in everything, and he thought that as the young man took his name he also would enjoy good life. Then the name was transferred without ceremony, and the village crier was requested to go through the village and ask the people to give their attention. He then cried out that such and such a man had desired to have a new name to prevent sickness among his children; that he called an old man to his lodge and obtained the old man's name, and that hereafter he was to be known by this name. The old man either obtained a new name for himself or he went for the remainder of his days without a name, in which case he would be given a nickname, such as "Old-Man," "Old Woman," "Gray-Hair," "Dog Hair;" or he might say at once: "My name I have given to so and so, and I have given myself a new name."
Should a man meet death on the war-path, or die prematurely, his name was never mentioned. Am instance is told of a man by the name of "Two," who died. After his death this word was never pronounced, but in expressing the numeral the sign language was used. If a person died through the influence of a witch, or if some one killed him because he had brought sickness upon some one, his name was not used, but he was referred to thereafter by a nickname, such as "Buffalo-Calf," "Corn-Bread," etc. 'Characteristic names in use to-day may be found in the names of the informants, given in footnotes to the myths.
During the early life of a girl she was closely watched, not only by the parents, but by relatives ; as she grew older she was warned to have nothing to do with men, to keep away from them, and in the choice of a husband she was supposed to have no part. It being decided by the parents of some young man that a particular girl was desirable for a daughter-in-law, they asked some individual to go to the lodge to ob- tain the parents' consent. This go-between was usually a middle-aged woman and a relative of the boy. She asked of the girl's parents if they were willing that their daughter should marry, and in case of an affirmative answer the relatives of both families were called together. First, however, it was supposed that the parties had learned all about the boy, whether he was of good or (bad reputation, and especially whether he was able to support a wife. The parents of the young man were informed that 'their proposition had been accepted, and the young man himself went to the lodge of the girl next evening. Should the
10 THE MYTHOLOGY OF THE WICHITA.
parents of the girl still favor him he remained. Then, after this, the girl was watched, that she might not associate with other men. Should she prove unfaithful at any time she was beaten with a stick by her father. But should the parents of the girl at any time disapprove of their son-in-law they told the girl to send him home. This constituted divorce. The duty of the young man was to watch over the property of the family, and in the faithful fulfillment of these duties and in the providing of food rested his claim for favor with his wife's parents.
Again it might happen that the parents of a certain girl desired a certain young man for their son-in-law, in which case the girl's parents sent some middle-aged woman to ask the parents' consent for him.
Should the young husband die the girl's parents cut her hair, the length being determined by the favor in which they held the young man. The parents of the deceased husband might also visit her from time to time and cut off a portion of her hair. The girl remained single for a certain number of months, during which time she kept secluded and permitted her hair to remain uncombed. During this time she wore old clothes. After the requisite number of months had passed, the parents provided new clothing for the daughter. The par- ents of the deceased husband now went to the young widow's lodge. She, having been forewarned, had carefully swept the lodge. Upon en- tering, they washed her face, combed her hair, and painted her face, and then placed upon her, her new clothing. They then began to talk to her, telling her that they thought as much of her as when their son was alive, and now they had come to tell her that the period of mourning was over; that they had given her the things that they had brought; that she might laugh, eat heartily, and that now she might marry anyone she pleased. The woman, having her liberty, after the re- quisite period, might 'meet with some man whom she conversed with and who desired to marry her. She then reported the fact to her parents and to the parents' of the deceased husband, in which case she was usually told that she might do as she liked. Should she have been faithful to her former husband during the time of mourning, her hus- band's parents then said that they thought just as much of her as when her husband was living, and they might take her and her new husband into their lodge. ' Occasionally a man might wish to marry a woman who had a brother, and who had >been separated from her first husband by death, in which case, the suitor went to the brother and asked him if he might have his sister, taking with him a present, such as a robe or a bow and quiver full of arrows, on his pony.
INTRODUCTION. II
The usual age of marriage among the girls was sixteen or more years, by which time she was supposed to 'be able to cook and look after the lodge, as well as to assist in the fields. The men were supposed to marry when old enough to be able to provide food and safety for a family.
During the period of the woman's monthly sickness the husband did not sleep under the same roof. S'he did not prepare food for him; otherwise he would suffer illness. Having recovered, the woman went at once to the river and bathed, and her relations with him were resumed as before.
Delivery was performed by old women especially trained for tEis purpose. After the birth of a child the husband did not enter the lodge of the child and mother until after four days ; otherwise he would invite sickness, especially consumption, on his wife and child. Immediately after the birth some old woman was selected to take the child to the river and bathe it. She had to be well versed in the mythology of the tribe, and especially had to know the instruction given by the Moon to women when she instructed them about the birth of children. Arrived at the river she prayed to the Moon and Man-never-known-on-earth. Then she carried the child into the water, praying to all the gods in the water. She asked that the child might grow as fast as they did. The child's 'head was then sprinkled with water, after which it was immersed. On the appearance of the moon the child was taken outside of the lodge and held up to the moon, and a prayer was made that it might grow as she, the moon herself, grew from day to day.
The after-birth was always wrapped in a cloth and placed in a straight young elm tree — the elm because it produced splendid, straight offspring which grow well, and always seem prosperous. They prayed to the tree: "Keep this until it decays. I beg that the child which was in this may ihave power. May it grow like your children." The after-birth was never put on the ground, lest animals should harm it ; nor was it thrown into the water, lest fishes should eat it, in which case the child would be sickly and die. In the story of After-Birth-Boy may be found another reason w'hy the after-birth was never thrown into the water.
Shortly after the birth of the child the father looked about the vil- lage to discover some woman who had grown fast and who had always had good 'health. His choice having been made he went to the timber and cut twenty-four small, slender willow rods, the longest of which, to form the sides of the cradle, were cut first. Before the stick was cut he addressed it: "Now you were made to be used for many different
12 THE MYTHOLOGY OF THE WICHITA.
purposes. I have now come to take your life. You are to be used for a cradle." Standing on the south, he cut the stick on the east side, then stepping to the west of the stick, he cut it on the south side. He then stepped to the north and cut it on the west side, and then he took hold of the stick and made it fall towards the north. He then trimmed the sticks and cut them into the proper length. During this time he neither sang nor made any noise. Having cut the twenty-four sticks, he returned home. He now decorticated the rods, carefully saving the bark. He dried and straightened the rods, and if any were too large he trimmed them down. The shavings also were carefully saved. The rods having been prepared he took them, together with the bark and shavings, to the woman he had selected. She took the bark and the shavings toward the north and hid them either in a tree or in the ground ; otherwise the growth and health of the child would have been impaired. Returning to her lodge she took up the twenty-four rods, prayed to Man-never-known-on-Earth, then to the Moon, that as she made the cradle they would help her to make it in a proper manner, and that the child might grow rapidly. The sticks were then painted red or yellow and were 'bound together in the form of a flat mat by sinew from the back of the neck of a buffalo. As soon as the cradle was finished she took it to the parents, and handed it to the mother, telling her that she had finished the cradle ; that while making it she had prayed to the maker of all things and to the moon ; and that the moon would see to it that the child would grow rapidly and he healthy. As soon as the child began to walk the cradle was put aside and kept for future use in the same family. A cradle which had served for several children in one family, all of whom had been healthy, might be sought after by another family, believing that by the use of it their children would grow without sickness or any trouble. Should the child die during its cradle days the cradle was carried out and placed upon a tree, that it might never be used again.
A single form of burial was recognized among the Wichita. This varied slightly, according to the rank of the family of the deceased. Immediately after the death of a chief or of any prominent person, the parents or near relatives called upon some friend to take charge of the funeral. This friend invited three or four to assist him, and together they went to the burying ground, always situated on a near-by hill, and dug a grave, about four feet in depth. In the meantime the body had been bathed by other friends of the family and had been carefully dressed in suitable clothing, and the face was painted with the symbols which were the especial property of the individual in life. With the body
INTRODUCTION. 13
were placed all war trappings except the shield, which was never buried, but was either turned over to .some friend who might know its medicine, or was placed by the grave, or more generally,' in a tree re- mote from the village. By the side of the body might be placed leg- gings by some relative or friend who asked the deceased to keep them for him. During this time the body had remained in the house, and was visited by all the relatives and friends of the family, who came to mourn over it. After two or three days' mourning the body was carried to the grave, the parents and near relatives (remaining at home. Before placing the body in the grave a prayer was addressed to the earth by the one in charge of the ceremony : "Now you have been made to contain all things, to produce all things, and for us to travel over. Also we have been told to take care of everything which has come from your bosom, and we have been told that in your body everything should be buried. I now come to bury this man." The body was placed full length in the grave, with its head to the east, that when the spirit should rise it might without delay take the road which leads upward towards Spirit-Land. The body was then covered up. At each end of the grave was erected a forked upright about four feet in 'height, the forks being connected by a cross-bar. Against this cross-bar, with their lower ends resting against the sides of the grave, were uprights, thus entirely encircling the grave. The one in charge of the funeral rites then returned to the parents of the deceased and told them that he had finished, whereupon they might offer to take him into their family as son or brother, as the case might be.
Formerly it was the custom for one or more horses, especially the best horse of the deceased, if he had had many, to be slain by the side of his grave, or a horse, or many horses were given to his brother or to the one who assisted in the funeral rites. It is not known that slaves were ever killed at the time of the burial of a chief or prominent indi- vidual. It is told, however, that a well-known Wichita once lost his life in a fight with the Tonkawa, and that he was the owner of four Tonkawa slaves. One of these was put to death on the return of the war-party.
Death while in battle was held preferable to any other form of death among the Wichita. At least they preferred to die in full health and in some open place. Thus, a man injured in fighting would be told not to go into the timber to die, but to go out on the prairie, where the wolves would eat him. Should two individuals be about to die while in battle, they were told not to separate further than a crow could jump.
14 THE MYTHOLOGY OF THE WICHITA.
Immediately after burial the spirit of the dead was supposed to rise and ascend toward the east to Spirit-Land, the rank of the spirit in Spirit-Land being determined by that held by him while on earth.
To take one's own life was held to be the most dishonorable form of death, and the spirit of the suicide was supposed to wander just outside the entrance of Spirit-Land, not being able to enter and share in the pleasures of the village.
Between the time of the death and the burial the parents and friends continued to mourn, going about with uncombed hair and in ragged clothing. In the village no one was heard to sing or give evidence of joyfulness, and if the children were noisy they were hushed into silence. This continued for four days after the burial. On the morning of the fourth day a certain individual of the village, who must be of good character, informed the mourners that they must watch for them. He then selected two or three additional individuals of good character, and together they entered the lodge of the mourners, bearing a pipe and a wooden bowl. The inhabitants of the village 'had already been notified of the coming event and 'had gathered outside. As they entered the lodge the leader spread a robe on the ground, upon which he placed the mourners. Lighting the pipe he handed it to the father or next of male 'kin, and 'said : "I have come to tell you this. I have come to tell you to stop mourning. You have mourned long enough. Take my pipe and smoke. Thus you will signify that you have ceased to mourn." The pipe was passed to all the mourners, the father or the brother first. All of them smoked, thus signifying their assent, whereupon the leader turned to the people and told them that the mourners had accepted the pipe. He again talked to the mourners: "Now I want you to tell me what you have in your heart, to say how you feel. I want you to tell me that since you have smoked, the people in the camp may be allowed to sing and dance and be happy as here- tofore; that you will release the camp from mourning; and that you yourselves will eat, enjoy life, and that we may enjoy life with you again." After giving their assent to this the whole village mourned for a few moments, then the leader wiped the tears from the mourners, told them to cease weeping, and took the bowl of water and washed their faces. Now followed the mourning feast, provided by friends of the mourners, after which the village returned to its normal con- dition. In case the deceased belonged to one of the singing societies, the members now at once went to the lodge of one of their number, sang four songs, mourned for a few minutes and then dispersed to their homes, and the entire village assumed its normal condition.
INTRODUCTION. 15
Often the leader of a returning war-party was obliged to admit to the village that he had not only failed to return with a scalp of the enemy, but that one of his own party had lost his life. Approaching the village, some man of the party was chosen to precede the war-party, and as he came within sight of the village he 'began to mourn. The village at once was on the alert and sent a .servant to meet him, to see who (had been killed. As soon as the -servant learned the name of the unfortunate member of the party 'he returned to the silent village and called out the name, saying, "So and so has been killed in manly fashion." Immediately on such a return the head warrior went to the parents (or brother) of the warrior killed, and said to them : "I have been the leader of a party, and in this party was your son (or your brother) who lost his life. I failed to save him. Here I am. Do with me as you like, for it was my place to have brought him back to you alive." The'person addressed said: "No, I do not deside to take your life," and going up to him, cut off the end of his hair and told him to go and live.
Everyone in the village now mourned, especially the near relatives of the one who was killed. The (parents at once gave away all of their property, including that of the son, retaining only their oldest dresses for mourning costume. Now followed four days of mourning. Then a certain self-appointed man of the village, and he must be a brave man, undertook to bring about a cessation of mourning. He collected ob- jects of various kinds, and clothing, for use in the forthcoming rite. On the morning of the fourth day he went with his bundle of clothing, etc., and a filled pipe, to the lodge of the mourners and seated them out- side of the lodge. He took his pipe, lighted it and offered it to the head mourner, thus asking him to smoke, saying : "I want you to allow me to tell you that you must stop mourning. Tell me what you think in your heart. Shall the people go on mourning, or not? The people want to know. The people want you to tell them that you will stop mourning and permit them to sing and beat the drum and play." The head mourner took the pipe, smoked, and passed it to the other mourn- ers, whereupon the leader said : "Here are your gifts, for your mourning has ceased. Now, then, mourn for a few minutes," where- upon he wiped away their tears and bathed their faces and then fol- lowed the feast as above. By so doing this individual had made it known to the village that within a short time he was going to lead a party on a war expedition, in which case, should he be successful in securing a scalp, he would give it to the mourners. In the meantime the life of all the members of the village was continued as before the
i6
THE MYTHOLOGY OF THE WICHITA.
death, except for the mourners. They continued to mourn in silence, however, and in their lodge, until he had returned victorious from a war expedition, with a scalp.
In the religious organization of the Wichita, the same liberality which is so characteristic of the tribe in general was strikingly mani- fested. While we find certain religious ceremonies in control of quasi- secret societies, they do not prove to be esoteric to the same extent as are those of the Pawnee. As a consequence, not only the salient features of their religious belief, but the mass of tribal lore constituting their mythology is open to all who can afford the slight compensation asked by the narrator of traditions.
While intensely conservative in many ways, as already pointed out, the religious ceremonies of the Wichita began many years ago to de- cline. This was largely due to the fact that the Wichita were a race of warriors, and their societies were largely concerned with acts of war. We do not find the extended and beautiful rituals, so characteris- tic of the Skidi and other bands of Pawnee, nor do we find, to any degree, extended ceremonies based upon the dramatization of myths, so characteristic of the tribes further to the west and south. Member- ship in all religious organizations seems to have been based almost en- tirely upon the wish of the individual. No organization is known to have existed the basis of membership in which was hereditary.
Standing at the head of the ceremonial societies was the deer dance, or the ceremony of the medicine-men. According to my informant, the last ceremony was performed in 1871. From my iscant knowledge of the ceremony, it seems not to have been unlike that of the Skidi. No one could participate in the ceremony except medicine-men, each of whom had his own song or .songs, in which was set forth the story of the origin of his magic power. In addition there were certain rituals sung, in connection with the opening and closing rites of the ceremony. The dance was held generally three, occasionally four, times a year; the first occasion when the grass had just appeared, the second when the corn was ripe, the third when the corn was harvested. The cere- mony was never held in the winter. One of the special features of the ceremony was the administering to the novitiate of a small red bean, which produced a violent spasm, and finally unconsciousness, this condition being indicated by the inability of the novitiate to suffer pain when the jaw of a gar-pike was drawn over his naked body. During the ceremony offerings were made to the different gods, and at the end of the ceremony and following the feast was a ceremonial foot race, in which all members of the tribe, 'both male and female, were permitted to compete. This was followed on the part of those engaged in the
INTRODUCTION. 17
ceremony by violent vomiting. The foot race was supposed to give the participants great endurance while on the war-path. The chief efficacy of the ceremony was the removal from the camp of all evil influences and the promoting of good health, long life, and general prosperity.
Next in importance was the ceremony of the calumet pipe sticks, during which feathered pipe-stems were carried to some chief or other prominent individual of the tribe or to some neighboring tribe. This ceremony abounded in ritual and had its origin in one of the early myths, and its performance was supposed to confer lasting benefit upon the tribe. It is claimed by the Wichita, and there is evidence that their claim is valid, that they originated this ceremony, and that it was ob- tained from them by the Skidi, who, in turn, passed it on to the other tribes of the Pawnee.
Next in importance, and having their origin in times comparatively modern in the legendary chronicles of the Wichita, were the rain bundle ceremonies, the first having to do with the maturation of the corn ; the second with the propagation of the buffalo. The chanting of the rituals was the chief feature in both of these ceremonies, the time of the singing being marked by the drawing of a stick over a notched club, one end of which rested on a buffalo rawhide resonator. Both had their origin in the animal gods.
Next in importance were two ceremonies similar in nature, and known as "Surround-Fire," and "Small-Robes." These ceremonies also were of ritualistic nature, the first having its origin in the stars, and the second from the animals. The performance of both cere- monies was supposed to be efficacious in obtaining certain power or magic from various animals.
Next in rank were two societies, the first known as the Many-Dogs, and the second as the Horn. The time of the origin of these societies, like that of the rain and buffalo, was comparatively recent. They may be characterized as singing societies, in which ritualistic songs were sung, and they were preparatory to the setting out of a war-party.
Forming the last group were certain ceremonies or dances, all of which had more or less to do with the return of the successful war- parties. These were the Scalp, the "Etwats," the Rubbing-Bone, the Turkey, the Squng, the Singers, and the Flat, the last four being danced exclusively by the women.
In addition to the ceremonies just enumerated, the Wichita played the well-known forms of games common to the other Plains tribes, but always in a ceremonial manner. Among the most noted and sacred of these games were the shinny, the double-ball, and the ring-and- javelin games.
l8 THE MYTHOLOGY OF THE WICHITA.
The religious system of the Wichita, like that of the Pawnee, though to a less extent, may be characterized as a star cult. The chief of all the gods is Man-never-known-on-Earth, who, as is related in the first myth, was the creator of the universe, and to him is made the first offerings, both of food and of smoke. Next in importance and -dig- nity is the Sun, who not only gives his light, but assists in the growth of everything and in keeping the earth fresh and sweet.
Closely following the Sun in importance is the Morning-Star, whose duty it is to drive the stars along and keep them in place, espe- cially to usher in the daylight.
Next in importance is the South-Star, the protector of warriors and of chiefs.
The next in rank is the North or Pole- Star, who stands still, and out of regard to the people on earth, at night, he shows them which way is north. He is the guardian of the medicine-men, who derive their powers from him, and who in their ceremonies give smoke to him be- fore recognition is made of the other gods.
Next in importance are the stars of the Great Bear. Their powers are not unlike those of the Sun and the Morning-Star. They are made to circle about the North-Star, and are to be prayed to, for in their hands is placed power to be given to those who pray to them, especially to those who are about to undertake a war expedition. It is said that those who pray to them and follow their direction will have good luck and have a prosperous expedition.
Next in importance is a star in the north known as the "Ghost- Bear." This star is of comparatively recent origin, for it is said that a certain man who traveled in the far north saw a human being stand- ing before him, who said to him : "This is my burial place. I live in the far north. There I live. Should you like some of my power, and should you accept whatever I offer you I will give you power. You shall have the power over the herbs to cure people, for I am a medicine- man. If an accident should happen, or if sickness should arise, I will give you a way to heal, and in your doctoring you should look to the Sun, for my powers are derived from him. Before you begin doctoring, offer me smoke." Thereupon the man was informed that it was the Ghost-Bear who was talking to him, and upon looking again he saw that it was a Ghost-Bear. The man looked back and the Ghost-Bear had become a star.
Flint-stone-lying-down-above is the next in importance in the Wichita pantheon. This star, which is said to be immediately overhead, and which can not be seen except in a moonless night, is always to be
INTRODUCTION. 19
prayed to as one of the important gods. Smoke and food are also to be offered to him, inasmuch as we know, according to the tales, that while upon earth he took pity upon the people, that they might have good fortune, live long, be free from sickness, and have good success in war.
The Moon is the special guardian of the women, for she is a woman and possesses all the powers which women desire. She it was who taught the first woman on earth and gave her power. She instructs the women as to the time of the monthly sickness, informs them when they are pregnant, and when the child is to be born, and has told them that after birth the child must be offered to her by passing the hands over the child's body and raising it aloft, offering it to the Moon, at which time she is asked to bestow her blessing upon the child, that he may grow into power rapidly, for she herself has the power to increase rapidly in size. Furthermore, she regulates the increase not only of human beings, but of all animals, birds, and plants.
Somewhat similar in her power to the Moon is the woman known as "Woman-having-Powers-in-the-water ( Otskahakakaitshoidiaa) . She it is who has power over the water. She is chief of all water potencies and things living in the water. She not only furnishes drink, but cleanses and heals the people by the action of water. The child is taken to her at birth and she bestows upon it the power to grow to old age. She is also the special guardian of the wife left at home when her husband has gone on the war-path. She it is who encourages her to remain virtuous, and thereby make sure of the good fortune of her husband while on his journey. Thus the wife repairs to the river in the morning, just as the Morning Star rises, and also late in the evening, and bathes secretly. As she goes to the river she wears a new skirt of buffalo drawn up tightly over her shoulders and held at her waist by a buffalo hair lariat rope, while her feet are encased in mocca- sins tightly wrapped with rawhide strings. These .she changes each night before retiring. Again, putting on her costume early in the morning, as, before, she hastens to the river and during this time, at any meal, she eats only four spoonfuls.
Next in power and in reverence is Mother-Earth, who gives birth to everything, is mother of everything, who keeps everything, even her bosom for the people to walk upon. Prayers are offered to the earth before journeys : "As I start on this journey, and as I take this first step, carry me through to the end of my journey." She is also a great medicine chest, keeping upon her body various roots, etc., used in healing: "We are children of the earth, and a>s we go on a journey
2O THE MYTHOLOGY OF THE WICHITA.
it means that we are like children crawling upon our 'mother, and as we exist -upon the earth we are kept alive by 'her (breath, the wind, and at the end of our time we are put in the ground in -the bosom of our mother."
Prayers are also offered to the god of the Wind, which is breath, and hence life. Especially in case of sickness, prayers are frequently offered to the Wind god : "Now, good Wind, I ask you to come and breathe on me, so that I may be healed and feel comfortable. I pray you, good Wind, enter me, so I may breathe and be healed."
Finally, offerings and prayers are made to the animals, especially to those which are supposed to have magic power, and which are the special guardians of the medicine-men. Thus, in the ceremony of the medicine-men, after the novitiate has been placed in a trance, he usually holds speech with some fierce wild animal, who visits him and in- structs him — should he prove brave and not become scared. Thus he obtains power which he uses in doctoring, and in his songs, sung dur- ing the medicine-men's ceremony, he tells of -his experience with the animal.
In general, the gods of the Wichita are spoken of as "dreams," and they are divided into four groups: Dream s-that-are- Above (Itskasanakatadiwaha), or, as the Skidi would say, the heavenly gods; and (2) Dreams-down-Here (Howwitsnetskasade), which, according to the Skidi terminology, are the earthly gods. The latter "dreams" in turn are divided into two groups: Dreams-living-in-Water (Itska- sanidwaha), and the Dreams-closest-to-Man (Tedetskasade).
The myths of the Wichita tell of the story of the origin of the world, its transformation, its present existence, and foretell its end. There are thus recognized four distinct eras or epochs in the history of this earth, these four to .be replaced by another four in future years. In this scheme the succession of events in these four eras may be categorically stated as follows: In the first era, that of creation, ap- pears the land floating upon water, the first man and woman, who were given an ear of corn and a bow and arrows. Darkness still wanders over the earth. The shooting of the third of three deer ushers in the daylight, and certain stars are seen. Then follows the promise of more people, and when day appears the promise is fulfilled, for villages are seen, and animals. Then the first creatures are instructed. The first man lives to become the Morning Star, and the first woman, having, like 'her husband, wandered from one village to another giving instruc- tion and power, 'becomes the Moon.
INTRODUCTION. 21
In the second period, that of the transformation, the people scatter out over the earth. They again learn of their power and of their nature. Especially do they begin to give themselves names, turn by groups into the animals whose names they have taken, or, should they not give themselves a name, remain as 'human beings. Certain ones during this period forget their duties. Everything seems to have gone wrong, and both planets and animals overstep the bounds of respectability. This period of change and unrest and of transformation finally culminates in a woman giving birth to four monsters whose heads tower upwards toward the heavens. To destroy them and other insolent creatures is sent the deluge, which marks the termination of the second period.
The third period, or the present, was inaugurated by the survival of two individuals after the deluge. They again are provided with corn and the bow and arrows, and are taught the use of various imple- ments, as well as the construction of the lodge. These two degenerate, and teach their offspring concerning the times of the ancients. People do as they were taught, and are given power by the animals. During the early days of this period the people were not only taught the mys- teries of the animals, and were told that, they could exercise great powers, but they were told that they would have to die, whereupon, on the return of a certain individual from a journey to Spirit-Land, they learned of the other world and the consequent belief in life after death.
The fourth period, or the end, which the Wichita suppose to be rapidly approaching, is known as "Things-running-short" (Wadawa- kahitstsiaitsquawaskina) , or "When-everything-ibegins-to-run-out" (Dakawaitsakakide). The belief in the end of the world as now be- lieved by the Wichita,- 'has prevailed from early creation, for even then it was foretold. At the end, the supply of the necessaries of life will run short. People will no longer accomplish anything. As the time approaches Mother ^Corn will cease to grow, and in her stead will ap- pear some despised weed. At that time, animals will begin to speak to men, even the trees and flowing water will talk. Children of the same families will intermarry and cease to ihave offspring, and this is to be one of the indications of the approaching end, for they will lose their judgment. The animals will cease to reproduce their kind, and human beings likewise will give birth to animals. The ^old world will be com- pletely worn out and no longer fit to be inhabited. Furthermore, the man who has been following the three deer throughout the ages, when the end approaches, will overtake the deer, for he has been following them since the beginning, in order to recover his arrow, and it is be- lieved that he is drawing nearer to them.
22 THE MYTHOLOGY OF THE WICHITA.
The end 'having arrived, some great star will return to earth and will pick out some man who is of a kind disposition to explain to the people what is about to take place. Then all the stars and the sun and the moon will be human beings again, as in the first days. Thereupon will begin a new cycle of four eras ; another world will be created ; an- other transformation period will follow, and other generations will live as have lived the generations of the present era.
The belief that this period is approaching Is strong among the Wichita, for they say they are no longer surrounded by the animals which they formerly made use of in so many ways. Everything seems to be different from what it used to be. There are no more wild flowers or green trees. Nothing seems to grow any more. Even the fowls of the air have disappeared, and they were forewarned that their dis- appearance would be a sign that the end was near at hand. Furthering this belief is the frequency with which the people in their dreams con- verse with stars. Another evidence that the world is getting old and going the other way, is the realization that the tribe is constantly grow- ing smaller and that, like the offspring of the pair saved out of the deluge, they will soon be obliged to intermarry.
The myths of the Wichita naturally refer to the first two epochs of the world's history, and are spoken of as "old" or "true" tales ; while those which refer to the present period are spoken of as "new."
In relating the various myths no order, as a rule, is followed, for, on account of their great length, generally not more than one or two are told in a night. Should it seem desirable, however, on the part of the teller, to follow some order, he bases his scheme not only upon what he considers to be good chronological order, but one which in its relation to the 'happenings of events preserves the order followed by the sun in its course, for this was the scheme of creation. Hence the gods of the east take precedence over those of the south, while those of the south take precedence over those of the west and north.
Instruction concerning the time of creation and transformation is considered by all Widhita parents as conferring a lasting benefit upon their children. Hence it is their custom to invite to their lodge some man, generally of advanced years, who is known throughout his life to have been upright, kind, and brave, to relate the deeds of the ancient (heroes. Not only was the rehearsal of these tales looked upon as a form of worship, as a prayer to the gods and heroes which still exist, but by the relating of their acts the young men and women of the house- hold were led to believe that they, too, might become great and good.
INTRODUCTION. 23
It was customary before the beginning of a tale to offer a sacrifice of smoke to all the gods as human beings, addressing them to the effect that the teller was about to relate the story of their life ; for these gods had said while human beings that if anyone should tell correctly the story of their life, such narrators would receive benefit, and that on the following day a sign would be given them if they had not mis- represented their life, the sign being a light fog early on the following morning. Should a night of istory telling in winter be followed by a day of excessive cold it would be said that the story teller had not told his tale properly, or that he had told a tale which he should not have told. At the end of the story the narrator, especially should he have followed as nearly as may be in the footsteps of the hero whose life he is recounting, often weeps, and the young listeners strike their front teeth with the nail of the thumb, thus indicating their desire that their teeth may always be sound, and that, 'having heard the story, they may live 'happily and enjoy good luck and 'live to old age and do wonderful deeds, such as were performed by the hero of the tale. Then followed the offering of food and smoke by the narrator to the heroes of the tales he had just recounted, the smoke offering being first made. Then, taking a pinch of food, he raised it aloft and asked Man-never-known- on-Earth to accept the offering. This 'he now placed at the foot of the fire crane. He then offered food to the east to the Morning-Star; to the south to the South-Star, the protector of warriors; to the west, the home of the meteors ; to the north to the Pole- Star and the Seven ; and then to Mother-Earth.
In general, it may be said that the object of relating stories of ancient times was that the listeners might have recalled for them the fact that evil creatures and monsters, and in general the evil spirits of the world no longer exist; that they were removed from the earth; that their destructive powers were taken from them by Wonderful- Man, who knew that the world was changing, so that human beings might be human beings and animals exist as animals, to serve as food for man. But above all, the value of the stories for the young, lay in the lesson taught by example that bravery and greatness were some- thing which depended upon individual effort, no matter how low or mean might have been his origin, and at ifche same time, that there might descend upon him the same longevity and good fortune as was possessed by the hero of the tale.
THE FIRST PERIOD : CREATION.
1. THE FIRST CREATION.*
In the times of the beginning there was no sun, no stars, nor any- thing else as it is now. Time passed on. Man-never-known-on-Earth (Kinnekasus) was the only man that existed, and he it was who created all things. When the earth was created it was composed of land and water, but they were not yet separated. The land was floating on the water, and darkness was everywhere. After the earth was formed, Man-never-known-on-Earth made a man whose name was Having- Power-to^carry-Light (Kiarsidia). He also made a woman for the man, and her name was Bright- Shining- Woman (Kashatskihakatidise). After the man and the woman were made they dreamed that things were made for them, and when they woke they had the things of which they had dreamed. Thus they received everything they needed. The woman was given an ear of corn, whose use she did not .know, but this was revealed ,to her in her 'heart ; that it was to be her food ; that it was Mother-Corn ; that it was to be the food of the people who should exist in the future, to be used generation after generation ; that from Mother- Corn the people should be nursed. Still they were in darkness, not knowing what was better than darkness.
Once upon a time it came into the mind of Having-Power-to-carry- Light that he should go toward the east. He went further and further, not knowing where or why, but still wanting to find out what he was after. He kept on until he came to a grass-lodge. He found somebody existing on the earth besides himself. As 'he entered the grass-lodge there was light. He saw the man of the grass4odge. This man of the grass-lodge said to him: "Well, I 'have brought you here. I put it in your mind to come this way and visit me. Therefore, you are here, and I am told to tell you of some things that are to come to pass. You have always thought you were the only person living, but I am here too. I have been created the same as you. The man that creates things is about to improve our 'Condition. Villages shall spring up and more people will exist, and you will have power to teach the people how to do things before unknown to them." While they were talking they heard a voice from the east, saying: "Hurry, you men in the grass-lodge! Come out with your arrows and shoot the deer that are now starting
*Told by Towakoni Jim (Towakoni.) 26
26 THE MYTHOLOGY OF THE WICHITA.
out to your shore !" The man of the grass-lodge replied to the voice : "All right, I will be ready to meet the deer, but I have not yet made my arrows, nor have I got my bow. I must cut and make these first." The man of the grass-lodge went and cut the bow and arrows. Again the voice came, saying: "Hurry, the deer are about to land on the shore that you !are on. You are not to shoot the white deer or the black deer, but shoot the last one, that is half black and half white." The man replied : "All right, I will 'have my 'bows and arrows ready for him." The man peeled the bark off from his arrows and dried them. The voice came again, telling him to make haste and finish the arrows. The man of the grass-lodge again answered, telling how much he had done on the arrows, and that he was feathering them. After a time the voice came again, saying : "Hurry !" The man of the grass-lodge said : "I have my arrows ready, but I have yet to put on the string." After he had put on the string the voice came again, and said : "The deer are about to land." The two men went out and saw the deer com- ing out of the water toward them. When they got to the bank the white and black deer jumped out, and as it was jumping out the man of the grass-lodge shot it. After shooting it he heard a voice from above, say- ing he had done well. This meant that everything would move, that the sun would rise, the stars would move, and the darkness and the light would move on. After shooting the deer he followed all of the deer. Now the voice was heard from above, saying: "You have done the right thing." The white deer went ahead, then the black one, then the one that was wounded. The man of the grass-lodge followed them. This man now became Star-that-is-al ways-moving (Kinnihequidiki- dahis). Having-Power-to-carry-Light stayed there after the other man had left to follow .the deer. By shooting the deer that was half black and half white it was signified that there should be days and nights. Having-Power-to-carry-Ivight, as he stood there, looked toward the east, where he heard the voice telling what to do, and there he saw a man standing across the water on the other shore, who said that there- after he should be called Reflecting-Man ( Sakidawaitsa) , the sun. The man on the other shore thought that as he should be known as the sun, he would give light, that he would be seen at all times by the peo- ple and give them light, and by his powers he would aid them in having great powers. After looking, Having-Power-to-carry-Light looked back at the man who had been speaking to him and he was gone ; but he saw the sun coming up. He then turned back to his home. As he went along he began to find out the object of his visit to the grass- lodge. This he liked very much. He had light to travel in and could
THE FIRST CREATION. 27
see a long way. He found that light was better than darkness. On his way back home he found he could travel faster than he could travel in darkness. In a very short time he reached his home. When he got home the sun went down and darkness followed, and he saw up in the sky three stars coming up, followed by a single star. Having-Power- to-carry-Light made up his mind that the three stars were the three deer and that the other star coming behind was the man that had wounded the deer. The three stars represented the three deer as they had come out of the water, while the fourth star, which came later, represented the man who had wounded the deer.
This was a new start for the man and the woman. They enjoyed this kind of life better than living in darkness. Time went on, and Having- Power-to-carry-Light saw that the promises which were made by Man-never-known-on-Earth to Star-that-is-always-moving were being fulfilled. He saw villages springing up. There were more people existing, and this was as had been promised.
After these things had happened the man and the woman went from one village to another, showing the people how to use the things they had, how to make them, and what to use them for. The people in the village had things that they knew nothing about, and they did not hitherto know how to niake or use them. They simply knew that they were existing as human beings. They knew neither where they had come from nor how to live. The woman and the man were greatly helped by the day. Having-Power-to-carry-Light then began his work among the men, teaching them what bows and arrows were ; that the bow was a weapon of great strength; that the arrow was a thing to shoot and kill game with. He gave the men a ball, smaller than the shinny ball. He told them that this ball was to be used to amuse them- selves with ; that the <men were to play together and the boys were to play together. Whenever a child was born, if it was a boy, this kind of ball was to be given to it, that he might observe it and learn how to move around. The ball had a string to it. The further the ball rolled — that is, the older the child should get, the faster it would move around. He went on and taught the men how to play the game, for the -people were ignorant and did not know what the things were for. Finally the men were shown how the ball should be used. He showed them the clubs for the .shinny game. He told them they should <be divided equally in the game, one party on one side and the other party on the other side. Many men were interested, for the game was new to them. Many of the men were fast on their feet. The game was to be won by the side that should get the ball to the goal first. Having-Power-to-
28 THE MYTHOLOGY OF THE WICHITA.
carry-^Light also told them 'how to travel with the arrows and ball. This marks the time when they learned to travel fast from one place to another. The men went out hunting -animals after they had been taught that animals existed for their use, and -they traveled with their arrows and ball. They would shoot an arrow in the direction they wanted to go, then would go with the arrow as it went up. This is the way they traveled. They would hit the ball and as it flew the per- son would be on the ball. When the ball would hit the ground they would hit it again, and so they would go from place to place. Having- Power-to-carry-Ligfat traveled like a spirit. When he heard of a place he would be right there, but the people who were made after him were a little slower in traveling. This sort of traveling was fast enough for these people. From this place he went to other places, and he taught the people how to use things. He would make the things for them at first, then would teach them how the things were made.
When the woman began her work among the women she gave them Mother-Corn, and told them that this was theirs, and this was their mother ; that from this time they should be nursed ; that with the use of Mother-Corn they could live and it would strengthen the young ones; that Mother-Corn was to be used as long as the world should last. There were no certain times for the women to plant the corn, because the time passed pretty fast. When the women planted their corn it would grow right up and they would gather their corn at once. The Moon told the women that whenever Mother- Corn was eaten by them, whether ground or dry, they must offer some food to Man-never- known-on-Earth. Then they were to eat of it, and as a prayer for blessing before eating of the food they were to take four kernels of corn and rub them over the child. These were the Moon's instructions to the woman. Things progressed very rapidly. The young ones grew quickly. The woman told the women that Mother-Corn should be used for many different purposes. She gave them the things that they should use to enjoy themselves — namely, the double-ball game. She showed them how to play the game and told them that the ball was for their use in traveling. Now she told them the time was drawing near wnen she would have to leave them, for she had gone from one place to another, showing the women what to do, how to travel, how to raise Mother-Corn, how they must eat it and offer it, in all the ways that Mother-Corn was to be used. She told the women that after she had become something else she would ask the people, especially the women, to look upon her once in a while. She said that by her face women should be able to tell their condition; by their monthly flow, whether
THE FIRST CREATION. 2Q
they were pregnant or not. She was to show herself a certain number of times, and by keeping count they might know what time -the child would be 'born. She said that when she made her appearance the parents of the young child should turn its face toward 'her, implying a prayer, and asking her that the child might grow as fast as she did. By keeping track of the days and the months and the seasons they could foretell what things were about to happen. After the woman had given all these instructions to the women, telling them how to make their offerings to her and to the stars and other heavenly. bodies, and all the important supernatural .beings of the earth, she told the women that she had all their powers and they were to know their conditions at all times, through her. She then told the women she would be seen after the 'sun had gone down, then she disappeared. iLate that evening after the sun had gone down, they saw her in the sky, and she had be- come the Moon.
Now, the man told the men that they, in bringing their game from the hunt, must offer to the moon, to the stars, and other heavenly bodies and to the important supernatural beings on the earth. After he had told them how to use all the other things he said he would have to leave them and become something else. He had told them all the things they were to have, to use and to do, that there was a place for him to go and that he was about to go to that place. He told them that when he should go to his place he would show himself early in the morning, before daylight, and if, at that time, people should take their children to the nearest flowing water and put them in the water and bathe them (but they must drink before bathing them) he might help them to grow up and enjoy life. He told them that that place was the one at which they would get powers that he would give them. He then told them that he would sometimes be seen in the early morning as a star, and sometimes as a human being, and that his name was to be known as the Eirst-Star-seen-after-Darkness-passes-by (Hoseyasidaa).
THE SECOND PERIOD : TRANSFORMATION.
2. THE DEEDS OF THE COYOTE AND YOUNG-STAR.*
At this time the Coyote was living out by himself with his family. Of course, ihe was the same as ever and would often go hungry, for 'he could not kill much game. Once upon a time when the Coyote was going out to wander around after food he found a boy. He asked the boy wihere he was going. The boy replied that 'he was going nowhere. The Coyote then asked if he might take (him to his home to play with his boy and live with his family. The boy agreed to live with the Coyote's family. For a long time 'he lived with them. Through the powers of the boy, the Coyote did not 'have to go very far when hunt- ing; everything seemed easier than before the boy had come to live with him. The Coyote, being smart in some respects, commenced to find out what sort of a boy it was that was staying with him. At times Young-Star would foretell what was going to happen, and it would come true every time. So the Coyote thought that the boy was won- derful, although he was about the age of his own boy. The boy would leave his home for a time, then come back again. Sometimes the Coy- ote 'would ask him where he came from before he came to his home. The boy would never tell him where he was from, but would tell the Coyote he thought he ought to know from the name he bore. The boy kept leaving his home with his little companion. One time while they were out playing they kept on going east, and there they found a black horse (kawara). The boy, being wonderful, caugiht the horse and using his bow-string for a lariat, rode it. But he was unable to get the young Coyote to ride the horse, for it was something he had never seen. They took the horse home with them. On their arrival the Coyote was friglhtened at sight of the wonderful animal. The boy tied the horse near their home and forbade anyone to go near it, for fear it would be scared by their scent. While all of the Coyote family were in the lodge the boy stepped out to see if his horse was still tied. When he saw that it was tied he stopped just outside for a moment and heard the Coyote talking about the Ihorse, telling his family that it was a dangerous animal to be kept by their home. He was 'talking especially to the young ones, telling them not to go near the horse, for it had a long face and it surely must have long teeth, too, and that the horse's
*Told by Man-doing-Harm-while-Joking (Waco). 80
THE DEEDS OF THE COYOTE AND YOUNG-STAR. 3!
body was long enough to permit of its swallowing anybody. The Coyote also said that perhaps the boy 'had brought the fierce animal there to eat them up. The boy listened to the Coyote, and thought to himself, "What foolish ideas he has, and what a big coward he is to fear the horse." Now, the boy went in and the Coyote stopped talking about the dangerous animal. The boy then began to tell about the horse and what it was used for, for he and his brother (for so he called his young Coyote companion) had often been off a long way and got tired, but when the time should come for them to go again they could ride the horse, and that would be far better than traveling afoot, and perhaps the Coyote could ride it when going after game, for this horse was as good a runner as any animal living. The Coyote then began to tell his family about the horse and how harmless it was.
Long afterward, after the young Coyote had learned to ride the horse, the old Coyote commenced to think about moving to the vil- lage, just to show off his wonderful boy and the wonderful animal they had. The Coyote told his family tihat he wanted to leave their old home and move to the village to live. The family was now pretty well acquainted with the horse, and when the time came to move away the boy let them ride it. He intended that they should take turns riding the horse, for the family was very large. As they started off toward the village the boy said he would go off a while to see about something out toward the east. The Coyote family started toward the southeast. They took along the horse and put a big load on it, including the old woman and the children. They came to a steep canyon. The Coyote asked the boy's little companion 'whether the horse could travel over a steep place. The little Coyote said the horse could go over any kind of a place, very easy. So the Coyote allowed the family to remain on the horse while he whipped it to make it jump across the canyon. The horse did not want to go over the place, but the Coyote kept whipping it, and finally it jumped, and off went the Coyote's family, into the steep place, and the Coyote was left standing there. After a time the horse came out of the canyon and started toward the place where he was found. Just then the boy came in sight, but not near enough to call to the Coyote. He had forgot to tell the Coyote to look for a low place when he wanted to cross a canyon with a loaded horse, but now it was too late to say anything about it. When the boy came up with the Coyote he asked him why he had not looked for a better place to cross the canyon, but there was the Coyote's family lying in the canyon, all dead. The boy then told the Coyote to go right on to the village and he would go with him. He told the Coyote that it was his mistake
32 THE MYTHOLOGY OF THE WICHITA.
and not that of the horse that he 'had tried to get the horse to cross. They traveled all day and reached tihe village in the evening. The Coyote knew all the time that .he would be treated well, since he had a son that was wonderful. When they came to the edge of the village there was some one standing there whom the Coyote asked where visitors were received. The person directed Ihim to the largest tipi, in the middle of the village, which was the chief's place. They went straight to the chief's tipi. When they got there the chief told them to sit on the west side of the tipi. It was -the cusom of the chief to give visitors something to eat, so he fed them. The Coyote noticed that the chief had four pretty sisters, whom he desired for wives. At the chief's place, according to custom, men met to sit up at night and pass the time and talk about the past. There were a good many men at the place. About midnight all of the men went home, and the Coyote and his adopted son went to bed. The next morning, after they had eaten their breakfast, the adopted son told the Coyote to go to a certain place towards the north to some timber and there he would find a man and his sister living out by themselves, for whose power he should beg. The Coyote went as directed, and when he arrived at the edge of the timber he saw a tipi. In the tipi was the man and his sister, and they each had a blue complexion. The Coyote walked into the tipi and was asked to be seated and to explain the object of his visit. The Coyote said he had come that the man might take pity on him and give him the same powers he had, so that he might be like .him. The man told the Coyote he must first have a bow and arrows ; that he would have to go and cut dogwood for arrows ; that he himself had a bow he did not use that the Coyote could have. The man told the Coyote to go into the dogwood timber and call out to the dogwoods, "Which one of you shall I cut ?" saying that the one first to say "Me," he must cut ; that he must do this four times, because he was to cut four arrows. The Coyote then went to the edge of the dogwood timber, stopped and called out, "Which one of you shall I cut?" The dogwoods all at once commenced to halloo, "Me! Me!" The Coyote did not know what to do, and in order to satisfy all of them he cut as many as he could and carried an armful of them to the man in the tipi. When he went into the tipi the man asked him why he could not tell which one of the dogwoods said "Me !" first. The Coyote said that all of them had hallooed at once. So the man selected four of the dogwoods him- self, and he told the Coyote to take the remaincier of them back and pitch them into the timber. The Coyote did as he was told. He then went back and found the arrows ready made for him. Then the Coyote
THE DEEDS OF THE COYOTE AND YOUNG-STAR. 33
was told what to do and what not to do. Besides the bow and arrows the Coyote was given a shield and a war-bonnet. The man told the Coyote that upon his arrival at the big tipi of the chief 'he should not think about any woman while he had these things that were given him ; that four times, at daybreak, the enemy were to attack the village; that he and his son would have to do all the fighting, for the reason that he was given power to run faster than any man but his son ; that he 'must not think about women until the end of these four days, when he might do as he pleased about the women. The man asked the Coyote if he was honest and brave. Of course, the Coyote could not deny that he was honest and brave, so he said he was the most honest and the bravest man he knew of. Now, the man told the Coyote to stand up. The man then touched the Coyote's eyes with his hands and rubbed them, and when he took his hands from the Coyote's eyes he asked the Coyote what he could see. The Coyote said : "I see everything." The Coyote was now like the man in countenance, and he had the blue complexion of the man. The man told the Coyote that he could not be hit by enemies, for he himself was that way. The man said to it-he Coyote, "It may 'be that you have heard about the Jay-Birds (Keats). I belong to that class of people." This was the man from whom the Coyote got his powers.
The Coyote now returned to the big tipi of the chief. Upon his arrival he put his things away. The chief told him he might stay in the same lodge with his sisters. The Coyote was glad of the privilege. His son was not pleased that the chief should give him the privilege of sleeping in the same place with the chief's sisters, lest the Coyote should disobey the orders given him by the man with the blue com- plexion ; for the boy had already learned that the Coyote was dishonest, and he had no confidence that the Coyote would abstain from that which had been forbidden him. That night the Coyote went early to bed and the women commenced to talk about him and tell about their wishes, and they were full of wishes. The Coyote had it in mind to avoid the women until four days should pass. However, he lay awake a part of that night listening to the women tell about how good-looking he was, and saying there was no doubt but that they themselves were good- looking. Finally the Coyote went to sleep, and the next morning he heard some one crying that the enemy were attacking their village. He immediately rose from his bed, and as he was about to go through the door, there stood one of the women, who caught him and asked him his name. He told her that his name was Owner-of-Flint-Knife- Quarries (Tahanetshedaehetsiwe). He finally got loose and went on
34 THE MYTHOLOGY OF THE WICHITA.
to the scene of the battle. He saw his son in front. When they each had killed four of the enemy's bravest men they turned back to the village. Each had a scalp, which they presented to the dhief. As the sun rose 'higher everybody came in and the news began to spread about the chief's visitors doing the first part of the fighting and killing the enemy's bravest men. Of this the Coyote was very proud. There were three more battles to be fought. The Coyote began again to think about the chief's sisters and of what one of them had already done to him. He thought that the rest of the women would also do -the same thing. The boy knew all about this, for he could read the Coyote's Noughts, and he also knew from the man who had given him his powers. As soon as the sun went down the victory dances commenced. The Coyote was in the midst of the dancing. When he was tired of dancing (he went to 'bed. All the sisters of the chief were after 'him, as well as a good many other women, for they knew that he had had 'the largest share of the winning of the battle. All the songs sung were about him. When 'he went to bed he would pay no attention to the women, but he was not over mindful of the command (he 'had received to avoid the women until the four battles were accomplished. He went to bed and to sleep. The women bothered him, but he would pay tlhem no atten- tion. Early the next morning he again heard. the same alarm as on the preceding morning. He started out, and again there was one of the women who called to him and said : "Hanging- Knife (Tahatsawi) must remem!ber me this time." The Coyote turned around, and said : "You are spoiling my name. That is not my name. My name is Owner-of-F'lint-Knife-Quarries." The Coyote now went to the place where the fighting was and saw his son. They performed as on the day before, and each took four scalps, which they presented to the chief. About the same time the people began to come back and tell the people at home what the chief's visitors had done. The chief was proud of the visitors' good names and brought their names before the people. When it was dark they again had dances. The Coyote took part, and when 'he retired from the dance he got into the bed of one of the chief's sisters and slept all nigflit with -her. * Early in the morn- ing another alarm was given that the enemy were attacking the village. The Coyote went out and took his place with his son in the front, and again they killed four of the enemy's bravest men. When the enemy retreated the warriors on the Coyote's side -began to chase them. The Coyote and his son turned back home, having secured each a scalp for the chief. On the delivery of the scalp to the chief the Coyote noticed on the body of the woman he had slept with, blue marks where he had
THE DEEDS OF THE COYOTE AND YOUNG-STAR. 35
lain upon her and where he had had his arms around her. He noticed at the same time that some of the blue had disappeared from himself. He thought that if he should sleep with all of the women all of them would turn blue the same as he was. Now, he wanted to lie with the other three women during the nigiht. He waited patiently for night to come. The three women were thinking the same as did the Coyote, for they wanted to sleep with him. In the early part of the night the Coyote and his son both went to join in the dancing. The boy knew that the Coyote was doing wrong. The Coyote did not think his powers could be -taken away from him unless the blue complexioned man saw him. He forgot that the blue complexioned man had told him that the bow and arrows had lives in them and that whatever he might do they would know about and that they would escape from him. While the dance was going on the Coyote slipped away and went right to the place where he was staying and got in bed. When the three women noticed that he had left the scene of the dance they also left. On the arrival at their place the Coyote told them that he was going to sleep with them one at a time during the night. Each took her turn in sleep- ing with the nice-looking man that 'they thought him to be. As he was lying with each of these women .the Coyote heard his arrows and bow talking about his failure to keep his agreement and about making their escape. He heard every word they spoke. He was worried by what they said. The whole night he did not sleep a wink, and finally to- wards morning he heard the wind blowing. It seemed to him that the wind came inside of the lodge. He and the woman with him fell sound asleep. When the other women got up 'they saw the last woman to sleep with the Coyote sleeping with a real coyote. When they awakened their sister and asked her to look at what she was sleeping with she looked at him and there was this coyote lying on her side with his arm around her. She screamed and wakened the coyote. He arose from the bed, looked at himself and saw that he had a long tail, long ears, and was no longer a man. He escaped at once from the place. But he had already caused all of the women to be pregnant. The news spread of the Coyote losing his powers through disobedience. His powers went back to the man from whom he had obtained them.
The boy now told the chief to assemble his people. The chief called the people about his place. They asked the chief why he had called them. The chief told them that the Coyote's adopted son, who was known as Young-Star, had something to say to them. The chief told the people to listen to him. Young-Star was then asked what he had to say to the people. He told them that since he had been living
36 THE MYTHOLOGY OF THE WICHITA.
among them he had done all he could to help them along on the war- path ; but because of what his father had done he could no longer stay with them; that -he was going to leave his bow, arrows, and other things and his powers, to be used by all the warriors ; that they could pattern after these weapons in making others, which would be just as good; that when first they came to the village he had ordered his father to go to a certain place to secure what powers he had had, and which he had lost through foolishness, and that for this reason he was not to remain with them ; that generation after generation they would see him mornings as the Morning Star, just as he used to be while human. Young-Star then left some of his powers upon earth for the people. He was a small boy and when on the war-path he would put on a white feather. This is the way Young-Star left the village. Early the next morning he was seen, and he has ever since been known as First-Star-seen-after-Darkness-passes-by (Hoseyasidaa), that is, Morn- ing-Star.
3. THE COYOTE AND HIS MAGIC SHIELD AND ARROWS.*
Once upon a time there lived ,the Coyote with his family. He lived by wandering around, hunting all sorts of game, but he never was lucky enough to kill enough game to last long, for he had so many children that they ate the meat as fast as he could bring it. Once upon a time he went towards the west, where he found a man living by himself. He walked up to this place, stopped outside, and the man called to him to step in. The Coyote stepped in and was asked to be seated, so he sat down. The Coyote looked around inside of this man's lodge and he saw many things, such as meat of all kinds. The man asked him if he wanted anything to eat. The Coyote said that he would eat some meat. The man put a big pile of meat before the Coyote and he com- menced to eat. When he had eaten all the meat he thanked the man for what he had eaten. The Coyote saw a pole stuck up outside of this man's place, and he asked the man what that was. The man re- plied -that it was his shield. The Coyote begged the man to give him the shield or one like it. The man told the Coyote that he could direct him how to make one like it if he would come back the next day. Before leaving, he was given a big pile of meat to take home with him. He started back home with the load of meat on his back. He arrived at his place and told his old woman that he had had good luck, so
*Told by Ahahe (Waco).
THE COYOTE AND HIS MAGIC SHIELD AND ARROWS. 37
that she need never go hungry any more. The old woman advised him not to do wrong to the one who had given him all the meat. The Coyote said to the old woman, "Never mind about my doing anything wrong to my friends."
The next day, the Coyote went back to the place where the man was living alone and walked right in. The man asked the Coyote many questions. He asked him if he was brave, and the Coyote said that he was born brave. He asked him if he was a fast runner, and the Coyote said that he was a fast runner. Then the man asked the Coyote to go toward the south, which was a good ways off. He told him to go until he came to a small hill, and that around this hill he would find three Buffalo sitting down. These Buffalo were of different sizes, so if he wanted a large shield or a small shield he was to select a large or a small Buffalo. The Coyote started, and when he came to the place, he went around the hill and saw the Buffalo sitting down and he walked up to them and wondered which he should choose. He finally decided that he would have a large-sized shield, and so he asked the largest Buffalo to go with him. The Buffalo arose and chased the Coyote, who ran to where he had started from. Once in a while he would look back to see if the Buffalo was gaining on him. The Buf- falo was pretty near up with him when he finally reached the man's place. The man told the Coyote to go outside, to take the Buffalo by the horns and give it a jerk, and then he would have his shield. The Coyote went out and walked up to the Buffalo and started to grab it by the horns ; but the Buffalo made a quick motion and made as if he was going to hook the Coyote. The Coyote dodged away quick. The man told him not to dodge. He walked up to the Buffalo a second time, but failed to have courage enough to go up and take it by the horns ; so the man told him to try again. He walked up the third time, and failed again. On the fourth time he was told that if he failed again he could not have the shield. He walked up again and the Buffalo made another dash at the Coyote, but failed to scare him this time. The Coyote took the Buffalo by the horns and jerked it, and there was a shield. After this was given to him, bow and arrows were given him. He was directed to command his arrows to go out hunting, by shooting them in four directions ; so that he need never go out hunting himself. The Coyote shot the arrows towards each direction — north, east, south, and west. It was not very long until he heard these arrows talking, saying that they had killed certain buffalo. All at once he heard some- thing fall to the ground and he saw buffalo falling to the ground, each one of them having an arrow stuck in him. These arrows themselves
38 THE MYTHOLOGY OF THE WICHITA.
brought the buffalo and the Coyote butchered 'them, took his arrows from them, and cleaned the blood from them. The CoyOte was told to keep his shield as it was when he first got it, and then he would be protected by it. He was also told never to forget to rise early in the morning and jerk the buffalo by the horns, before sunrise; but not after the sun had risen high. He was also told that each of his arrows had life in it, the same as he himself had. So the Coyote took his shield, bow and arrows, and plenty of meat for his family and set out for home. When he got home he told his wife to go and cut him a pole on which to hang his 'shield, bows and arrows. The old woman cut the pole and hung up his shield and quiver, and unloaded his beef. He toild 'his wife to make haste and cookv him some .meat, for he was hungry, and that he wanted to go out hunting. After he had eaten he stepped outside and commanded his arrows to go out hunting, shooting one in each direction. Then he waited until his arrows returned with their load. He told his wife to butcher the buffalo and clean his arrows, then he again commanded his arrows to go out hunting. He repeated this four times, so that they had plenty of meat.
The Coyote, being so proud of his wonderful arrows, decided to go out to a certain village. He told his wife that he thought he had enough meat to last until he should come back again. The old woman told the Coyote to hurry back. On his way, the Coyote met a man carrying a large bow and arrow, but the arrow had a blunt point. The Coyote asked the man if the arrow was any good. The man replied that he used it in killing all kinds of game, and everything else. The Coyote laughed over this man's arrow, telling him that it was too big to do anything with, and asked him if he thought he could hit him. The man told the Coyote that anything he shot at was killed. The Coyote laughed again, saying that he did not believe it, and he coaxed the man to .shoot at him, but the man refused. Finally the Coyote got him into the notion. The man told the Coyote to go a certain distance away. The Coyote walked off "a little way and turned back, telling the man to go ahead and shoot. The man told the Coyote to go on further, so the Coyote walked a good long way off and stopped. He saw the man point the arrow toward him and shoot it. All at once he heard the arrow coming, and finally he saw it coming, and he ran hard. He dodged around, but the arrow kept chasing him until it overtook him and shot him in the back and came out of his mouth. The man walked up to the Coyote, kicked him on his feet, and told him to arise. The Coyote got up and rubbed his eyes, saying that he had fallen asleep. The Coyote looked at the man and noticed that he was handsome. He
THE COYOTE AND HIS MAGIC SHIELD AND ARROWS. 39
had blue teeth and would spit out blue spit. This power the Coyote was bound to have, so he begged the man to give him the power to become fine-looking and have a large bow and large arrow. The man told the Coyote if he wanted to be fine looking he could be made so, and that he could <be given the bow and arrows. They started to a small stream of water, and the man threw the Coyote into the water where it was over his head. When the Coyote came up he was as fine- looking as the man was. The man who appeared to the Coyote was the Sun (Sakida). • The Coyote left the man and continued his journey, and when he came to a stream of water he dooked around for a place where the water was still and looked at 'himself and saw what a fine- looking fellow he was. He kept on until he came to the place where he was going, and late in the evening he went into the village.
On reaching the place he met a woman and asked her to show him where strangers generally went for a night's lodging. The woman told the Coyote to go on until he should find a high tipi. He went on until he ireached the high tipi. When he entered, the man who lived there told him that the place was not safe for any man to visit, for there was a man who would call in eanly in the morning for him to meet him at the river. On entering, the Coyote had asked for a place at the back of the tipi to erect his pole in the ground. Next morning, of course, the Coyote had a duty to perform when his shield was hung. In the morning he arose and went around back of the tipi to hang up his shield, and there was a Buffalo grazing. The Coyote took the Buffalo by the horns., jerked it, and there was his shield. Now, he was called to meet his enemy at the river. He and the chief both went to the river, where the Coyote and the other man were to 'meet. Great crowds gathered around the banks of the river. They were ready to dive in the river, to find out who could be under the water the longest time. In ithis way the other man had the privilege of killing his enemies if he stayed under the water the longest. He had killed many men before the Coyote came to the 'place. They both got on the bank of the river and both dived. When the Coyote dived he found under the water a beaver lodge, which he entered, just as if he were go- ing into a tipi, and there he remained. The other man stayed under the water all day, until late in the evening. The crowds were still waiting on the bank of the river. The chief once in a while would go near the bank, to see who was still under the water. In the evening the Coyote's enemy appeared. Then the Coyote ap- peared. The other man now sat on the ground, begging the Coyote not to do anything to him, and he promised the Coyote that he should
4O THE MYTHOLOGY OF THE WICHITA.
have the same powers as he himself had, and should become the head man of the village. To this the Coyote would not consent; for he knew how cruelly the man had treated the people who visited the chief. The Coyote took a rest for a while, and the other man spoke to the 'people, saying that the Coyote should not be in a hurry to kill him. The man was not going to offer his life to anyone, and so he went into the air. This man was Shadow-of-the-Sun (Ihakaatskada). The chief spoke to the Coyote and asked him why 'he had not killed the man •before he got away. The Coyote asked to have his large bow and arrow brought to him. They brought his bow and arrow. He then went to the place where the man was sitting, and looking up, he shot his large arrow. He then told the people to look up once in a while in the direction in which the other man had disappeared. All at once the people got to stirring around and saying that something was com- ing down. They could just barely .see it coming, but finally it came closer and closer, until it hit the ground. The Coyote then ordered the people to bring wood to that place. The (people went for the wood and each one brought an armful and placed it on top of this man's body. The Coyote cut a stick with the sharp stone that he had for his knife, and set fire all around the 'body and burned it. When the body was burning he would poke the fire with the stick that he had cut, and to those that this man had 'before killed as he had tried to kill the Coyote, he said, "Your house (body) is burning." So one after another of the men jumped out, and there were a great many men saved.
After the fire went out, the chief who owned .this village took the Coyote back home and made him one of the head men and gave his sister to him for a wife, because he had destroyed the cruel man. Of course, the Coyote was fine-looking, and so he was glad to marry the chief's sister. He lived here for a while. The people noticed that every morning the Coyote went out to take the Buffalo by the horns and jerked it, and then his shield would appear; and that he would re- main outside and command his arrows to go out hunting, by shooting them in each of the four directions, until they had brought the buffalo to where he was, when he would call his wife to butcher them. On this account everybody liked the Coyote. One night some one carried off one of the Coyote's arrows. The arrow, having life in it, spoke out to the rest of the arrows, saying that he was being carried off to an- other place. The Coyote said to his brother-in-law that some one had stolen one of his arrows. This arrow was brought back to him, and he .said that no one of his arrows could be stolen without his knowledge of it. Every morning the people gathered around this man's tipi, look-
THE COYOTE AND HIS MAGIC SHIELD AND ARROWS. 4!
ing at the Buffalo that the Coyote called his shield, and they knew that he was a wonderful man. After a time he decided that he would let more of the people see his shield. He let the Buffalo stand there until the sun got up high, but the Buffalo 'began to back up and get angry. The Coyote finally stepped out and tried to do the same as he had always done, but failed. Before this his arrows got to talking among themselves and to the Coyote, saying that his children's and wife's food was nearly exhausted, and that they wished he would go back home. The Coyote would not pay any attention to them, for he had a good wife 'here and was content. When he let the people see the Buffalo, and when the Buffalo got angry with him, all of 'his arrows and bow left him alone, and let the Buffalo fight him. The Buffalo became so angry and fought so hard that he killed the Coyote. After he was killed (he was changed into just an ordinary coyote, as he had been before. His wife and children starved to death. The people gathered around 'him and took his body and carried it off to another place outside of the village.
All the stories about the Coyote show that he always met men who could give him powers to do certain things, so that it would be easier for him to live and hunt ; but he would always do wrong and have his powers taken away from him. In these times, any being who was as cruel as Shadow-of-the-Sun was killed, but always lived again, but would have less powers. So at all the times there were wicked people among the good.
4. THE COYOTE AND HIS MAGIC SHIELD AND ARROWS.*
The Coyote (Ketox) was once living out by himself with 'his family. There were no other people living near them. The Coyote wandered around looking for all kinds of game to feed his family. Early one morning 'he fixed himself up and resolved to go somewhere. He started out towards the west. As he went along, after having traveled a long way (and he was a fast traveler) he came to a tipi. He thought to 'himself: "I must first go and visit my partner" (naawada). The Coyote frequently used this word. As he went near the place 'he ,saw a large Buffalo standing out by the side of the tipi, and he was afraid to go near. The Swallow (Widtisgecha), the man that was living in the tipi, came out, and with his right hand grabbed the Buffalo by the hair 'between the horns and shook it, and
*Told by Ignorant-Woman (Man) (Towakoni).
42 THE MYTHOLOGY OF THE WICHITA.
there was no more a Buffalo, but a shield. Swallow then went into the tipi. The Coyote observed what the Swallow had done. He then ap- proached and entered the tipi of the Swallow, who asked him if he was hungry. The Coyote said, "Of course I am hungry." Then the Swallow gave him something to eat. The Coyote noticed that the Swallow was fine-looking. When the Swallow spit, his spittle was blue instead of white. The Coyote also noticed that he had inside of his mouth a greenish-blue color. He also noticed that he had many things that he himself wanted. The Swallow told him to eat all he wanted and that he could take what meat he could pack on his back to his family, if he had a family. The Coyote said he had a family. He then asked the Swallow if he could not give him some powers. The Swallow asked the Coyote if he was brave. The Coyote said that he knew of no braver man. The Swallow told the Coyote to take home to his family the meat, then come back and he would equip him with the things as he wished. The Coyote then got what meat he wanted and took it on home to his family, and said : "I have now found a way so that you young ones and my old woman need never more go hungry." He told his family to go ahead and eat what they wanted, and that he had to go and see the Swallow. He then set out to go to the Swallow's place, and when he got there the Swallow asked him if he was a good runner. The Coyote said that he could run pretty fast. The Swallow told him to go towards the south until he came to a high point, and there he would find four large Buffalo bulls sitting down. "As soon as you get there," said the Swallow, "point to one of the Buffalo and tell him that you want him, then turn right back and the Buffalo will follow you." The Coyote started out for the high point, which was as far away as he could see. The Coyote traveled pretty fast and finally reached the high point. There he saw four large Buffalo sitting down. He called one of them, then turned right back and he saw the Buffalo coming after him. The Coyote had to ryn with all his might to prevent the Buffalo from catching up with him 'before he got back to the Swal- low's place. The Buffalo kept gaining on him, and when he reached the place ihe was pretty nearly tired out. Now he was safe, and the Swallow told him that he was a pretty good runner. The Swallow then went with the Coyote to catch the Buffalo. He told the Coyote to walk up to the Buffalo and grab him between the horrrs. The Buf- falo began to get angry and would go backwards and forwards, but the Swallow said that he would not be harmed, and that he must go through that ordeal if he would get a shield. The Coyote finally walked up and did as directed, and there it was, a 'shield. He took the shield, as
THE COYOTE AND HIS MAGIC SHIELD AND ARROWS. 43
instructed by the Swallow, and threw it up on the -pole, and there it hung. The Swallow then told the Coyote to go out into the timber and cut four of the finest 'dogwood sticks he could find, from which to make arrows and a bow. The Coyote went out in the timber and cut the sticks, and when he brought them in they were prepared for him. When they were completed the Swallow instructed the Coyote how to handle his shield, bow, and arrows. Said he : "You see for yourself that your shield and bow and arrows have lives in them, the same as you have. The way to keep the shield, whether at home or away from home is to hang it on a pole. You must not forget this. In the morning you will see a Buffalo standing outside. You must then do as I tell you. Do not allow the sun to get too high before you put up the shield. As soon as the sun rises put it up." The Coyote said : "I can do that all right. I am too old to forget a simple thing." Said the Swallow : "In using the bow and arrows out hunting, all you have to 'do is to go a little way from home and shoot one arrow in one direction, another in another direction, the next in another way and the fourth in still another way, then remain where you are until they all come back to you. When they are coming back the arrows will talk to one another, telling what kind of a buffalo they have killed, and the buffalo will be brought to you instead of your having to go after them. The arrows will remain in whatever place they land on the buffalo. It is your place to take them off and clean them. Then you can butcher the buffalo and your family can have all the meat they want." After the shield, bow, and arrows were given to the Coyote he went to the nearest flowing water and looked for the deepest place. When he had found it the Swallow took hold of him and threw him into the water. When he came out of the water the Swiallow isaid : "You are now just like me." The Coyote, just to prove it, spat, and his spittle was blue. The Coyote was satisfied and both of them went back to the Swallow's tipi, and the Coyote was per- mitted to go to 'his home.
On his arrival his wife and children did not know him. He told his family that he was the same old man, but that he had got powers from the Swallow. The Coyote asked his wife to cut him a pole to hang his shield on. The Coyote's wife did as she was told to do and the Coyote hung up his shield. He then called his wife, and said : "You need never go hungry any more, for I now have powers to kill what game we want." The old woman said to him, "Whatever powers you have, do as you are told and make no mistake." "Oh, no," said the Coyote, "you need not worry about my making a mistake ; I am too old to do anything like that." That night the Coyote waited patiently for
44 THE MYTHOLOGY OF THE WICHITA.
daylight to come. Just about daylight the Coyote went out to send out his arrows to hunt. He went out a little way, as he was told to do, be- fore he sent his arrows to hunt. There he waited for a while and finally he sent his arrows out to hunt. He soon heard them talking to one another, telling how fat and how large was the buffalo they had killed. Finally all his arrows came in, each carrying a whole buffalo. The Coyote then pulled out all his arrows and cleaned them as he had been directed. He went back to his home and put up his bow and arrows and commenced to butcher the buffalo. While he was doing this the sun rose, and the old woman and the young ones all got up, and as they went out they were afraid of the buffalo that was standing at their door, and they ran back into their tipi. As soon as he heard the folks screaming the Coyote saw the buffalo and went right up to it. He grabbed it between its horns and there was no more a buffalo, but a shield. He pitched it up on the pole and it hung there. The Coyote then told his family to come out. When they came out they told him that there was a buffalo standing at their door, and the Coyote told them that it was his shield. Now they went where the Coyote was butchering. The Coyote was nearly through, and when he got through they commenced to bring the beef into the lodge. They had all the meat they wanted. The Coyote continued this right along every morn- ing. Finally they had plenty of fresh meat and some dried meat. The old woman then had to put up a drying arbor for the meat.
The Coyote now began to think about going on a visit to some strange place, that he might 'be seen somewhere else, instead of staying at home all the time. While he had this in mind he kept on killing buffalo, so that his family would have enough meat until his return. Some time after, he told his family that he was going on a visit for a while, for they had enough meat to last until he should return. The Coyote set out to the tipi of the Swallow. On his arrival he told the Swallow that he was going out on a visit for a while, for he was tired of staying in one place all the time. The Swallow told the Coyote not to stay too long. The Coyote then said that he had enough meat at home for his femily to live on during his absence. The Swallow told him that his arrows would let him know when the meat at home was all gone ; that then he must at once return. The Coyote said, "All right, I will come whenever they tell me about that." The Coyote then started out on his journey. While on the way he saw some one coming. He thought he would find out who it was and finally he met the man. The Coyote saw that he was a fine-looking man, and this man had a large bow and a large arrow with a blunt point. He commenced
THE COYOTE AND HIS MAGIC SHIELD AND ARROWS. 45
to make fun of the man's arrow. He asked 'him if he could kill any- thing with it. The man said that he could. The Coyote asked why he did not have arrows like his, saying that if he just had arrows like his he would think that he had good arrows. The Coyote told the man that the arrow was too heavy to go very far. The man told the Coyote that his arrow could go as far as his arrow could go, and perhaps further, This the Coyote could not believe. He then said, "What if you should shoot at me? Would you kill me?" The man said, "The arrow could find you and overtake you wherever you might be, and it might kill you." The Coyote laughed, and said : "Well, I will go off to some distance and let you shoot at. me to show me that your arrow can go far." The man told the Coyote that he did not want to kill him. But the Coyote kept coaxing the 'man to go ahead. He finally persuaded him to shoot at him. The Coyote went a good long way off, then stood facing the man, who shot at the Coyote. The Coyote heard the arrow coming and ran toward the man and the arrow over- took him before he got to the man and struck him in the arms. The man went to where the Coyote was lying dead, kicked his feet and told him to get up. The Coyote got up, rubbed his eyes, and said, "I was sound asleep." The man asked the Coyote if his arrow had hit him. The Coyote said : "O yes, it hit me. That is a good arrow of yours." The Coyote then asked the man if he could let him have the arrow. He also asked him who he was. The man told him that he was the Sun (Sakida). The Coyote said, "O, is that who you are?" The man gave the Coyote the arrow and his bow. The Coyote told the Sun that he was going out on a visit, and he wanted to be better equipped for meeting danger, to be ready to meet all troubles, for there was a good many bad people that he might happen to meet.
The Coyote then left the Sun and went on to the village. On his arrival he asked where visitors were allowed to stay. He was then told to go straight to the largest and highest tipi in the center of the village and there he would find a chief and would be allowed to stay there. So the Coyote followed his directions until he got to the chief's place. He left his shield outside and was asked to be seated on the west side of the tipi. He was asked where he had come from and he replied that he had come from afar and was tired. He told the chief to have some one cut him a pole so that he could hang up his shield. The Coyote was given something to eat right away, for the chief knew that he was wonderful. The Coyote stayed all that night, and early the next morning the people that were up in the village saw at the chief's a large Buffalo standing right at the door. The
4-6 THE MYTHOLOGY OF THE WICHITA.
people then howled at the people to come out to the Buffalo standing at the door, but the chief was smart enough to know that his visitor was wonderful, and he knew that it must be the shield that was hung up there. Before long, many other people saw the Coyote step out and grab the Buffalo between the horns and shake it and pitch it up to the top of the pole, and there was nothing but a shield. The .people began to find out that the chief 'had a wonderful man visiting him. That day, news began to spread about this wonderful man visiting the chief's place, and the people began to come to see the shield and the man. The Coyote felt prouder than ever, to have all the people in the village come around to see him. All the prominent men of the village came and stayed all that day, talking to him. The Coyote told them that the next morning he was going to give them all the meat they wanted. The men finally retired and went to their homes, and there was a man selected to announce that the visitor had promised to give them food. Early the next morning the Coyote took his bow and arrows and went outside of the village and shot the arrows to every direction and waited there for a time. This was pretty early, before anyone was up. Finally his arrows came around, the same as usual, talking to one another, and telling what kind of buffalo they had killed. The buffalo were laid before him. He took the arrows out and cleaned them, and at once he sent them off again to kill some more. Finally the arrows came back again, the same as usual, and again he took them out from the buffalo that they brought and sent them out the third time and the fourth time, then, having cleaned the arrows, he went back into the village. It was about sunrise. He went in and told the chief to have some one announce that he had killed the buffalo and to have them go over there at once to butcher them. The chief sent out a man at once, and the Coyote went to hang up his shield. There were many people there at this time, watching the Buffalo and waiting to see this wonderful man come out and hang tip his shield. The whole village was fed by the Coyote's work. The chief now came to like the Coyote very well. He stayed at the village a good while and continued to perform his miracles right along. The chief liked the Coyote so well that he gave him his sister for a wife. The Coyote became the chief's brother-in-law. The marrying of the chief's sister caused him to get up late. Once upon a time while he was asleep his arrows woke him and told him that the people at home were running short of food and that he had better go on 'home ; but the Coyote would not listen to them. That morning he got up still later, but he was yet able to hang up his shield. The next morning
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 47
his arrows tried to coax him to go home, and this time, his bow, his arrows, and all the other things he had got from the Sun ran away from him. The next morning he thought he had better wait until everybody should see the Buffalo before he should hang it up, for he thought he had been hanging his shield too soon for everybody to see it. The sun rose higher and higher, and the Buffalo began to back off toward the north. When the Coyote thought everybody in the village was present he walked out of the chief's place and went toward the Buffalo. At this time the Buffalo began to get angry. It commenced to throw up dirt and would hook the ground, but the Coyote was not afraid to go up to it. But the Buffalo was. angry at the Coyote, and as he went near the Buffalo it came at him and hooked him and threw him up, and as he went up he was no more human, but a regular old coyote. The people then understood the secret of the whole thing, that the Coyote had obtained powers from some one and had disobeyed his instructions. After the Buffalo had killed the coyote it turned toward the north and ran away, and left the coyote's body lying at the edge of the village. Since the Buffalo went north, that is where it is known to live. The chief of the village called on certain ones to announce to the people about moving their village. They moved away to the west and arrived at a place where they always lived thereafter.
5. THE GREAT-SOUTH-STAR, THE PROTECTOR OF WARRIORS.*
These are the names of the village where Healthy- Flint-Stone-Man (Tahadiidakotse) lived : Where-Blackbirds-lit-on-elm-Tree (Kasit- syukkari) ; Stone-Corn-Mills-lying-on-Hill-side(Nawishkatuk) ; Large elm -Tree -near -Edge -of- the- Village (Taatstatschiaheichitiwa) ; and Where-large-Ears-of-Corn-grow (Tastasitiwa). He had a family which consisted of father, mother, sister, and wife. He was a great hunter and warrior. He had a good many followers who would go along with him, when he went out with any war-party against the Trickster (Kinas) people, who were then their enemies. He was so brave that the men knew that it was always safe for them to go along with him, for he always returned victorious. This was one reason people liked to be with him. Once upon a time when he knew that his wife was pregnant he began to instruct her as to how the child should be born. He told her that when the time should come for the child's birth, the place where she was -should be closed up and no one should be in there
*Told by Towakoni Jim (Towakoni).
48 THE MYTHOLOGY OF THE WICHITA.
but herself; that she should not open the door until after the child should ibe born ; that the child must be called Young-Flint-Stone (Taha- dia) ; that she must not let him know where his father was until he should become old enough, for he himself was going to a far distant place, and be there 'for all time ; that he was tired of going out to the old scenes of wars; and that he was going where he could be near his enemies.
After telling all this he at once set out on a war expedition. Of course there were a good many followers who went along with him. He went towards the south. He kept on going, and it took him so long that some of the older men died on the way, of old age, until he had but four men left. He kept on going until one of these gave out and then there were three with him. They kept on going until another gave out and this left with him but two men. Continuing their journey, another gave out, and this time there was left but one man along with him, and this man finally gave out and this left him alone to seek for himself a place to live, and he went on nearer to his enemies. He kept on until he found a high cave-like place, and this he made his permanent home, and there were his enemies near his new home. Here he lived for a long while. Whenever he felt like fighting he would go and attack his foes and cut off their heads. Being a man with great power there was never an arrow that could hit him. He secured a long pole, which he stuck up in front of his place, on which he hung the heads of his enemies.
The time came when his son was born, and he grew rapidly, and finally he got to be a man. The child of the Healthy-Flint-Stone-Man began to ask his mother if he had any father, and she told him that his father had gone away a long distance to live, and was never to return. One time the boy asked his mother to grind enough meal for him to take along with him while he went out to look for his father. This was done, and the young man set out in search of his father. Young-Flint- Stone, -being famous like his father, traveled fast, and he found the trail of his father. He was on the road for a good while, until he ran on to one of the men who had given out. When he got near to this man, he found him too angry to see him, and the man asked why he had come around him. He then took out a handful of meal and put it in the man's mouth, and then the man had to believe that it was some one from the village he himself had come from, and he said : "Oh, yes ! This reminds me of being in Where-Blackbirds-lit-on-ehn-Tree, or Stone-Corn-Mills-lying-on-Hill-side, or Large-elm-Tree-near-Edge-of- the-Village, or Where-large-Ears-of-Corn-grow." Then the man said
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 49
to him: "You are Young-Flint-Stone. Keep going, and you will come to where your father lives." So Young-Flint-Stone went on, and on, until he .came to the next man, and this man was angry like the first one. But this made no difference with Young-Flint-Stone. He went up toward the man, and took out a handful of meal and put it in the man's mouth. The man then replied, saying : "This reminds me of being in Where-Blackbirds-lit-on-elm-Tree, or, Stone-Corn-Mills- lying-on-Hill-side, or Large-elm-Tree-near-Edge-of-the-Village, or Where-large-Ears-of-Corn-grow. I am sure I can see the place in memory. Young-Flint-Stone, your father lives somewhere beyond, to the south. If you go .that way you will meet another man, and he will give you more information about this place." Young-Flint-Stone con- tinued his journey until he came to the next man, who was the third man he met after leaving home. This man also was angry at the sight of a stranger, because it had been such a long time since he had seen a human being. But Young-Flint-Stone went up to him and took out a 'handful of corn meal and put it in the man's mouth, to show he was from the same village the man was from. When he had done this, the man threw back his head, and said : "This puts me in mind of being in Where-Blackbirds-lit-on-elm-Tree, or, Stone-Corn-Mills-lying-on-HiM- side, or, Large-elm-Tree-near-Edge-of-the- Village, or, Where-large- Ears-of-Corn-grow. You are Young-Flint-Stone. You are going to see your father. By keeping on you will come to another man, and there you can secure more information from him. He knows more about your father, for he is near to your father."
Young-Flint-Stone went on again, traveling fast, until he came to one whom he knew to be the last man whom he would meet before reaching his father's place. When he made his appearance to this man the man was angry with him, for the reason that he had seen nobody for a long time, the Healthy-Flint- Stone-Man being the last man he had seen. Young-Flint-Stone went up to the man in order to show him that he lived at the same place the man had lived and which the man had left. He put a handful of meal into his mouth. The man threw back his head and laughed, and said : "Yes, this reminds me of being in Where-Blackbirds-lit-on-elm-Tree, or, Stone-Corn-Mills-lying-on- Hill-side, or, Large-elm-Tree-near-Edge-of-the- Village, or, Where- large-Ears-of-Corn-grow. Well, Young-Flint-Stone, you came in search of your father. Your father lives down further south where he is near to his enemies. He surely has great powers and you will have many dangers to overcome before seeing him. You will have to sneak around to get to his dwelling place, for if he sees you before you get up
SO THE MYTHOLOGY OF THE WICHITA.
there he will kill you. He lives on a high point. Sometimes he is out, and there are times when he goes to sleep. When you do get there he will try to kill you, for he allows no one to come to his place ; and there are times when I can 'hear him giving the war-whoop, when he goes out after his enemies." Young-Flint-Stone went on, leaving this man after he had given him information regarding his father's place and his habits and >how cruel he was. He traveled on and on until he came to the place, and doing as he was instructed, he sneaked in, so as not to be seen. He finally succeeded in reaching the door, and en- tering, said to his father : "My father, I am now here in search of you." Just as he said that, Healthy-Flint-Stone-Man arose on his feet, and said : "I can not believe you. I know I have a son, but he is so far away that he could never reach this place, and you are trying to play a trick on me." He went to get his war-club, but Young-Flint-Stone got hold of him, saying, "I am your son." But Healthy-Flint-Stone- Man began to push him around and tried to throw him, and he pushed Young- Flint- Stone away from him. Young- Flint- Stone had only one hand to use, for he had to use the other to get the corn meal sack, so as to put some meal into his father's mouth. Young-Flint-Stone finally succeeded in untying his sack. He took out a handful of meal and put it in his father's mouth. Healthy-Flint-Stone-Man asked Young-Flint- Stone to release him, threw his head back, and said : "O yes, that is the way everything tastes in the place I came from. This puts me in mind of being in the village of Where-Blackbirds-lit-on-elm-Tree, or Stone-Corn-Mills-on-Hill-side, or Large-elm-Tree-near-Edge-of-the- Village, or Where-large-ears-of-Corn-grow. You are surely my son. I left home when you were in your mother's womb, and I gave you the name that you bear. Well, I am a good long way from home, and it suits me to remain here all the time. Wrhen I lived there where you are from I had to send out war-parties, and had to go a long way, so that I thought that it would be best for me to be where I could be near my enemies, just as I am now. I was tired of going a long way. So this is what brought me here. I can not go back with you when you feel like going back." Young-Flint-Stone, in looking at his father, saw that his hair was turning into flint stones.
Healthy-Flint-Stone-Man was surprised to see Young-Flint-Stone. Young-Flint-Stone then remained with his father, who showed him all 'his powers, and where he went to fight his enemies. Young-Flint- Stone noticed a pole stuck up outside of his father's place, on which there 'hung many skulls, old and fresh. The next morning Healthy- Flint-Stone-Man took Young-Flint-Stone along with him to help 'him
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 51
fight some of his enemies. They both went on down the hill, traveling all that morning, until they came to a village, and there they met their enemies. Young-Flint-Stone was the first one to kill a man, and the old man next, and then they turned and came on home. Young- Flint-Stone did not remain 'here very long. He was asked to re- turn home, for the people were looking for 'him to come home. Healthy- Flint-Stone-Man told him that it was very near time for the next gen- eration to come, and that the place where he was then would be known as the Protector-of- Warriors (Netskatcitikitawe). He told his son to tell the people that he had seen his father, and that he was there, never to return home, and that in the next generation he would be seen as the Great- South- Star ; and in the next generation, when any one sent out war-parties they should offer him smoke, and then he would take pity on whoever should make the offering, and give him good fortune of having an easy time in meeting enemies, and of always returning vic- torious. So Young-Flint-Stone was requested to take back with him a scalp for the man's wife and father, mother, and sisters. Young- Flint-Stone then departed from his father with the scalp.
On 'his way back he met the four men once more, and they asked the same as 'his father had done, that they might remain where they were, for it was so far from -home and they were so old that they could never reach home. He traveled on, and on, and no one knows how long it took him to reach home, but when he reached home he delivered the scalp to his people. The people were surprised to see him once more, for they knew it was not safe to be off as far as he had been from home. When the whole village heard of Young-Flint-Stone's return they came about his place to see him, and to hear -how he met his father. He then informed them what hard times he had had in traveling, and how he met the four men who were near to his father, and what they had said when he first met them on his way to see his father, and what hard times he had had introducing himself to his father, and how his father threatened his life when he met him, and how he accompanied his father on the war-path, and how the scalp was given by his father to be pre- sented to his people. The people then began to move away to their homes and the news spread about the boy's visit to his father. When night came they had dances of all kinds in honor of Young-Flint-Stone and his father. So it is known that Young-Flint-Stone was the only person who ever went far enough south to .see his father, the Protector- of- Warriors, and he was the last one ever to see him.
52 THE MYTHOLOGY OF THE WICHITA.
Young-Flint-Stone then became a famous man, and as great a warrior as 'his father had been when he lived at the village. He would send out wariparties against his enemies, the Tricksters. Having such great war powers he would always be victorious and bring 'home with him many captives, as well as scalps. This was what made him a famous man. Young-Flint-Stone told all of his followers that the Great-South-Star was his father, whom he had once been to see. Whenever this Star was seen Young-Flint-Stone would offer his smoke to it, as !he had been told to do by this Star, who was his father. It was not very long before Young-Flint-Stone called forth the people. When the people gathered around his lodge and were all present they asked him why he had called them forth. He replied that since he had been with the people he had been well cared for by the young men who were his friends and his warriors, and that since he had seen his father as a Star he himself thought that he had 'better be like his father. Young-Flint-Stone then waited until night. When darkness came he went out up to the sky and became Flint- Stone-lying-down- Above ( Tahanetskitadidia) .
6. THE GREAT-SOUTH-STAR, THE PROTECTOR OF WARRIORS.*
There was a village named Ivarge-elm-Tree-near-Edge-of-tthe- Village (Taatstatschiaheichitiwa), because there was a large elm tree at the edge of the village, Where all the dances were had whenever the men came home from war. The village was also called Where-Black- birds-lit-on-Elm-Tree (Kasitsyukkari), or Stone-Corn-Mills-lying-on- Hill-side (Nawishkatuk), or Where-large-Ears-of-Corn-grow (Tas- tacitiwa). In this village was a man known as Wearing-Flint- Stone- on-top-of-Head (Tahadiidakotskitiwe), who afterwards became the Great-South-Star, as we call it. This man was famous in all ways. He was the leader of war-parties and had many followers who always followed him whenever he sent out war-parties. In his home his father was the chief of the village. He also had a mother and a sister. When he had become famous and a great warrior, his sister got married to a famous warrior. Once upon a time, 'before he undertook to leave home, his sister became pregnant. He told his sister that when the child should be 'born they should call him Flint- Stone-yelling-Boy (Tahanitsiaskase). He also said that this boy would follow the foot- steps of his uncle and be a great warrior.
*Tcld Jjy Towakoni Jim (Towakoni).
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 53
There came a time when he undertook to send out greater war- parties than had ever 'before been sent out. He called forth all 'his followers. When his followers came about, he told them that he would go out in a few days on an expedition, and that he would go towards the south, and that they should be ready at that time. When the time came, he set out on this great expedition. There were men who fol- lowed this main expedition, then traveled on and on, but never seemed to want to stop like other warriors, to send out spies, but kept on. When they had gone far away from home, some of the men turned back, and thereafter, every day, some -more men would stop following their leader, for he was going too far. So finally all but four of the men had stopped, who thought that they would follow him until they should come to the end of their journey. But as they kept on going, one of these gave out, and had to stop, and when he stopped he found that he could not turn back, for his life was too short, and he knew that he could not get home. Having given out this man had to sit down and remain there for all time. The rest of them kept on going. Another man gave out, and he had to stop, for these other men were traveling faster at this time. The leader then told his last follower that the place to which they were directed was getting nearer. But this last man gave out, too, and 'had to stop. This man watched Wearing-Flint- Stone-on-Top~of-Head until he got clear out of sight. Wearing-Flint- Stone-on-Top-of-Head then found a place where he could live all alone. To live by himself was just what he wanted, for he was a single man. Near Where he lived was a large village of enemies. He knew that he could have all the fun he wanted, for fighting was fun for him. Whenever he wanted to attack the village he would go down the hill from his home and he would fight the enemy, and this was the way he enjoyed life by himself. About this time there was born at his old home a nephew. His nephew grew fast, and he soon sent out war- parties, too. When he was old enough, the other men who followed him on his expeditions told him about his uncle. He was told that his uncle was down south somewhere ; that he had once sent out a war- party and had never returned. Some time afterward, while the nephew was at home, he told his mother that he wanted to see his uncle ; that he was going to that place, wherever it was; and that he was going to look for him, if it took him all of his life. So he told his mother to make him two pairs of moccasins and to grind some corn to take along for his uncle, to remind him of his old home. He said that if he could he would bring his uncle home. After these things were ready for him he took plenty of tobacco and other things that he had or- dered and at once set out.
54 THE MYTHOLOGY OF THE WICHITA.
He was traveling alone, so he went fast, for he did not have to wait for any one. Some time afterward he came to the place where the four men had turned back, and he saw that there were but four men besides the one who had gone on further south. He kept on and on, until he came to one of the men who had given out. When he went near to this man, he found him to be pretty angry with him, for he was not used to seeing people. But the nephew told the man who he was, and that he had come a long way in search of them. But the man would not believe him, for he knew that the distance was too great for anyone to travel. So the nephew took out his pipe and made the man smoke his pipe. He lighted his pipe and gave it to the man. The man then took four puffs and then emptied the pipe. Then he drew back, and said : "O yes ! It is a surprise to me to see some one come from my old home. This reminds me of being in my home in the village of Large-elm-Tree^near-Edge-of-the- Village, or Where-Black- birds-lit-on-elm-Tree, or Stone-Corn-Mill-lying-on-Hill-side, or Where- large-Ears-of-Corn-grow." He then put a handful of meal into the man's mouth. Then the man said : "Yes, that is just the way every- thing tastes back 'home, but I am so far away that I can not get back. But your uncle and his other followers went on, and you are now on the right road to them, and you will find another man further down, and he will tell you the same thing, and more, too." The nephew con- tinued his journey to 'his uncle's place, and, as he went further, he came to another man sitting down and facing the south. When this man found that some one was coming, he was angry, too. But the nephew told the man that he had come from a long way, looking for them ; and that he was the nephew to their leader. The man then re- plied, "Well, show me something, so that I may 'believe you, that I may know if you came from my home." The nephew filled his pipe for the man to smoke, lighted it and gave it to him. The man puffed only four times, then emptied the pipe. He drew back, and said, "Well, this is the way the old home smoke tastes." Then the nephew gave the man a handful of cornmeal, and the man said, "This reminds me of being in our old home in the village far to the north." Of course, he also named the village names. The man then told him that this was as far as he had been able to go, and that he had often wished that he was back at his former home, but that he never could get there. The man told the nephew that his uncle was further south and that there was another man further south that could tell him more about his uncle. The man said that this also was as far as he could go. All this man would do was to sit up. So the young nephew noticed that the man was about to turn into something.
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 55
The nephew continued 'his journey further south, with the ex- pectation of reaching his uncle. He came to another man, whom he supposed had followed his uncle, and this man was as angry as he could be when he was approached, but the nephew was ready to talk with him, telling 'him that he was from their home village and was on his way to his uncle's place. But this 'man would not believe him, for it was too far for anyone to travel. Then this man told the nephew to show him something, so that he could believe him. The nephew filled his pipe full of tobacco and offered it to the man to smoke, and he took but four puffs, then emptied the pipe. He also gave the man some of the corn meal, and got a handful of it and poured it into the man's mouth. The man drew back, and said: "Yes, that is just the way everything tastes at our home village. I often think of my old home and wish I were there, but I can not iget there ; my life is too short for me to return 'home, but you go on and you will find one more man on the road, who, I think, is in the same condition I am in, because there are two more further north who gave out, and I gave out, too. So surely there must be another man down further to the south."
So the young nephew went further south, leaving this man be- hind. Of course, he traveled faster, in order that he might find his uncle sooner. As he went further south 'he came to another man, whom he supposed to be another of his uncle's followers. As soon as this man found out that some one was coming he was as angry as he could be. He was like the other men — he could not move, but could only shake his^head. The nephew told him that he was from his old home, far away to the north ; that he had come in search of them and his uncle, who was leading the great war-party. But this 'man said, "No! No! You can not be the one, for it is too far for anyone to come to look for us." The nephew then asked the man if he remem- bered his leader's sister, saying that he himself was the son of the sister of this great war leader of his. The man then told the nephew to show him something from their distant home. The nephew filled his pipe and the man smoked it, then drew back and said : "Yes, you are from that village, my former home. That is the same old smoke that I -used to smoke -among my home people of that village that you recently came from." Again he took a handful of the corn meal and put it into the man's mouth, and when this was put in his mouth, he said, "Yes ! That is just the way everything tastes in my village far to the north." The man, of course, named the names of the village. It was a surprise to the man that he should see some one who had come from a place so far away. So he said : "Well, my boy, you are
56 THE MYTHOLOGY OF THE WICHITA.
now right close to your uncle's place. Often I hear him yell on quiet days whenever he goes after his enemies, although it is a long way from here to his place." This man gave the young nephew instruc- tions how to get there safe. The nephew was told to be sure and get there while his uncle was asleep ; that his uncle generally slept at noon, and t>y getting there at that time of the day 'he would be safe, but he was not isafe yet. Said the man : "If you are not strong enough your uncle is going to kill you. On the morning after you make it all right with your uncle, he is going to take you to his enemies and attack the village with you, and if you do not run fast enough, after 'he goes through the village, he is going to kill you." The young man thought that his uncle was 'perhaps getting old, and he, being younger, could outdo him in everything. The man then said that the uncle was chang- ing from what he used to be and was about to turn into something else ; that his head was covered with flint stones instead of hair.
The nephew thought he had better go on. So he went on, until he came to a high point whereon he had been told that his uncle lived. It was then about noon and he knew that his uncle was sound asleep about that time. As 'he went around he noticed the door facing east, and there he saw a long pole stuck up, and on it there was a long string of scalps. He then entered the place where his uncle was asleep. As the nephew entered, his uncle awoke. He got hold of his uncle, telling him that he had come, ibut his uncle said : "You do not need to tell me that you are my nephew, for my nephew can not come down this far to see me. You are trying to fool me." So they wrestled there for 'a good while, and while they were doing this the young man was trying to get some corn meal into his uncle's month, to show him that he was from the village where he once lived, and he finally succeeded in doing so. Then the uncle said : "Sure enough, you are from that village that I used to live in, and you prove to 'be my nephew. Yes, this reminds me of being in my old home in the far north, where the village is called 'Large^elm-Tree-near-Edge-of-the- Village,' or 'Where- Blackbirds-lit-on-elm-Tree,' or 'Stone-Corn-Mill-lying-on-Hill-side,' or 'Where-large-Ears-of-Corn-grow.' Now then do something else that the people do at that village." Again he filled his pipe with tobacco and gave it to his uncle, who took the pipe and took four puffs, then emptied the pipe, and said, "Oh, yes ! That is the way the old home smoke tastes."
The uncle then said : "I came down this far because I wanted to be near to my enemies, where I would not have to go so far to look for them. Well, nephew, I guess you are as good as I was back in our home, in leading war-parties. I suppose you do the same things
GREAT-SOUTH-STAR, PROTECTOR OF WARRIORS. 57
I used to do. Everybody thought well of me, but I undertook to come down here and not live with our people any more, so here I am, out by myself, and I am that much better off, for I like this way of living."
The nephew stayed the entire day, until the next morning, when his uncle told him to accompany him and attack the enemy's village. So they went on, and when they made the attack they both ran, and the nephew was far ahead of his uncle. As they ran into the village the people began to run, but this nephew went on through them and got after one that was ahead of all the rest and who had white hair dyed with red dye. He killed this (man, took his scalp, and turned back. He then met his uncle, who told him he was as good a warrior as he himself, so they went back to his home. When they arrived home the uncle began to tell his nephew all about his powers, for he was never going to return home. The uncle began to tell him what to tell all those who were once his followers ; that sometimes when they should think of him while out on the war-path he would take pity on them and carry them through, for it was near time for the world to change, so that there would be nothing but 'human beings doing this, and others who had these powers would turn into something else and not have the same powers that they had had when existing as human beings. So he offered powers to the generations to come, but not so great as the powers that he had. He also told 'his nephew that he must always remember when going through Leader-of-War ceremonies — that is, the smoke ceremonies — that they must surely offer him some of the smoke, in order that he might help them. So 'he told his nephew that when he should get home he was to tell the people that he was still alive and that he was to be seen iby them and by other generations to come. This meant that 'he was to become the Great- South- Star, and be known as having great powers of foretelling things in case of war. So the name he afterwards bore was given by the people. His real name was Wearing-Flint-Stone-on-Top-of-Head. After he went to where he was now he was called "Protector-of- Warriors" (Netskat- citikitawe) , or Having-Powers-to- watch-out- for- War-Expeditions.
After staying with his uncle for a while, his uncle presented him with a scalp that was on the pole where the scalps were hung; it had red hair, like the one the nephew had, and it was turning white. This he was to give to his mother. At this time, the nephew made up his mind to go home. He told his uncle that he wanted to go home. He then went on home, and when he passed the four men again they told him that they could not get home, for their life was too short. So he went home, traveling day and night, in order to get home in haste.
5 THE MYTHOLOGY OF THE WICHITA.
The nephew finally reached home and presented the scalp given by his uncle, to his mother. At this time, when mights came this great bright Star was seen, and this Star, he told the people, was his uncle, whom they used to have for a leader. Of course, when he arrived home the crowds began to gather around his dwelling place when they heard atx>ut his return. He then told about his long trip to his uncle's place and how he met his uncle's followers, what they had said on giving them smoke and corn meal ; also how he met his uncle and how his life was threatened, and how he came out safely after giving him smoke and corn meal ; how he went to fight his uncle's enemies and what kind of a scalp he 'had secured when fighting his uncle's enemies. The peo- ple saw the scalp that was presented to his mother by his uncle. This kind of a .scalp was hard to get. So afterwards, he showed other men his 'powers that had been given him by his uncle, and since that time his powers still exist. The ceremonies of the expeditions and songs are still sung by the people of the present time, and the ceremonies are carried on the same as in those times, whenever the songs are sung. Flint-Stone-yelling-Boy then told the people that he would do as his uncle had done — become something else, after he had shown all his powers to all men who were his followers. That night he was seen ascending into 'the sky, and he became a Star. But the village still ex- isted, though some of the people became something else.
r. THE GREAT-SOUTH-STAR, THE PROTECTOR OF WARRIORS.*
There was once a village by the name of Where-Blackbirds-lit- on-elm-Tree (Kasitsyukkari), or Stone-Corn-Mil'ls-lying-on-Hill-side (Nawishkatuk), or Large-elm-Tree-near-Edge-of- the- Village (Taats- tatschiaheichitiwa), or Where-large-Ears-of-Corn-grow (Tastacitiwa), and in the village there lived a man by the name of Protector-of- War- riors (Netskatcitikitawe). He had a family consisting of father, mother, sisters, and wife. He himself was a great hunter and warrior and 'had a good many followers, who would go along with him on the war-path against the Tricksters (Kinas), his enemies. His followers always knew they were safe with him, for he never returned except victorious, and this is the reason they liked to go with him.
Once upon a time, when Protector-of -Warriors knew his wife to be pregnant, he began to instruct her as to how the child should be born : The place they were in should 'be closed, and no one should
*Told by Kill-Enemy (Woman) (Towakoni).
GREAT-SOUTH-STAR,, PROTECTOR OF WARRIORS. 59
be allowed to enter ; the door should not be opened until after the child should be born ; she should not allow the child to know where his father was until he should get to be of the proper age, for he (the father) was going to a distant place, to be there for all time, so that he might thereafter ;be near his enemies, for 'he was tired of going a long way to find them. After giving these instructions he set out on the war- path with his followers. He went towards the south. He kept on going until one of the men gave out, and there were three left. He went on again, and another gave out and there were two left. He went on again, another gave out, and there was one left. He went on again, and the last one gave out and then he was left alone. He kept on, looking for a place to live, where he would be near his enemies. He came to a high cave^like place, and this he made his 'permanent home. Here 'he lived for a long time, near his enemies. Whenever the Pro- tector-of- Warriors felt like fighting he would attack his foes and cut oft their heads, for 'he was a wonderful man, who could not be hit with an arrow. He had a long pole, which he stuck up in front of his place, upon which he might hang the heads of his enemies.
The time finally came when the Protector-of- Warriors' son was born. The child grew rapidly and finally became a man ; his name was Young-Flint-Stone (Tahadia). Young- Flint- Stone began to ask his mother if he had any father. She told him that his father had gone a long distance to live and was never to return ; so he asked his mother to grind meal enough for him to take along with him while he went out to look for his father. This was done, and Young-Flint-Stone, being wonderful like his father, traveled fast and found his father's trail. When he had been on the journey a good while he came to one of the men who had given out. When he came near him the man was too angry to see him, and asked why he should come around near him. Young-Flint-Stone then took out a handful of meal and put it in the man's mouth ; then he believed that Young- Flint-Stone must be some one from the same village he himself had come from, and said, "O yes, this reminds me of being in Where-Blackbirds-lit-on-elm-Tree, or Stone-Corn-Mills-lying-on-Hill-side, or Large-elm-Tree-near-Edge-of- the-Village, or Where-large-Ears-of-Corn-grow. Young-Flint-Stone, by keeping on going you will reach the place where your father lives." Young-Flint-Stone went on, and on, until he came to the next man who had given out, who, like the first, was very angry at being approached ; but this made no difference to Young- Flint-Stone. He went up toward him, took out a handful of .meal and put it in his mouth, and the man said : "This reminds me of being in Where-Blackbirds-lit-on-elm-
6O THE MYTHOLOGY OF THE WICHITA.
Tree, or Stone-Corn-Mills-lying-on-Hill-side, or Large-elm-Tree-near- Edge-of-the- Village, or Where-large-Ears-of-Corn-grow, which I still hold in memory. The Protector-of-Warriors, your father, lives some- where beyond here, to the south. By going on you will meet another man." Young-Flint-Stone went on and came to the third man who had given out, and he was angry, not having seen a human being for a long time. But Young-Flint-Stone went up to him and took a hand- ful of meal and put it in the man's mouth. The man drew his head back, and said, smiling: "This puts me in mind of being at Where- Blackbirds-lit-on-elm-Tree, or Stone-Corn-Mills-lying-on-Hill-side, or Large-elm-Tree-near-Edge-of-the-Village, or Where-large-Ears-of- Corn-grow. Young-Flint-Stone, you are going to see your father. You will come to another man, and there you can secure more informa- tion from him. He knows more about your father, for he is nearer to him." So Young- Flint- Stone traveled fast, until he came to the man whom he knew to -be the last one who had given out. The man was angry because Young- Flint- Stone came around where he was, but Young-Flint-Stone went boldly up to him and put a handful of meal into his mouth. The man drew back his head, laughed, and said : "Yes, this puts me in mind of being at Where-Blackbirds-lit-on-elm-Tree, or Stone-Corn-Mills-lying-on-Hill-side, or Large-elm-Tree-near-Edge-of- the-Village, or Where-large-Ears-of-Corn-grow. Well, Young-Flint- Stone, you have come in search of your father, who lives further south, near to his enemies. He surely had great ipowers, and to go and see him you will have to isneak around to get to his lodge, for if he sees you before you get up there he will kill you. He lives at that high point; sometimes he is out, and then there are times when he goes to sleep. When you get there he will try to kill you, for he allows no one to come to his place. There is a time when I can hear him giving a war-whoop, when he goes out after his enemies. Now you may go on." So Young-Flint-Stone went on, after he had gained the information regarding his father's habits and lodge. He traveled on and on, sneak- ing so as not to be seen, as he had been instructed, until he came to the place where his father was.
He finally succeeded in reaching the door of the lodge, and on entering, said to his father, "My father, I am now here in search of you." Just as he said that, the Protector-of-Warriors rose on his feet and said : "I can not believe it. I know I have a son, but as far away from here as he is, I can not believe he could ever reach this place. You are trying to play me a trick." Then he went for his war-club. Young-Flint-Stone got hold of his father and said to him, "I am your
GREAT- SO UTH-STAR, PROTECTOR OF WARRIORS. 6 1
son, Young-Flint-Stone." His father then began to push him around towards his war-club. Then Young- Flint-Stone pushed his father away from it, but his father kept pushing him towards it, still believing some one was trying to trick him. Young-Flint-Stone finally succeeded in untying the sack, and he took out a handful of meal and put it into his father's mouth. Then his father asked him to loose him, and throwing his head back, said: "O, yes; that is the very thing; it tastes just like what they had where I came from ; this puts me in mind of Where- Blackbirds-lit-on-elm-Tree, or Stone-Corn-Mills-lying-on-Hi'11-side, or Large-elm-Tree-near-Edge-of-the-Village, or Where-large-Ears-of- Corn-grow. Surely you are my son. When I left her, you were still in your mother's womb and I gave you the name you bear. Well, I am a good long way from home, and it just suits me to remain here. All the time I lived at the place you are from I had to go a long way with war^parties, and so I thought it to be best for me to be where I am now. I can not go back with you." Young-Flint-Stone noticed that his father's hair was turning into flint-stone, and he noticed the pole that was stuck up outside his father's place, which had on it many skulls, old and fresh.
Next morning the Protector-of-Warriors insisted that Young- Flint-Stone .should go with him to help him fight some of his enemies. They both went down the hill, traveled all that morning, until they came to a village, and there they met their enemies. Young-Flint- Stone was the first one to kill a man, when his father also killed a man, then they turned and came home with the scalps. Young-Flint-Stone did not remain here very long before his father asked him to return home, for the folks were looking for him to come home. The Protector- of-Warriors said : "It is very near time for the next generation to come, and, where I am, I will be known as the Protector-of-Warriors. Tell the people that I am here, never to return, and that I shall be seen as the South-Star; and in the next generation, when anyone sends out a war-party they shall make their offering of smoke, and then, if I take pity on whoever offers the smoke, he shall receive good fortune, easy times in meeting enemies, and shall always return victorious, like other people when I was living." He then asked Young-Flint-Stone to take back with him a scalp to his wife and father's mother, and his sisters. Young-Flint-Stone then departed from his father, and as he passed the men who had given out along the way they said that they would like to remain where they were. He traveled on and on, and no one knew how long it took him to reach home, but he finally ar- rived with the scalps, which he delivered to his folks for the Protector-
62 THE MYTHOLOGY OF THE WICHITA.
of- Warriors. The folks were surprised to see him; for they knew that it was not safe for anyone to go -so far away from home as he had gone.
When everybody had heard of Young-Flint-Stone's return they came to see him, and asked how he met his father. He then told them about the hard times he had had travelling, the four men who were near to his father, what they had said when he first met them on his way to see his father, how his father threatened to take his life, how he accompanied his father in a fight with the enemies in that part of the country, how he and his father secured scalps, what length of time he had remained there with his father, and about the scalp that was to be presented to his folks. Young- Flint- Stone showed the people the scalp that he had brought. When the people heard the news that Young-Flint-Stone had brought they began to move away to their homes, and the news of his return spread. When night came they had dances of all kinds, in honor of Young-Flint-Stone and his father. So it is known that Young- Flint- Stone is the only person who ever went far enough south to see his father, and he was the last one who ever saw him. Young-Flint-Stone then got to be a famous man, a great war- rior like his father had been while he lived at the village. He would send out war-parties against his enemies, the Tricksters, and with the great powers he had he was always victorious and brought home with him many captives, as well as scalps. This was what made him a famous man.
At this time the South-Star could be seen, so Young-Flint-Stone told all his followers that the star was his father, whom he once went to see. Thereafter, whenever this star was in sight, Young-Flint- Stone would offer smoke to it, as he had been instructed by his father, who was now the Star itself. It was not very long before Young- Flint- Stone called forth the people, who gathered around his place. They asked him why he had called them forth, and he replied that since he had been well cared for by his young men friends and his warrior friends, and had seen his father as a Star, he thought he had better be like his father was at this time. Young-Flint-Stone then waited until night, and when darkness came he went up into the sky and be- came a star, which we call "Flint- Stone-lying-down-above" (Tahanet- skitadidia) .
THE SEVEN BROTHERS AND THE WOMAN. 63
8. THE SEVEN BROTHERS AND THE WOMAN.*
In the time of the story, there were several villages, and in these villages there was always a head man or chief. In one of these villages there was a head man, who 'had a wife. Now, at this time there were all kinds of people living, good people and "bad people, and there were people who had great powers of all kinds. There was a certain per- son who had the power to change his looks, so that sometimes he would appear to be a young man, and at other times an old, ugly man. His name was Mixed-Timber (Kilakilakawi). One time Mixed-Timber started for the village where the chief lived, expecting to carry off his wife. On arriving at this place, he changed his looks so that :he ap- peared to be a young man. Late in the evening he reached the chief's place. When the chief's wife stepped out to bring in wood for the fire she saw a man standing in front of her. When she stepped out of the tipi she noticed a fragrant odor ; this came from Mixed-Timber. She istarted to see who he was, and the man kept backing off, and the woman kept following him, until they reached the end of the village.
She found that she could not turn back any more, but had to con- tinue following this man. They went outside of the village, and Mixed- Timber stopped to tell the woman that he had made a long journey for her ; then they started off toward the west, traveling all that night, until the next night, when they stopped to rest and sleep. When they stopped to rest, the woman was told to lie down at a certain place. The man lay down in another place. Next day they continued their jour- ney until darkness came, when they stopped again. The woman lay down again at a certain distance from Mixed-Timber, and at times she wondered why they did not lie together. The next day they started again to the place where they were going, and as far as the woman could see, she saw something in sight. As they came nearer to it, it changed into the shape of a lodge, and they finally reached the place, and the woman was told not to go in until bidden. She was finally asked in harsh words to enter. In the room there was an old, ugly man, sitting by the fireplace. There was also the mother of Mixed-Timber. After a while, the old man, who was Mixed-Timber, asked for something to eat, and he was given some meat. His mother, and also the woman he had brought, ate with him. After the meal Mixed-Timber started out on another hunting trip, and while he was making this trip, his mother told the young woman that on his return she would be asked to go and bring some water ; that he had a drinking place all of his
*Told by Ahahe (Waco) . v
64 THE MYTHOLOGY OF THE WICHITA.
own, in which was human blood, and he had a human skull for a cup ; that he was wicked and had human flesh for his meals ; and that this was the worst of all places to be ; that on her son's return, if asked to go and fetch water for him, she should look out for her hand, for if he got hold of it, she would be slain and butchered.
On the following day, late in the evening, this man returned from his hunting trip. Upon entering the place, the very first thing he asked for was something to eat. The old woman gave him human flesh for his supper, and then, after the meal, the young woman was asked to bring him some fresh water. She stepped out and went for the water. Arriving at the spring, she found a human skull, which she was to use for her cup. She dipped the skull in the blood and carried it to the man, remembering what the old woman had told her. When she en- tered the place she gave the blood water to Mixed-Timber, and in taking it, he reached for her hand. She jerked it away from him. He asked her why she did this ; then she was told to go and put the skull back where she had found it. This was in the night, and they all went to bed and to sleep, the two women sleeping together and the man sleeping by himself. While Mixed-Timber was on his next hunting trip, his mother told the young woman that he did not mean what he had said at>out not killing any game; that he wanted an excuse for killing the young woman ; that the next day the man would go on an- other hunting trip ; and that he would .say that he had not killed any game (for it was human beings that he hunted) ; and that the next time the man should start to hunt, the young woman should make her escape. The young woman stayed all that day, and Mixed-Timber re- turned from his hunting trip again and was as hungry as he could be. He asked for something to eat, and the old woman gave him something to eat. Then he asked for fresh water to drink, and the young woman went out to get him water. She took the skull again and brought him some blood water, and he made a quick jerk for her hand, but the woman was too quick for him. Then he asked her why she jerked away. Early on the next day the man went on another hunting trip. The young woman was told to make her escape, and to go south, where she would be saved. She was given power to get away. Early that morning she was given the double-ball and a stick to go on. The old woman stood on the north side of the fireplace, and the young woman took water, put it on the fire, and as the smoke went up she went up with it. The smoke of the fire went for a long way toward the south. The old woman had told the young woman that she would have to cross some river; that there would be some one there to take her across;
THE SEVEN BROTHERS AND THE WOMAN. 65
that she should then go to a place where there was a small hill, where she would see a little boy ; that she should beg the boy to save her life, for this little boy's people had great power. After the woman had lighted on her feet, she ran along for a way, and then took the stick and tossed the double-ball towards the place where she was going. (In these times the double-ball would go a long way. They were used by women traveling.) When she tossed the double-ball she went with it up in the air.
The old woman now called for her son and told him of the young woman's escape. (The man had great power, to hear a long way off.) Then the old woman took a club and killed herself. When the man came home he saw his mother lying on the ground, dead. He made a circuit around the place, looking for the young woman's trail, then he went back again to the place where his mother was lying dead. He looked and looked, and wondered which way his prisoner had gone, and then went around the place again, always a little way off, to look for -her trail. Mixed-Timber at last found her trail. While on the way, she could hear him talking, saying, "I will get you. You need not think you are going to get away from me." When he came to the place where she tossed the balls, he lost the trail again, and there 'he would have to spend some time in looking for it. Then the woman would light on her feet and go on the ground for a while, and when she gave out again, she would use the double-ball. She tossed the double-ball four times, and then went on the ground for a while, until she came to the place where she was told to go. When s'he tossed the double-ball for the last time she could just barely see the place where she was going. Every time she tossed the ball the man would lose her trail, but she could always hear him talking. After getting on her feet s'he had to run a long way, but finally came to the river, where she went along the bank, looking for a certain person to take her across the river. She finally found the one she was looking for, and this was a Crane (Hakeakawi). The Crane stretched his neck across the water, so the woman could walk across. She told the Crane not to let the man cross over, but the Crane told the woman if he did not he would be killed. He also told the woman the same thing the old woman had told her, and so she went to the point, and there she found a boy walking around. His name was Big-Belly-Boy (Wikskatsitawaks). She begged him to save her life. She told him some one was after her to kill her. The boy still continued to go around. At this time Mixed-Timber came in sight of her, and he was telling the boy not to listen to her, but she begged the boy to save her life
66 THE MYTHOLOGY OF THE WICHITA.
and he finally agreed to do so. They went into the place where the boy lived, and on their way the w<oman noticed that there was a great, big stone at the .point they were going to. Big-Belly-Boy removed the stone and they entered. There was an old man in the room by the name of Man-with-supernatural-Powers (Nihosikiwarikit), to whom he said he had some one with him who wanted her life saved.
By this time Mixed-Timber had arrived, and he asked for the re- lease of the woman, but he could not get those people to give her up. He went on ahead and began destroying the little hill which they were in. Beginning at the top, he tore off the rocks. The boy said to Man-with-supernatural-Power, "Make haste, that man is about to destroy our lodge." So the old -man arose. Around his neck was tied a string which had something tied to it. He took the string off from his neck and threw it up, and killed the man outside instantly. When he threw it, it sounded like thunder and lightning. The old man then went outside to fix up the place again, and to replace the stones that had been torn up by Mixed-Timber. This lodge was at a high point, and the people had a big stone that was used for a door. When Mixed- Timber was dead, they told the woman that she could go where she was from, but the boy quickly spoke, saying that the woman had made all kinds of promises as to what she would do to relieve him of work, such as wood hauling and carrying, etc., if he would help her. The 'boy asked Man-with-supernatural-Powers to let the woman stay, because he himself was tired of doing all his work. The woman was allowed to remain. Man-with-supernatural-Powers told the woman that he had six sons; that they were out; but that they would be in soon, as they were now coming. Before reaching the lodge the sons all stopped and asked what it was they had in the lodge. They all said that it must be something unpleasant, for they could smell something. The hoy was out begging his brothers to come, and to prevail upon them he told them they had always said they loved him; and he told them there was somebody in the lodge that the old man had saved from being killed, and that this one had made all kinds of promises to him to relieve him of his work. They all agreed to enter. One after an- other they entered, and died; for these men were used to living by themselves, and thus they could always tell when there was some stranger at the place. When the oldest one started into the lodge, he closed up his mouth and fell dead. The rest did the same thing, until they were all dead. So Big-Belly-Boy begged Man-with-supernatural- Powers to restore his brothers to life. The old man, having such great powers, raised these boys from the dead, and there they were again.
THE SEVEN BROTHERS AND THE WOMAN. 67
They were surprised to see what was there. They all thought, as they looked at the girl, that she was a funny kind of man, for she was of a different shape from a man, and they had never before seen a woman.
Time passed, and the six brothers were always on some kind of a hunting expedition ; but Big-Belly-Boy, Man-with-supernatural-Powers, and the woman all stayed home. In so doing, all the work that the boy formerly did was to be done by the woman, while she was carrying wood or water. The woman told the boy what people where she was from did to bring forth children; but Big-Belly-Boy could not understand what she meant. The woman told Big-Belly-Boy that where there were people, man and woman became husband and wiie. Big-Belly-Boy told his brothers of this, saying that people ought to increase in number, and so in the night, the oldest brother did the same as the young boy had done, and he told the rest of his brothers about it. Altogether, the woman had seven men to whom she was married. * She was living with these folks, and Big-Belly-Boy stayed close to her every day while she went to haul wood and water. Soon she told the people that she was pregnant, and as time passed, again she told them that she was going to be confined, and that men were not allowed to stay where a woman was about to have a child. The six men stepped out of the lodge; but the old man and the boy remained. A child was born to these seven brothers ; it was a boy. The old man fumigated the place with smoke, so that his boys could enter. Then the boys came in, and they were surprised to find the child. They passed around and around to examine it.
As the six boys were in the habit of going hunting, they all went out on a trip again. When they returned, they saw that the boy was sad, as if something were the matter with him. One of the six brothers asked why he was feeling sad, and he said, "Because we are to be at- tacked by somebody." They told the boy not to mind that. In a few days, while they were out of doors, there came two Double-Faced^ Mon- sters (Witschatska) to attack them. The boys began to fight, but found that they could do nothing to these two monsters, and now all were killed. The boy asked his father to make haste in raising the boys from the dead. The old man went and brought them in, one at a time. When he had brought them all into the lodge, he brought them all to life again.
The six brothers went out hunting again, while the boy, the woman and the child went out to some place, walking around. While walking, they came to a cave, and in this cave they saw 'lots of young Double- Faced-Monsters. They were fierce looking creatures^ Over head they
68 THE MYTHOLOGY OF THE WICHITA.
saw a kind of line stretched across the cave, and something hanging on it. The boy asked what these were, and the children said that they wore their lungs. These young ones also told of the story about the six brothers having a fight with their father and mother. Big-Belly-Boy had some arrows. He took one of these arrows and punched one of these lungs with the point of it, and one of the young ones fell dead. Then he stuck the point of his arrow through another, and another, until ihe finally stuck the arrow point into the last two, killing them. The boy, woman, and child then went back to the lodge and told what they had done. Big-Belly-Boy himself had great powers. They lived there for a long time.
Finally the woman 'began to tell the boy what fun there was where children were among children, and that where she came from there were games of all sorts. She told him that if there were more people, he and his little boy oouild play, and she finally persuaded him to move their lodge. She told him that the rest of his brothers could marry some girls, and be with imany other young men of their age. The time came when the boy made out that he was feeling very bad over some- thing. His people asked him what was the matter, and he replied that he was told that if they moved to where this woman was from he would have all the fun he wanted and that he could play with other children. They told the boy not to feel badly, because they always agreed to do whatever he asked. They finally moved toward the north. When darkness came on, Man-with-supernatural-Powers took a bunch of grass in his hand and blew upon it, and put it on the ground, and there was the first grass-lodge. They stayed all that night until the next 'day, when they continued their journey. When they started, Man-with-supernatural-Powers took a straw and carried it along. When darkness came again, the old man took the straw, stuck it in the ground, and there was a grass-lodge again. The next day they went on again. Man-with-supernatural-Powers took another straw and made another grass-lodge. The next day they traveled aid day until late in the night, when they reached the village of the woman. The old man took the straw, stuck it in the ground and they had a grass-lodge to live in. No one knew of these strangers moving in. They remained for a long time. The boys did as the woman had told them, and they were married. Of course, the oldest of the brothers was married to the woman whom they brought with them. Big-Belly-Boy and the other little boy played with the rest of the children. Here they lived for a while, until some child made the little boy cry ; and Big-Belly-Boy felt sad over it. On their way home the 'boy cried all the way, and Big- Belly-Boy himself began to cry, too.
THE SEVEN BROTHERS AND THE SISTER. 69
At this time, the oldest brother sent Big-Belly-Boy to round up all his 'brothers who were living with other women. When they arrived, the old man told them that they had better move out again, for he did not like the way the boy was treated. They intended to leave the woman, but she begged to go along, too. Man- with- supernatural- Powers iook .his family and went up into the sky, but the village re- mained. If we look carefully at the Seven Stars (Ursa Minor), we can always find Big-Belly-Boy, second to the last, with the little boy. The old man himself became the Never-Moving-Star (Kasasaniki), or North Star; and another bright star below him, is the woman, mother of Big-Belly-Boy. So North-Star is the father of the Seven- Stars.
9. THE SEVEN BROTHERS AND THE SISTER.*
There was once a village. Some people lived within this village while some lived outside. There were seven brothers who had five sisters, and they with their father and mother lived in this village. The seven brothers were like other men of their time and went hunting and on the war-path. They were always out on some kind of a trip. When not on the war-path they had great powers. None of their enemies knew when they were near nor when they were about to attack. They blindfolded their enemies, as it were, so that they might easily do to them whatever they wanted to do. At home they had fun and played all sorts of games, the saime as other men did. Their chief game was with the hoop. Each of the brothers 'had a certain power that the others had not, and they were named accordingly, as follows : Good- Sight (Otsnanaaiai), Good-Hearing (Gaatsia), Great- Strength (Net- sia), Good-Shooter (Otsnaiwigaia), Fast-Runner (Nataquantsiki), Great-Prophet (Nadikakidilue), and Afraid-of -Nothing (Kakinai- dari). They spent most of their time on the war-path, leaving their folks at home. Large crowds would go with these parties against the Trickster (Kinas) people of those times.
While the oldest brother was home, some one came to his bed nearly every night, and he knew it was a woman. He soon got tired of the occurrence, for he wanted to remain single all his life. He took white clay and water, mixed it, then put it away for use at -night. When he went to bed again to sleep, a woman came to his >bed. When the woman came he would always kick her off the bed; but this time, when the woman came to his bed he took the clay and water that he
*Told by IyOdge-in-front-of-all-the-IyOdges (Waco).
7O THE MYTHOLOGY OF THE WICHITA.
had mixed, then he grabbed the woman and put a mark on her back, then pushed her away. The next day he announced publicly that he wanted to see the women play the double-ball game. The following morn- ing the women from every lodge came to the play-ground and played the double-ball game. The young man sat watching the game, looking out for the one he had marked. While the game was going on he noticed that one of his sisters bore the mark. She was his oldest sister. He then ordered the women to go home. When the game was going on, the rest of tine women would ask the young man's sister why she had the hand mark on her. He, of course, felt sad that his sister should have treated him like 'this, so he decided to punish her when she should come to !him again. The very next night, the sister came to his bed again, and this time he was ready for her with his arrows on his right side. When the woman came he took his arrows by the points, struck all over her and made her cry aloud. The woman, full of regret, left her parents [behind, going north, and when she was by herself she became Woman^having-great-Powers (Widadadiakista), or Grisly- Bear.
Now, the seven brothers went on the war-path and were gone for a good while. The time came when Great-Prophet stayed behind the rest of the crowd. His brothers said among themselves: "What can be the matter with Great-Prophet. Surely he must have found out some- thing." So they all stopped a moment to see if he had discovered some danger before them or at home. He answered them, saying there was danger at home; that some beast had killed all the people but their youngest sister. They asked Good-Sight to look and see if he could see anything at home. When he had looked he said to his brothers that surely there was a Bear going around their home. They at once turned back and made a straight journey to their home. They remained out- side of itheir former village to avoid danger, but they kept close watch of the Bear and their sister. One day the seven brothers watched to see if their sister would come away from the place where the Bear was. They saw her coming .toward the prairie ; so they went toward her and asked her for information. The girl said the Bear was always looking for her brothers' return and wanted to do to them as she had done to the people ; that she was sent out to get a sack full of Indian turnips. She had a short stick, to kill a jack- rabbit. Her brothers asked her if ^he did anything else during the day. She told them that the Bear always slept about noon, and part of the night, and woke up in the afternoon. They quickly dug the turnips, and filled her sack full, and
THE SEVEN BROTHERS AND THE SISTER. 71
ordered Good-Sight to take the stick and -go quickly and kill a jack- rabbit. He took the stick and went to look for the rabbit to kill for the Bear, He finally succeeded in finding one, threw the stick and stuck it into the rabbit through its side. After they had done these things for their sister they again asked her if she had ever asked the Bear where a person should shoot her in order to kill her. She told them that all one had to do was to shoot the Bear in her hands and under her feet. The brothers again begged Good-Sight to give the girl power to shoot straight, for they knew the Bear would make her repeat the shooting of the rabbit. They knew that the Bear would not believe the girl 'had dug the turnips so quickly and that she had killed the rabbit. They started her off and told her to keep secret their presence around the village. The next time the seven brothers met the girl she told them that when she had arrived with the turnips and jack-rabbit at the place where the Bear was, the Bear had said to her : "Your brothers must be somewhere around the camp; I know that you could not have filled the sack so soon and could not possibly have killed the rabbit so easily." She told them that she had denied that her brothers were somewhere around their former camps ; that the Bear had said to her : "I must see with my own eyes how you did when you killed the rabbit ;" that the Bear had stood up the dead rabbit and given her the stick to prove that she had killed it ; that she had thrown the stick at the rabbit and hit it right in the wound, so that the Bear had to believe her ; that she had cooked the rabbit by the fire ; that the Bear had fallen asleep, it being about noon, when she had come to her brothers. The seven brothers then consulted as to what must be done and what would be the best way to get away from the Bear. When the Bear went to sleep she could be heard a long way off. The 'brothers left the girl with Fast-Runner, who at once started for the north, going as hard as 'he could go. His brothers then went straight to where the Bear was, and on their arrival they saw her still sleeping soundly on her back, with her hands and feet up. This gave them a chance to shoot her under the feet. Four of them got around her, one at each foot, to shoot and kill her. They all shot at once, hitting her under the feet. Then they all ran toward the north, where Fast-Runner had gone with their sister.
They couild hear the Bear talking, saying : "Who would ever be- lieve anyone could kill me by shooting under my feet and hands ! I knew the seven brothers were somewhere about the village ; but never mind, I will get them." The Bear at once took after them and they could hear her talking, saying : "I will get you. You need not think
72 THE MYTHOLOGY OF THE WICHITA.
you are going to make your escape from me. It is the hardest thing a person could do." By this time the brothers were a good way off, but they could still hear the Bear talking. They went fast, each taking his turn carrying their sister along. The Bear kept gaining on them, and came so near that they could see her coming. The oldest brother took a turtle shell, threw it on the ground, and there was a great, big bunch of turtles crawling around. Then they continued their escape. When the Bear came to the turtles she stopped quite a while, trying to get them to one place, so that she could get them. But the turtles kept crawling around. They were the Bear's main food, and this was a good chance for her to get all she wanted. The Bear forgot for a while all about chasing the seven brothers, who, with their sister, had gone a long way ahead of her. The Bear again chased the people, say- ing: "I will get you. You need not think you are going to make me forget to chase you." The seven brothers and their sister could hear the Bear talking, but she was a good way off yet. They still kept traveling as fast as they could. The Bear, having power to travel a good deal faster than the seven brothers, gained on them so that they could see her coming and could hear her voice, and they were frightened. The oldest brother took a piece of red colored stone and threw it on the ground and the place was full of red colored stones. This brother knew this to be the very thing that the Bear wanted for painting. When the Bear came to the place she stopped, thinking that was the very thing she had been wanting for a good while. The Bear commenced to pile up the red colored stones and almost forgot about chasing the seven brothers. The Bear did forget once in a while, but soon thought of it again. She now said to herself : "Well, when I come back I will have what I want." She then pursued them again. The seven brothers had gone a long way ahead of her. She commenced talking again, and this time they heard her saying that they were the people she was after, for they had done her wrong by pricking her with the points of the arrows, and she was bound to get them and get even with them. They traveled along, but the Bear kept gaining on them, and she got so near that they could see her coming.
The oldest brother now took his knife, cut out of his arrows a fine dust, threw it on the 'ground and there were great, big bushes that arrows are made of. When the Bear came to the place she stopped again and began to look for the best and straightest bushes, saying to herself, "Well, here are the things I have -been wanting for a long while, and here is the best chance for me to get what I want." She commenced to cut them with her teeth. Whenever the oldest brother left something
THE SEVEN BROTHERS AND THE SISTER. 73
behind for the Bear, the Bear would forget for a while all about the seven brothers. The brothers and sister were now a good way ahead of her again, when the Bear remembered and began to