Laguna, New Mexico - Schat-chen; History, Traditions and Naratives [sic] of the Queres Indi (part 3 of 4)

When the people lived in the Kush Kut-ret, on the bank of a great river, one of the daughters of Hutch-amun Kai-ok, the ruler, became afflicted with the disease called Kai-ot, the scab.

All the medicine men of the village were summoned. They counseled together, recited their spells, performed their incantations, but without avail.

Now it was known that many miles to the west, beyond four deep rivers, there dwelt an old woman, Qi-yo Ke-pe, in a house thatched with big leaves, who was skilled in the use of medicine. When Hutch-a-mun Kaiok found that his daughter grew no better under the treatment of the medicine men, he determined to send for Ci-yo Ke-pe. To this end, he dispatched the war captain to the west to bring her to Kush Kut-ret. The journey proved a difficult one for the war captain on account of the four big rivers which lay between Kush Kut-ret and the home of the medicine woman. After overcoming many obstacles, he finally found her and persuaded her to return with him to the Kush Kut-ret,

When they reached the bank of the first river, the old woman took off her moccasin, as if to shake the sand out, when a herd of deer and antelope and buffalo and all the other animals of the forests and plains sprang into existence. This seeming witchcraft frightened the war captain. He hurried the old woman across the stream and they traveled as fast as they could until they came to the bank of the second river. Here Qi-yo Ke-pe removed her other moccasin and again shook it as if to shake out the sand, when all the different kinds of birds came forth, singing. The war captain was now more terrified than ever.

When they reached the bank of the third river, the old woman again took off her moccasin. She shook the sand out of it and this time all the reptiles of the bogs and rocks came forth.

At the bank of the fourth river, Ci-yo Ke-pe again took off her moccasin and shook it and thousands of insects of all kinds buzzed forth. The war captain was in a panic of fright, and he hurried along faster than ever until they reached Kush Kut-ret.

The medicine woman found the daughter of the ruler of the city very sick and covered with sores. Yet, not dismayed, she began her ministrations. She used no medicine except water, but that continuously, so that within three or four days' time the patient had almost fully recovered. Then the war captain was sent to conduct Ci-yo Ke-pe back to her home.

The medicine men had meantime held a consultation by which it was determined that, since Qi-yo Ke-pe had been able to effect a cure where they had failed, the only way in which they could regain the confidence of the people was to kill her. This they determined to do. iSo they followed the trail of the medicine woman until they reached her home. She asked them to come within, but they refused, saying that they had come to warn her that in four days they would return and put her and her family to death.

Qi-yo Ke-pe is not with you classed, Qi-yo Ka-pe is above your caste. Tens over tens of years shall come and go, Before the scars shall cease to show, Or trouble cease to be, For the murder of Qi-yo Ka-pe. On the fourth day the medicine man returned. They took Qi-yo Ke-pe and her husband and her daughter and son away and killed them.

When Qi-yo Ke-pe was dead, all the animals gave utterance to their plaintive cries; all the birds drooped their wings and stilled their joyous singing; all the bees and other insects buzzed their grief; all the reptiles crawled away and hid themselves.

The Unsealing Of Katsina Kutret

This tradition goes to show that the Nowish or Katsina people, commonly known as the Toltecs, were known to the Queres, who sent scouts to locate them. They sopke the same language, were an earlier colony of the same stock. Later tradition shows them located in a deep valley in Arizona, somewhere near the Rio Gila.

When the people came from Ship-op, they sent two scouts ahead to find the door to the Katsina Kutret that had been sealed up for years ; but for some sin the scouts were turned to clowns and they returned without accomplishing anything. They were sent again and they made inquiries wherever they went as to how they might find the door of the place. They asked the Oshatch Pai-atyum-ma, the guide of the sun. He told them that they would find it in the middle of the west ; so they went west until they came near to the Zuni salt lake, and there met an old fairy woman, Kum-mushk Qi-yo, the Spider Woman. (At that time Kum-mushk Qi-yo were people) and they asked her how to find the door of Ka-tsi-na- Kut-ret.

She told them that if they would not tell any one who gave them the information, she would tell them all they wanted to know. They promised and she told them to go to the old Badger Woman and she would open the door for them. They had no trouble in finding the old Badger Woman, and she said she would open the door. She then asked them who had sent them to her and they told her that the old fairy woman had sent them. The Badger Woman was angry and cursed all of the fairy women, and said that from that day on the fairies should be insects and that their homes should be on the water at the edge of the ponds and rivers.

Kut-ret by diving down in the Ma-say Ka-ma, the crater in the center of the Zuni salt lake, and that in four days she would open the door. The clowns did as they were directed and waited and waited four years instead of four days. In the meantime, the Badger Woman's antelope had attained its growth, and then she took the antelope with her and went to the door of Ka-tsi-na Kut-ret. The antelope took a short run and struck the door with his head and raised a great dust. This he did four times. At the fourth time the door flew open and there was a great explosion and the Ka-tsi-na people came out. They were all yellow and sickly. Because the people were brought forth in this way, is the reason for the Badger and Antelope clans having first place in the Ka-tsi-na dances.

Masts-Tru-Oi, The Cliff Dweller Masts-Teu-Oi, The Cliff Dwelleb

In the Spin-na- Ko-ot, or wooded mountains, lived an old woman and her son Masts-tru-oi. Their dwelling was upon a bench or shelf of a towering cliff. Far below it lay the broken plain and far above it rose the lofty precipice. There was but one way to reach the dwelling and that was by a secret and dangerous path over the face of the cliff.

Masts-tru-oi was a wayward son. Disregarding the teachings and prayers of his mother, he became an outlaw and an abductor and murderer of women. He never had more than one wife at a time. It was his practice to go into the settlements, marry a wife and take her to his cliff dwelling. If any of those to whom his fancy turned, refused him, he would carry them off by force. But his restless soul was not long satisfied with any woman, and one by one, he threw them over the cliffs and brought home others in their places.

Eventually he married the eldest daughter of Hutch- -a-mun Kai-ok, the ruler of Kush-kut-ret, the white village, and took her to his home. He soon grew tired of her and began to seek some pretext to rid himself of her. With this evil intention he one day said to her :

"Ko-chin-ni-na-ko, I have four rooms full of corn which you must shell and grind. One room full of blue corn, one of white, one of red and one of variegated. You will begin on the first room tomorrow morning and you must have the corn shelled and ground into meal by the time I return in the evening.

The next morning, Masts-tru-oi, as was his custom, went to play with Shi-wu-na, the deity of the elements, at Ko-wai-sho Putch, the edge of the sea.

After he had departed Ko-chin-ni-na-ko went to the corn rooms. She was dismayed at the task that Maststru-oi had set for her, and sat down upon a pile of corn and began to cry.

Ko-chin-ni-na-ko told the Kum-mushk-Qi-yo what Masts-tru-oi, her husband, had commanded her to do, and said that she feared that if she failed to perform the task, he would throw her down the cliff.

Ko-chin-ni-na-ko and the spider woman then fell to work and, as fast as they shelled the corn, the magic turkeys ground it, so that long' before evening they had the room full of blue corn all ground into meal.

So the following morning, Ko-chin-ni-na-ko went to the red corn room. There she found the fairy. The spider woman greeted her and then went and brought her the magic turkeys.

Masts-Tru-Oi, The Cliff Dweller 145

The next day with the assistance of the spider woman and the turkeys, the white corn was shelled and ground into meal. Again Masts-tru-oi, upon his return, inspected the work, and commanded on the day following that the variegated corn should be shelled and ground.

The last room full of corn was turned into meal as the others had been. Masts-tru-oi, when he found that the four rooms full of corn were all ground, offered no word of praise or approbation to Ko -chin-ni-na-ko, but said:

"Tomorrow you must go to the north side of the Ko-wais-tchum-ni Ko-ot, to the White Lake, Stchum-nuts Ko-wai-sho, and bring me back a jar of water from it."

Ko-chin-ni-na-ko was greatly frightened at this command, for she knew that it was a great distance to the White Lake, and she despaired of being able to travel so far and return before evening. However, the following morning she set out with her jar upon her head for the

"Wait," said the fairy, " and I will bring the White Lake near. It is many miles over rough and rugged mountains and you could never reach it."

Even as she spoke, the distance between them and the White Lake began to diminish. The lake came nearer, nearer, nearer; and then the Stuchum-nuts Kowai-sho bubbled up at Ku-ctin-ni-na-ko 's feet

Ko-chin-ni-na-ko had hardly filled her jar when the lake began to recede and it soon disappeared in the distance. Ko-chin-ni-na-ko took the jar of water home and waited for the return of her husband.

He came in the evening and immediately asked for the water from the White Lake. Ko-chin-ni-na-ko brought the water to him. When he had tasted it, he said :

"Surely this is water from the White Lake. Methinks you are very swift of foot to have walked so long a distance in so short a time. I will put your wonderful powers to greater proof. Tomorrow you shall go to the Blue Lake, Qi-shk Ko-wai-sho, on the east side of the Kuchun-na Ko-ot, the East Mountain, and bring me a jar of water from it."

1 i You could never get there, ' ' said the spider woman "Give me your jar and your shoes. I will go and get the water. You must wait here until I return. Maststru-oi suspects that all is not right and tomorrow he will

Masts-Tru-Oi, The Cliff Dweller 147

Ko-chin-ni-na-ko gave the spider woman her shoes and the water jar, and the fairy disappeared. She soon returned, bringing a jar full of water from the Blue Lake.

But he was angry and violent because all his plans and plots against Ko-chin-ni-na-ko had come to nothing and, finding no other pretext, he said:

"Ko-chin-ni-na-ko, you are a witch, a devil. I am going away, but in four days I shall return, and then I shall throw you over the cliffs and kill you."

His wife was greatly terrified by his words and his violent manner. She said nothing to him in answer ; but, in the morning after he had gone away, she sat down and began to cry.

After leaving Ko-chin-ni-na-ko, the Spider Woman went to her home and spun a long thread of spider-web and wound it into a ball. On the third day she had completed her preparations. She led Ko-chin-ni-na-ko to a secret place on the cliffs where she could lower her down without danger or difficulty. Then the fairy instructed her as to the route she must pursue in order to reach Kush Kut-ret ; told her that a sister fairy lived midway between the cliffs and the city and that her house might prove a place of refuge in time of need. She then en- treated Ko-chin-ni-na-ko to make all the haste possible ; then, bidding her farewell and telling her not to look up, lest the cord break and she fall down the cliff, she lowered her gently to the ground at the foot of the precipice.

Ko-chin-ni-na-ko did not linger near the cliffs, but starting away at once in the direction of Kush Kut-ret. She had walked a long distance and was very tired when she discovered that night was overtaking her. The darkness came on rapidly. Looking back over her shoulder, she saw that big black storm clouds had obscured the sun. She knew that Shi-wu-na was coming in the clouds bringing with him his friend, Masts-tru-oi.

The storm drove onward very rapidly. Ko-chin-nina-ko was in despair for she knew that Masts-tru-oi must soon overtake her. Suddenly she heard some one call to her and, looking up, she saw an old Spider Woman standing near her.

As Ko-chin-ni-na-ko entered 'the dwelling of "the Spider Woman, she glanced back and saw her husband, Masts-tru-oi, furious and scowling with rage, riding in the clouds with Shi-wu-na, the Spirit of the Storm, who speaks when it thunders.

Masts-tru-oi, looking down from his elevated position, beheld his wife, Ko-chin-ni-na-ko. Immediately the thundering voice of Shi-wu-na rang out, echoing from mountain to mountain and from cliff to cliff and causing the very earth to tremble. The rain and the hail poured in torrents but Ko-chin-ni-na-ko was safe in the house of the fairy, for the house was lined with pitch so that no rain could enter. Though the lightning flashed from all quarters, striking the house again and again, it glanced off each time harmless.

Masts-tru-oi, seeing that he would not be able to accomplish the destruction of Ko-chin-ni-na-ko, from the clouds, asked his friend, Shi-wu-na, to allow him to descend to the earth. Shi-wu-na bade him farewell and deposited him on the ground near the dwelling of the Spider Woman.

Meantime Ko-chin-ni-na-ko and the fairy had armed themselves with darts of flint, resolved to resist the Cliff Dweller's attempts to force an. entrance into the house.

Masts-tru-oi attacked the door furiously and broke it to pieces, but, before he could enter, Ko-chin-ni-na-ko and the fairy struck him with their darts on the lower part of the legs, breaking them and bringing him to the ground.

Soon Masts-tru-oi died from his injuries. Ko-chinni-na-ko and the Spider Woman took up the remains, carried them away from the dwelling and laid them upon the ground. As time passed away the flesh fell from the bones and became dust, and the bones bleached in the sunshine.

A few days after the death of Masts-tru-oi, two boys were born to Ko-chin-ni-na-ko. She remained at the house of the old Spider Woman until the boys were able to travel, then she continued her journey and finally reached Kush-Kut-ret and the home of her father.

Shi-wu-na, the god of the rain storm, went often to the Ko-wai-sho Putch to play, but his companion never came, and the heart of Shi-wu-na was saddened. No more his deep toned voice was heard out of the rain clouds.

Masts-Tru-Oi, The Cliff Dweller 151

Shi-wu-na told her that he grieved because he feared that his friend, Masts-tru-oi, was dead, since he came to play with him at the edge of the water.

Accordingly she moistened her hands and rubbing a little dirt between them, placed it on the floor and covered it with a cloth. Soon a big fly was produced from the dirt, and flew up and buzzed around. iSitch-chi-na-ko caught the fly and directed it to go and search for the remains of Masts-tru-oi.

The fly flew away directly, but after a time returned to report that it had discovered the bones of Masts-truoi near the house of the old Spider Woman.

Having made this discovery, Sitch-chi-na-ko sent for her sister, Shro-tiu-mi-na-ko, the spirit of memory, or subjective mind, and requested her to bring the bones of Masts-tru-oi.

When the bones had been brought to her, Sitch-china-ko placed them carefully in a heap. Then she put a heart among them and covered the whole with a covering of cloth.

Sitch-chi-na-ko delivered to him a few words of advice and instruction. She told him that his wicked deeds and his desire to do wrong had been the cause of his death, and that he must mend his ways and strive to atone for his past misdoings. iShe then sent him back to his home in the cliffs.

His old mother was overjoyed to see her son again, and rejoiced at the change that had been wrought in him by the strange experience he had undergone.

Again Masts-tru-oi went to the Ko-wai-sho Putch to play and to run races with Shi-wu-na; again Shi-wu-na was happy, and again his deep voice was heard echoing through the mountains.

The reformation of Masts-tru-oi was complete. He never again threw any one down the cliffs, but lived long and happily with his mother in his elevated dwelling on the side of the precipice.

O-Srats Pai-Tum-Mu Ru-Ru-Ka-Moot And The Awl

This is a story of some one who left the colonies in this country and went on to the Aztecs settlement in Mexico. The awl spoken of was a compass or magnetic needle.

One day Ko-chin-ni-na-ko, who had been roaming through the woods and over the hills near Kush-kut-ret, sat down under a tree to rest. Soon she fell asleep under the tree where a ray of sunlight came through the leaves and shone upon her. 0-srats Pai-tum-mu, seeing her, came down upon a ray of sunlight and paid court to

Ko-chin-ni-na-ko awoke. Seeing the 0-srats Paitum-mu, she was at first frightened, but his address was so pleasing and his ways so winning that she quickly recovered from her fright.

Thereafter Ko-chin-ni-na-ko went every day to the tryst beneath the tree, and every day 0-srats Pai-tum-mu came down to her on the sunbeam. At length they married. Ko-chin-ni-na-ko kept the secret from her people. This she was able to do the more easily because O-srats Pai-tum-mu possessed the power of rendering himself invisible to whomsoever he willed. For a long time he continued his secret visits.

Meantime the people of Kush Kut-ret were enduring many hardships. The rains ceased and the country became dry and unproductive. No corn would grow. Finally it was determined that, in order to save the people from starvation, they must move into a more favored country. The day for the departure was, accordingly, fixed and the crier was sent to notify all the people of the proposed exodus.

On the night before the departure, a boy was born to Ko-chin-ni-na-ko. Knowing that the birth of the boy would betray the secret of her marriage, Ko-chin-ni-na-ko determined to leave the child in Kush Kut-ret. So she prepared a recess in the wall of the house, placed the child therein and sealed up the opening. Then she went out with the other people to seek a new home in the Qeya pu ko-wak. (Outskirts of Southwestern Settlement.)

After they had gone, the baby, who had been sleeping, awoke and began to cry. This sound reached the ear of an old woman who, being blind, lame, decrepit and unable to travel, had been left behind. When she heard the cry it seemed to be saying these words :

The people had left food for the old woman, and she chewed some of the nuts with which she had been provided and fed them to the baby. On this diet he grew to be a big, strong youngster, and soon began to call the old woman ' ' grand mother. ' ' As he grew older, he was continually asking his grandmother about himself, who his mother was and where he lived.

The old woman told him that his mother was Kochin-ni-na-ko, the daughter of the ruler of Kush Kut-ret, and that his father was the 0-srats Pai-tum-mu.

Bu-Bu-Ka-Moot And The Awl 157

the old woman had developed into a young man of very pleasing appearance. Moreover, he was a daring and skillful hunter. He knew the haunts of the bear and the lion; he knew the grazing places of the deer and the antelope ; and he knew where the beavers built their dams. While still a mere youth, he had named himself "Ru-ruka-moot," for that was the sound that the stick made when he scraped the hair off the deerskin preparatory to tanning.

One evening Ru-ru-ka-moot was sitting with his grandmother before the fire. He had been asking her, as he had asked many times before, about his parents, and what way the people went when they left Kush Kut-ret. The old woman had told him all she knew, when an awl, that had been sticking in the rafters of the ceiling for many years, spoke up and said:

"Ru-ru-ka-moot, I will take you to where your mother is, to the Qe-ya Pu Ko-wak. I will point the way, if you will carry me and feed me. A small piece of rawhide or buckskin will do for my food. When I am hungry, then you must stick me into the rawhide or buckskin until I squeak. "

Soon after this the old woman died. Then Ru-ruka-moot took the awl down from the rafters and started on his travels. The awl pointed the way to the southwest, and Ru-ru-ka-moot followed whither it pointed. In this manner they pursued their journey for some time without incident, until, one day, as Ru-ru-ka-moot was sitting upon the rocks resting and feeding the awl, he let it fall into a deep crevice. At first he was at his wits end to know how to recover his friend and guide ; but as he sat there, looking down into the crevice and ponder- ing, the awl spoke to him, telling him that there was an old iSpider Woman living near and that he must go and speak to her and get her to help him.

Ru-ru-ka-moot soon found the old Spider Woman who greeted him as her grandson, and when he told her his troubles, offered her assistance. The fairy then left him, but soon appeared and gave him a ball of cord made of spider web. She instructed him to drop one end of the cord into the crevice where he had lost the awl. When he had done this, the old woman went down into the crevice. She fastened the end of the cord to the awl and commanded Ru-ru-ka-moot to pull on the line. In this manner the awl was restored to him. He thanked the Spider Woman for her assistance and went on his way with a light heart. They journeyed for many days until, at length, they arrived at the Qe-ya Pu Ko-wak. There Ru-ru-ka-moot found his mother.

At first Ko-chin-ni-na-ko did not know him, for he had grown during their separation from a new born baby to be a strong, handsome young man. But when he told her that he came from Kush Kut-ret and had related to her his history, she knew that he was her son. So he was received into the family of the ruler.

After remaining a short time with his mother, Ruru-ka-moot continued journeying, still traveling southwestward to the Qe-ya Pu Ko-wak Qisch-ko-a.

It was known to Ru-ru-ka-moot that the maidens of this settlement were renowned for their beauty, but that a wicked enchantment had been cast over them ; that any man who went there and married among them would come under the spell of the enchantment and would surely die. However, Ru-ru-ka-moot took up his residence at the Qe-ya Pu Ko-wak Quisch Ko-a, and, in course of time, fell in love with a beautiful maiden of the place. His father, 0-srats Pai-tu-mu, came to him and gave him

Ru-Ru-Ka-Moot And The Awl 159

This proved to be true. Ru-ru-ka-moot married the maiden of his choice, and all the girls of the settlement were freed from the enchantment.

Pais-Chun-Ni-Moot, T,He Fire Brand Boy

This story, you will observe, points to the north as the dwelling place of the Queres nation. From thence they migrated south also, and indicates one of the reasons why they moved out.

Many years ago, when the earth was still young, a great people dwelt in the Mountains of the north. For a long time this nation was prosperous and there was an abundance of crops in the land. But the time came when the rivers ceased to flow and the clouds refused to refresh the earth with rain and the fields lay barren in the parching sun. Famine came upon the people, for they were accustomed to take from the fields only so much of the harvest as was needed for the winter store.

In the midst of the famine, stories came to them of the rich fields of the south. tfSome even of the young men who had wandered far in search of game, had seen these fields, green with waving corn and traversed by a great river. So, despairing of being able to feed so numerous a people from the meager returns of their almost unproductive fields, the old men in the council determined that to move south would alone save the people from starvation.

When this decision became known, the women immediately made ready all that they could carry of their goods ; and then the nation turned their backs upon their homes and journeyed toward the Southland.

Not all the people went out, however, for in one of the villages a mother and her child remained. The mother soon died, but the child lived, for after his mother's death he was fed by the birds that came to him every morning in flocks, bringing seeds and grain.

game and working daily in the field, for the rains had long since returned and the corn grew green and tall. It had been the custom of the youth from his earliest childhood to scatter corn meal before the door every morning at the rising of the sun as an offering. One morning, as he scattered the meal, a smooth black stone was in the basin. He took the stone and held it in his hand, and immediately he heard a voice speaking out of the stone. The youth answered the voice and it continued saying:

"I am your grandmother, and I live in the stone; Your mother was Ko-chin-ni-na-ko, ^the daughter of Hutch-u-mun Kai-ok, the ruler of Kush Kut-ret. Your father is the sun, the ruler of the heavens."

All day long the boy pondered over the strange happening. Never before, within his memory, had he heard the sound of any human voice save his own. Now he began to feel the weight of his loneliness. He was filled with a great longing for companionship. The next morning, on going to scatter the meal, he saw that the sun, in its coming up, had drawn very near the earth, so that it seemed to raise from immediately behind a high mountain in the east. The light so dazzled him that he fell upon the ground, wondering and afraid. Then he heard the sun calling in a loud voice :

"When I come up from the east four times, I shall take you with me, for I have long desired to show you to my people to prove to them that I have a son. Henceforth you shall be called Pais-chun-ni-moot.'

On the fourth day thereafter the sun stood above the mountain. The youth climbed the mountain, and the sun took him. Then they journeyed on together, and at noon

Pais-Chun-N1-Moot, The Fire Brand Boy 163

So they took the youth into a room in the north, and the room was filled with bees ; but he caught the bees and robbed them of their honey and they did not sting him. Then they took him to a room in the west that was filled with yet smaller bees-, and these he caught as he had the first, and was not stung. Then they took him to a room in the south where the fiercest of the captive bears were kept, and the youth rode the bears and was not bitten They took him to a room in the east and put him among the lions, and the lions fawned upon him.

And when the sun saw that the people were convinced, he ordered them to go to the mountains and gather leaves. These they brought and made from them a bed for the youth ; and they warmed him in the leaves until he was made in the image of his father.

Now Kai-na-ni was a mighty man of craft and cunning who dwelt in a high mountain of the west. He was a skillful gambler in a game of his own invention. His dwelling was a great cave in which he plied his craft and imprisoned the people who were foolish enough to wager their bodies upon the cast of the reeds. So numerous had become his captives and so great his wealth that the people greatly feared him. They endeavored many times to kill him, but their efforts had always failed, for Kai-na- ni was a skillful necromancer. So now they hailed the child of the sun as the hero who would deliver their enemy into their hands and rescue their people from imprisonment. In order that he might accomplish this, he made for himself implements in imitation of Kai-na-ni 's reeds. With these he practiced daily until he became certain of the order in which they would fall. Then, while tEe great sun went over the earth, the Fire-brand Boy went under the earth until he came to the mountain where the gambler lived.

In order that he might not be surprised by his enemies, Kai-na-ni had set a crane to watch before his .door. As Pais-chun-ni-moot approached, the crane was so blinded by the brightness of his appearance, that the was enabled to pass by and enter unannounced into the dwelling. As he opened the door, he called :

Kai-na-ni sat upon a bear skin under a large basket suspended from the ceiling. In his hand he held the reeds. Tso-yot, white with a black band around the middle ; Kashi, black with a white band around the middle ; Nai-ya, white, with black spots ; Pais-shi, black with white spots. In the playing, the gambler threw the reeds up against the bottom of the basket and the players wagered upon the order in which they would fall upon the skin beneath.

As Pais-chun-ni-moot entered, Kai-na-ni said : ' l You are brave. " Then he went out and spoke to the crane, ' i Why did you not warn me ? ' ' and struck the crane with a stick so that it stooped. Ever since that day the legs of the crane have been bent.

Pais-Chun-Ni-Moot, The Fire Brand Boy 165

He set before Pais-chun-ni-moot food mixed with human blood. Seeing this Pais-chun-ni-moot took froni his wallet honey and bread and gave this to Kai-na-ni. When they had eaten Kai-na-ni said to Pais-chun-nimoot:

Kai-na-ni then wagered his house and lost again. He wagered his eyes and lost them also. Thus was the gambler punished for all his evil doing; and Pais-chun-nimoot returned joyfully to his people.

But Kai-na-ni 's heart was full of evil. He arose from his bed and felt his way around the mountain. In a cleft of the rocks he found ya-ka-cha, and under the trees he found si-mus-cha. These he mixed together with his hands and blew his breath upon them so that the fire came out of them and the gum was melted. The flame filled the mountain, and the rocks became like water which ran out of the cave and down the mountain side. The villages of the people were laid waste and the valleys were overwhelmed. The people fled to the mountains round about to escape the fire which burned on for many days, adding fresh matter to the deluge of melted rock and defying the efforts of all to stem the flood.

I-sto-a-moot, the arrow boy, shot an arrow in the air. As the shaft went up, it pierced the clouds and the rain fell and the fire was extinguished

Attached Offerings To The Elementary Deities Moki Tbadition

Once the ruler of the Ka-tsi-na became angry because the people of Moki were imitating the dance of the Ka-tsina. So he went to Moki and asked the ruler of the Moki to prohibit it. The Moki ruler replied to the ruler of the Ka-tsi-ma that the people of the Moki would paint and dance as they pleased.

The ruler of the Ka-tsi-na responded, "I will wager my people against the people of Moki and we will play the game of moccasin to decide the issue. "

When he had departed, all the men of Moki set about making Hutch-a-mun all but one, whose name was >Shipki. He was not popular among the people, so he did not seek to mingle with them. Having nothing to do, Ship-ki wandered away from town. As he was going along, he heard a voice calling :

"You go to where they are at work," directed the fairy. "Bring me a stick, any kind of a stick that they may throw away, and two feathers that they do not want ; and I will help you to make a Hutch-a-mun. ' '

Ship-ki went to the house where the men were working and brought the stick and the feathers. The Spider Woman helped him and showed him how to make a

Moki Tradition 169

When the Ka-tsi-na came on the fourth night thereafter, they caused a great crack or fissure to open near the village. Then they dug out a room in the side of the mesa upon which the village stood, and took up their quarters in the room.

The ruler of the Moki brought out his men and ranged them in four lines opposite the four lines of the Ka-tsi-na where they were drawn up near the fissure.

The moccasin game was played by placing the four moccasins in a row, and one of the contestants, sitting behind the row of moccasins, chanting an incantation and making passes with his hands, strove to deposit the stone in one of the moccasins so quickly and skillfully that the other contestant would not discover which moccasin received the stone. The leader of the Ka-tsi-na undertook to cast the stone and the Moki leader to guess the moccasin. The first cast was made and the Moki missed the guess. Then the Ka-tsi-na cast one line of the Moki down into the fissure.

"Choose the moccasin next to the wall." Just at that moment a flock of wild geese settled down upon the field where the game was being played and began to dance. A heavy storm of snow began to fall and

Moki Tradition 171

Ship-ki produced the pot that the Spider Woman had given him and placed it in the midst of the freezing men. It immediately began to boil and throw off great clouds of steam that soon melted the snow and warmed the air.

Ship-ki descended from the ladder, and pointed out the moccasin that contained the stone. Again and again Ship-ki guessed the right moccasin, and each time the Moki cast a file of the Ka-tsi-na into the fissure.

When only one file of the Ka-tsi-na remained, the leader called for a truce. He conceded to the Moki the privilege of dancing and painting with Ka-tsi-na paint.

The Kats-Tsi-Na

The Zuni Indians are a mixture of two races. Frank Hamilton Gushing, who spent a good many years among them studying their language, customs and history, identifies them as a mixture with the ancient cliff dwellers, a branch of the Nowish or Toltecs and the Yumas and this is how it happened, according to Queres version.

The Sto-ro-ka or Kur-ret-ti-ku, are described as a race of Ko-qui-ma, or Hermaphrodites. They occupied the country in the vicinity of the lake that is known to the Qe-res as the Arrosauk and now called Mormon Lake, situate south of Flagstaff, Arizona.

The Ka-tsi-na warred against the Sto-ro-ka and were defeated in a severe battle fought near the Jaralosa Spring, north of the Zuni Salt Lake.

The iSto-ro-ka went into the battle with bow strings made from the fibres of the soap weed, while those of the Ka-tsi-na were of deer and antelope sinews. While the battle was in progress, a terrific storm of rain and hail came down upon the warriors. The bow strings of the Ka-tsi-na were wet by the rain and soon became limp and useless ; while those of the Sto-ro-ka, being made of vegetable fibre, were only rendered more tense and consequently more efficient, by the wetting.

Thus, by the aid of the storm, the Sto-ro-ka were victorious in the battle, and soon brought the Ka-tsi-na to sue for peace. A treaty was agreed upon between the chiefs. In order to preserve this treaty, the headman of the Ka-tsi-na had a history of the fight and the conditions of the treaty inscribed upon the side of a smooth sandstone bluff. Below the writing were drawn in outline, three deer, two bucks and a doe. This was the emblem of the Ka-tsi-na.

The name is, probably, Saba Nowish. Saba was the Sheba spoken of in the Scriptures and this people may have come from that city or some other part of southern Arabia. The Zuni Indians are of the Nowish tribe; they call themselves She-we. Might not this name have been taken from Sheba?

seen stands eight or ten miles west of the Jaralosa Spring and about twenty-five miles northwest of the Salt Lake of Zuni, close to a spring known to the natives as Ojo Benow (Ojo Venado.)

Pusts-Moot

South of Kut-si-ma, the enchanted mesa, lived Puts-- moot and his mother. Puts-moot from his youth up had always been active and energetic in all the sports and in the work which fell to his lot. He learned to trap and to hunt, and became famous among the people for his skill with the bow.

However, Pusts-moot was not like other young men, for he had an enormous head, not like the head of others, but three times as large; and he bore a very ugly and repulsive visage. This affliction did not seem to worry Pusts-moot who was always good tempered and cheerful.

On day the town crier of Acoma, near which Pustsmoot dwelt, announced that on the fourth day thereafter the people would assemble and go forth to gather Hashtcha, a species of yucca, from which to make baskets.

On the third day, the day before the appointed time, Pusts-moot repaired to Acoma, to learn that he had been chosen to escort Ko-chin-ni-na-ko, daughter of the governor.

Pusts-moot returned home and advised his mother of his good fortune. His mother said nothing, but proceeded to prepare lunch for him to take with him, consisting of corn meal cakes shaped into hollow balls and filled with honey. The next morning he went early to join the people. Ko-chin-ni-na-ko was awaiting him and they set out toward the east to Stchum-mu-ya, the place of the

Ko-chin-ni-na-ko had two sisters. These sisters had for their companions Ha-ta-we-moot and Shro-a-ka-moot. At Stchum-mu-ya, Ko-chin-ni-na-ko and her sisters with Pusts-moot and the two other young men left the main body of the people and went by themselves to gather bear grass, Hashtcha. Although this arrangement was pleasing to the maidens and to Pusts-moot, it did not please Ha-ta-we-moot and Shro-a-ka-moot, for they did not like Pusts-moot, being jealous of his fame as a hunter and more jealous of the favor shown him by Ko-chin-ni-na-ko. So they had much sport and made very merry between themselves over his deformities.

At midday the party lunched, Ko-chin-ni-na-ko eating the cakes brought by Pusts-moot and Pusts-moot eating those brought by Ko-chin-ni-na-ko, as was the custom. After luncheon they worked, digging the long leaves of the bear grass. For this purpose they used a sharpened stick made from a hardwood called Ti-y-up which grows in rocky places and resembles a currant bush. The wood is very hard and is used also for making arrows and Hutch-amun, the prayer sticks. In the evening the young people returned to Acoma, taking with them the bundles of bear grass they had gathered.

Arriving at home, Ko-chin-ni-na-ko called to her parents telling them that she had come home. The Ho-chin invited Pusts-moot into the house, and, drawing him aside, told him that the reason that Ko-chin-ni-na-ko had selected him for a companion was because she wanted him for a husband.

So Pusts-moot and Ko-chin-ni-na-ko were married, to the great surprise of Ko-chin-ni-na-ko 's many friends, who regarded Pusts-moot as a monster and not a man. Soon after the celebration of the marriage, Pusts-moot took his wife to his mother's house. His mother was overjoyed to find that her son had made such a conquest, and took her to her heart at once. Alone with her, the mother asked her if she was satisfied with her lot now that she had married a man who was afflicted not only with a horrible deformity, but with poverty as well. Ko-chin-ni-na-ko responded that she was perfectly contented.

Upon receiving this brave answer, the mother said: "We are called poor, my daughter, but in fact we are not so. Though we make no display of riches still we are far richer than even the Ho-chin, your father.

Ko-chin-ni-na-ko was indeed surprised at what she beheld, for the room was filled with beautiful clothing, dresses, deerskin, ornaments and beads of turquoise.

She led the wondering girl to another room where hung upon the wall a huge and hideous mask with a great shock of hair upon its crown. This mask reminded Kochin-ni-na-ko of Pusts-moot. While she was looking at it, a handsome young man entered the door and stood watching her. As Ko-chin-ni-na-ko turned toward him, the mother said, "Ko-chin-ni-na-ko, this is Pusts-moot

Puts-Moot 179

One day, soon after the occurrences just related, Pusts-moot was out hunting, when he came upon a large plant, the Mush-mu-ti-ka, or Spanish bayonet. He was about to pass this plant when he saw a large brilliantly colored butterfly, hovering over the dry stalk. Pustsmoot wondered at seeing the butterfly, for it was winter time, and determined to .catch it. So he started off in pursuit of it. As soon as Pusts-moot approached, the butterfly flew away. Pusts-moot following, over rocks, around trees and through thickets, until, in a very rocky place, just as he was sure of catching it, it disappeared in the brush. Pusts-moot plunged into the thicket, still intent upon the capture. In the very densest part of the wood, he came suddenly upon a boy seated upon the ground. He accosted the boy and asked if he had not seen a butterfly flying about among the bushes.

Pusts-moot started again upon his search for the butterfly, but the boy called out after him, ' ' Pusts-moot, come here, I have something to say to you. ' '

Upon hearing this, Pusts-moot returned to where the boy was seated, and the boy continued: "I was sent by the Ho-chin of the Ka-tsi-na. I took the form of a butterfly in order to entice you to this spot. The Ho-

Pusts-moot felt himself grow thinner and thinner, until he became so attenuated that he slipped into the . arrow easily, drawn by the breath of the No-wish.

The No-wish placed the arrow upon the bow and shot it toward the west, toward the land of the We-nimot, or the Ka-tsi-na Kut-ret. Then, throwing the bow aside and transforming himself into a fly, he followed the flight of the arrow. On and on they flew over mesas and mountains until, at length, the arrow began to curve downward and finally stuck in the ground close to the door of Ka-tsi-na Kut-ret. The No-wish changed himself from the form of a fly to the form of a boy, and at once released Pusts-moot from his imprisonment in the arrow. Then they approached the entrance to the Katsi-na Kut-ret. The entrance was a big hole in the ground covered by the Skutch, a big toad.

Puts-Moot 181

They found themselves in a deep and gloomy cavern that led away under the earth. They followed this, and soon came to a beautiful country. Before them lay a broad and mirror like lake that gave forth light like the light of the sun. At the edge of the lake they encountered four old Spider Women who directed them to follow. The Spider Women walked to the water's edge, and stooping down, parted the water with their hands.

Pusts-moot and the No-wish drew near, and there before them lay a broad dry road crossing the lake, with the water piled up on either side. By this road they pursued their journey. By-and-by they came out of the lake and entered a country where the tall corn waved and the pumpkins grew luxuriantly. There were broad meadows and thick woods where roamed herds of deer and antelope.

Upon the margin of the lake Pusts-moot and his guide were met by the Ho-chin of the Ka-tsi-na. He welcomed Pusts-moot in the name of the Ka-tsi-na people, complimented him upon his prowess as a hunter and directed him to convey this message to his mother; that he thanked her in the name of his people, because she always remembered them, because she always threw the fragrant soup from the deer and antelope toward the west, because she threw the crumbs and wafted the steam from the boiling pots toward the west that the Ka-tsi-na might enjoy them. Then the Ho-chin continued, telling Pusts-moot that he had sent for him in order that he might reward him and his mother and make them a present.

At the order of their chief, the Ka-tsi-na brought loads of green corn and pumpkins and piled them in a heap, so large a pile that a hundred men could not have carried it away. Then the Ho-chin told Pusts-moot that this offering of corn and pumpkins was his and that he must take it home, with him. He then went on to say that the Ka-tsi-na people would, in four days, pay a visit to Acoma, that they would arrive there in the evening, that they would dance during the night and would return to the Ka-tsi-na Kut-ret in the morning. He said they would come in the storm with iShi-wu-na, the deity of the elements.

Pusts-moot, responding, thanked the Ho-chin and the Ka-tsi-na for their kindness and their presents ; but declared that of the latter he could only accept a small porr tion, as he had far to go and was unable to carry so

"You can easily take it all," said the Ho-chin. He then called in the four old Spider Women who had opened the road through the lake for Pusts-moot and the Nowish.

The old women took a very small bag and began to fill it. The heap of corn and pumpkins seemed to shrink to a mere handful which they easily put into the little bag. Pusts-moot strapped the bag to his waist, but hardly felt the weight of it.

Puts-Moot 183

Pusts-moot took leave of the Ho-chin and his people, and, guided by the -Old Spider Women and the No-wish, recrossed the water and reached the door of the cavern. After some parley with the toad, Pusts-moot and the Nowish again reached the outside of the cavern.

As he had done before, the No-wish drew Pusts-moot into the arrow and shot him toward his home; then, changing himself again to a fly, he followed the arrow. Pusts-moot came to earth at the very spot from whence he had started on his flight to the land of We-ni-mot. The No-wish again quickly changed himself to the form of a boy. He drew the arrow from the ground and, blowing upon it, expelled Pusts-moot from it. Then he bade farewell and vanished.

During the absence of Pusts-moot Ko-chin-ni-na-ko and his mother were growing hourly more and more anxious, wondering what had befallen him to keep him from them for so long a time. Suddenly they heard his greeting from above, for the outside doors to the houses, in those days, were in the roof instead of on the side. He was soon with them, telling them of his wonderful journey to the Ka-tsi-na Kut-ret in the land of the We-nimot. He united the little bag and turned it bottom upward and the corn and pumpkins fell out in a great heap that filled the room. His wife and mother were greatly surprised to see such things as green corn and pumpkins newly broken from the vines in winter.

Four days later, in the evening, the black storm clouds began to roll up from the west. In the clouds came the Ka-tsi-na. They brought with them great loads of corn which they gave to the people of Acoma. Then all night long they danced their wierd and beautiful masked dances. Before the morning dawned they disappeared and went back to their home in the land of We-ni-mots.

Is-To-A-Moot And The Buffalo Man

Is-to-a-moot, the arrow boy, was one of the most celebrated characters in Qe-res history. Beside being a successful and daring hunter, he was a great traveler and the hero of many wonderful adventures. It is not surprising then that he won the hand of Ko-chin-ni-na-ko against a field of many rivals.

Shortly after the marriage, during Is-to-a-moot 's absence on a hunt, Ko-chin-ni-na-ko went early one morning to the spring for water. While she was filing her jar with water, she was approached by Mu-shaitch Hutch-tsi, the Buffalo Man. She did not seek to avoid him, for, to speak the truth, she rather admired his appearance ; and when he spoke to her, she answered boldly. He proposed to her that she accompany him to his home. iShe readily consented, and directed by the Buffalo Man, she climbed upon his back. Then he started swiftly away in the direction of his own country in the northeast.

When Is-to-a-moot returned from the hunt, he searched long and vainly for his wife. He inquired among the people, but none of them could give him news of her. Then he became sad and moody and lost all interest in his work and in the hunting. He went n6 more among the people, but sat all day long in his house, mournful and sad.

Among the many trophies of the chase that Is-to-amoot possessed was an eagle that he had caught and tamed. While Is-to-a-moot was sitting in his house mourning, the eagle had been fasting, for no one came to

Is-To-A-Moot And The Buffalo Man 185

This speech of the eagle aroused Is-to-a-moot from the inaction into which he had fallen. He found some food and fed the eagle. The eagle then spread its wings and told Is-to-a-moot to mount upon its back. This he did and the eagle set off, flying toward the northeast. They traveled in this manner for many days, until they came to a very rough and mountainous country. Here the eagle stopped and directed Is-to-a-moot to alight.

"I have brought you this far," said the eagle, "and can go no farther. From this place you must travel on foot to the country of the Buffalo. ' '

Is-to-a-moot took leave of the eagle and commenced his long march alone. He found himself in the midst of a vast wilderness the like of which he had never before seen. He looked all about him, but saw no familiar landmarks, so he determined to continue toward the northeast in the blind hope of finding the Mushaitch Hutchtsi and Ko-chin-ni-na-ko. He had not gone far when he succeeded in killing a deer that crossed his path. While he was engaged in dressing the carcass, an old Spider Woman came to him and spoke to him:

"My grandson, you are looking for your wife, Kochin-ni-na-ko. Eemain with me four days and then I will help you, for there are many dangers ahead of you."

Is-to-a-moot thanked the Spider Woman for her proffered aid and told her that he would. So he carried the meat of the deer to the house of the Spider Woman and laid it upon the floor. The old woman cut the meat into thin strips and hung it up to dry, in order that Isto-a-moot might carry it with him on his long journey.

The next day and the next Is-to-a-moot hunted toward the east, bringing home to the Spider Woman each night the game he had killed. In the meantime, the Spider Woman had been busy preparing some magic powders or medcine.

After staying four days at the house of the old woman, Is-to-a-moot took leave of her and proceeded on his journey. At parting the Spider Woman gave him the medicine she had prepared, instructing him that, if anything impeded his progress or threatened to delay him, he was to chew some of the medicine and blow it upon the obstacle, when immediately his path would be cleared.

Day after day Is-to-a-moot journeyed. Whenever he came to a deep ravine or canon that was difficult to pass, he chewed some of the medicine and, blowing it into the canon, commanded it to close up in order that he might pass. When he approached a high mountain very difficult to climb, he chewed some of the medicine and, blowing it on the mountain, commanded it to sink down in order that he might cross. And the canon would close up and the mountain would sink down until he was safely over.

By-and-by he came to a country inhabited by snakes. It was the land of the snakes. Snakes blocked the path and Is-to-a-moot was obliged to pause. However, he bethought him of his magic medicine. He chewed some of it and blew it upon the snakes. Then he commanded, "Pish-ti-i, Shru-wi-pish-ti-i. ' ' (Behave snakes, behave). The snakes were overcome by sleep and Is-to-a-moot passed safely through their country.

Soon afterwards he arrived at the borders of the country of the mountain lions. There were lions crouching upon all sides, ready to spring upon him. Here he chewed some of the medicine, and blowing it on the lions said, "Pish-ti-i, mo-kaitch, pish-ti-i." (Behave, Hons,

Is-To-A-Moot And The Buffalo Man 187

Then he came to the country of the - bears. Bears walked about and growled angrily at him. He chewed some of the medicine and, blowing it on the bears, said, "Pish-ti-i, quai-ya, pish-ti-i." ('Behave, bears, behave.) The bears immediately went to sleep and Is-to-a-moot passed safely through their country.

Then he came to the country of the wolves. Wolves in great packs sniffed the air and trotted around him. He chewed some of the medicine, and blowing it upon the wolves, said, "Pish-ti-i, ku-kun, pish-ti-i." (Behave wolves, behave.) The wolves fell asleep at once and Isto-a-moot passed in safely through their country.

At last Is-to-a-moot came to the place where the sky comes down and meets the earth. At first he was appalled at the angry appearance of the sky. He approached it several times, but each time drew back afraid. Finally, his courage having slowly risen, he drew near enough to blow some of the medicine against the sky, saying as he did so, "Pish-ti-i, ho-wak, pish-ti-i" (Behave, sky, behave.) The sky at once became tranquil and Isto-a-moot was no longer afraid. At his command, the sky slowly rose so that he was enabled to pass under.

Very soon he discovered the Buffalo Man alseep. Is-to-a-moot approached him cautiously. He saw that the Buffalo Man slept with his head pillowed on Ko-chinni-na-ko's dress, so that she could not stir without awakening him. When Is-to-a-moot had drawn near enough, he blew upon the Buffalo Man some of the magic medicine, and commanded him to sleep on. Then he went to looking about to see what he might discover.

He soon found another woman who the Buffalo Man had carried away from her home as he had carried away Ko-chin-ni-na-ko. He helped both of the women to free

As they wfent along, it seemed to Is-to-a-moot that the wind moving through the long grass was whispering, " Hurry! Hurry! Hurry" The chirp of the cricket and the rasp of the grasshopper said, " Hurry! Hurry Hurry !"

They hastened their steps. They reached the sky and, by the aid of the magic medicine, passed under it. They passed in succession the countries of the wolves, the bears, the lions and the snakes. Over mountains and across canons they hurried, until they came within sight of the village where Is-to-a-moot lived. But, as they sighted their home, they also beheld a cloud of dust in. the distance, and they knew that Mu-shaitch Hutch-tsi and his people were pursuing them. Eealizing that they could not reach the village before they would be overtaken, Is-to-a-moot and th.e women sought safety by climbing into a cottonwood tree. They had no sooner concealed themselves among the leaves and branches, than the herd of buffalo went thundering by. All but one of them passed the tree. That one was a calf with short hair named 0-ko-to-wa-ni. Happening to look up into the tree, he spied the fugitives and immediately gave the alarm. The whole herd of buffalo turned and came down on the tree with a rush, bellowing and tossing the dirt with their horns. They struck the tree blow upon blow with their heads and caused it to shake and tremble. It was a very small tree, and Is-to-a-moot knew that it would not long be able to withstand the fierce attacks of the buffaloes. So he blew some of the magic medicine upon the tree saying, "Hi-tchi-i si-ka-ka" (cottonwood, grow large.) The cottonwood quickly grew to such a size that the buffaloes could not break it down or even shake it. . Is-to-a-moot then unslung his bow and began to slay the buffaloes that continued their blind assaults upon the tree. Soon they were lying dead upon the ground. Then Is-to-a-moot and his companions descended from their refuge. Is-to-a-moot kindled a fire and cut some meat from the big buffalo that had carried away his wife. He broiled the meat upon the fire and gave to the women to eat. Ko-chin-ni-na-ko refused to eat the meat of Mu-shaitch Hutch-tsi but the other woman ate because she was very hungry.

Then Is-to-a-moot waxed very angry. "You will not eat the meat," he cried to Ko-chin-ni-na-ko. "You still love the buffalo man. Then die that you may still be with him."

With that he drew an arrow from his quiver and shot her through the heart. She died and Is-to-a-moot married the other woman whom he had rescued from the buffalo man.

I-Sto-A-Moot And His Sistek

Many years ago there lived in Acoma two young people, brother and sister. Their father and mother were dead, and the support of the household rested upon the brother, I-sto-a-moot. The sister had many suitors for her hand, but she found no one among them that pleased her. One of these suitors was a Chi-an-ni, a medicine man. Although he was very devoted, the maiden heartily disliked him and avoided his presence whenever she was able.

One day while the brother was absent from home, having gone on a hunt, his sister fell ill. The medicine man was called to see her. While alone with her, he took an eagle feather and, thrusting the quill into her breast, he bit it off close so that it could not be seen.

When I-sto-a-moot came home, he found his sister apparently dead. He was overcome with grief at his loss and would sit alone for hours mourning.

Now this young man had a friend, a big star, with which he often communicated. As he sat by the side of his dead sister, alone in his grief, the star came and shone in at the door and asked him what the trouble was.

"Be brave. Do as I direct, and all will yet be well with you and your sister. You must bury her body before the door of your house, and each night you must watch over her grave. (Something strange and awful will happen, but you must do nothing until I appear to you again.

So I-sto-a-moot buried his sister before the doorway and kept nightly watch over the grave. On the fourth night as he sat before the door, he saw two big gaunt wolves approaching, dragging between them a log of wood. When the wolves reached the grave they laid the log of wood down and began to dig. Soon they unearthed the body of the young girl, and after dragging it out, deposited the log in its place and then carefully refilled the grave.

As the wolves started away with the body, the star appeared to I-sto-a-moot and told him to follow them. So he followed the wolves toward the southwest, the star accompanying him.

The wolves carried their burden to an open cave in the rocks. When I-sto-a-moot and his companion reached the place, they halted. The star gave the young man four flint darts and directed him to enter the cave. He went in. The cave was crowded with Ku-ni-te-ya. The body of I-sto-a-moot 's sister law within the circle. The Shaian-ni who had caused her death knelt beside the body, and with the assistance of one of the Hun-ni-te-ya, he extracted the quill from her breast. Immediately the girl recovered consciousness and began to call for her brother. I-sto-a-moot called to her in answer and stepped between her and the Kun-ni-te-ya. These quickly formed themselves in four lines to attack and overpower him. At the command of the medicine man, the first line rushed forward. I-sto-a-moot poised one of his darts and cast it. It passed along the entire line of the Kum-ni-te-ya, killing or severely wounding every one of them. The next line made its attack with like result. Then the third line, and finally the last, came on; but I-sto-a-moot 's darts seemed winged with death, for he killed or wounded all except a very few. who escaped by changing themselves into animals.

When the enemy had been thus summarily defeated, I-sto-a-moot took his sister home with him to Acoma. Though she soon recovered her wonted bodily health and her beauty, she was ever afterwards blind during the daytime, but could see at night.

The Tuetle, The Deer And The She Wolf

Once there lived near each other a doe and a she wolf. Each had two children; those of the wolf being little snarling, savage cubs, while those of the doe were pretty and playful little spotted fawns.

The doe and the wolf were close friends and often went on excursions over the hills and through the forests. One day the cubs of the wolf said to their mother :

They went together to a place where the cactus grew plentifully and while the doe was gathering the plants, the wolf sprang upon her and killed her. Then, cutting the carcass in two, took half of it home to her cubs. After giving meat of the doe to her children, the wolf gave some also to the fawns. While the cubs of the wolf ate the meat raw, the fawns put their meat on the fire to cook. As they sat by the fire they heard the meat among the coals say:

* 'Ur ur stch stch ! Do not eat me, my children. I am your mother. The cruel wolf killed me while we were gathering i-mast-chu together. But you will find my spirit in the deer's house in the land of the We-ni-mot. Go to the turtle man and he will take you across the big water. ' '

The fawns, though sad and sorrowful at the death of their mother, said nothing. The next day, however, when the old wolf was away, having gone to bring the other half of the carcass, the fawns went to visit the cubs. Soon the cubs said to them:

The Turtle, The Deer And The She Wolf 193

So the fawns built a big fire of corn cobs in the den and going out, closed the door upon the cubs. As the smoke thickened the cubs howled and coughed and sneezed, and implored the fawns to let them out. But the fawns refused to open the door, and soon the cubs were smothered by the smoke. The fawns then opened the door and went in to find the cubs quite dead. Then they put a bow in the hand of the boy cub with the arrow drawn and pointing at his sister whom they placed with a basket balanced upon her head, a little in front of her brother.

Having placed everything to their satisfaction, they left the wolf's den and set out for the deer's house in the land of We-ni-mot. When they reached the brink of the big water, the old turtle man was there and soon carried them to the other side. The fawns told the turtle man that the wolf was probably pursuing them and that he must delay her as long as possible in order that they might get safely into the deer's house before she could overtake them.

After the fawns had been gone for some time, the she wolf came along. The old turtle man was digging in the ground and was singing, in a deep low voice ; 1 1 Sia-nu-ya nu-ya."

Again the wolf called to him; so he went and took her on his back and slowly crossed the big water with her. But when he reached the opposite bank, the old turtle man would not allow her to land, until he had sung his song again. Then he put her ashore and she ran away in the direction of the deer's house.

When the wolf reached the place, she called down from above: "Are the fawns there 1" "Yes they are here," was the answer. "Send them up to me," said the wolf. ' * Come and get them, ' ' was the reply. ' '

So down leaped the wolf into the deer's house. But a big buck was ready to receive her on his horns and when he threw her off, another caught her, and so they tossed her until she died.

Yo-A-Schi-Moot And The Kun-Ni-Te-Ya

A popular superstition among the Queres Indians is the fanciful and fantastical order known as the Kun-nite-ya or ghost people. Though this order is purely imaginary there are many superstitious ones among the people who believe not only that the order has existence, but also that the members of it are witches who possess the power of changing their forms to those of animals. For this reason they are called two headed. On the other hand, the majority of the people have no belief in witchcraft nor in the existence of the Qun-ni-te-ya, and scoff at the idea that any one has the power to change himself into an animal.

Among the practical ones who held to this latter faith was Yo-a-schi-moot, and among the firm believers in all the magic and the miracles of the times was Yo-a-schimoot 's beautiful wife. So insistent was she in her support of this belief, that Yo-a-schi-moot finally began to think that perhaps she knew more of witchcraft than he had before suspected. So he determined to watch her movements to see if she held any communion with witches or demons.

When he heard this, Yo-a-schi-moot feigned sleep. When his wife heard his deep, regular breathing, she cautiously arose and glided out of the room. Presently she returned, bringing a bowl of cooked meat and an ear of smutty corn. (She placed the ear of corn beside the bed where Yo-a-schi-moot was lying, then, taking the bowl of meat with her, she stole silently out of the house.

She had scarcely disappeared when Yo-a-schi-moot rolled over in bed, intending to follow her. As he did so, he heard a voice, which seemed to be -that of his wife, saying:

He did not answer, but began to grope about him, thinking that perhaps his wife was still there and that he had dreamed that she had gone away. Suddenly his hand encountered the ear of corn.

"Ya-ka pu-shu-na. This is what has been fooling me," he cried; and, taking a firm hold upon the ear of corn, he threw it violently against the wall. Then he went swiftly and silently out of the house, following his wife whom he soon described going on before him toward the west. Yo-a-schi-moot followed far enough behind so that he could see her shadowy form without being seen by her. After going westward for a considerable distance, she turned her course to the north and east. Soon she came to a place known as the Kun-ni-te-ya Kut-ret, a big open cave in the rocks. She lost no time in entering the cave. Yo-a-schi-moot approached as near as he thought prudent and concealed himself under one of the numerous blankets that were lying on the ground. From his station he was able to see that the cave was filled with Kun-ni-te-ya, some of them being people whom he knew intimately and met with every day in the village. He heard the Ho-tchin of the Kun-ni-te-ya ask:

Yo-A-Schi-Moot And The Kun-Ni-Te-Ya 197

"So much for marrying outside the order, against my counsel," responded the Ho-chin. "We will now proceed with our ceremonies. I will cause the rainbow to appear." In lieu of the rainbow a large hoop is started rolling and members wishing to change their shape must jump through the revolving ring at the same time making a wish. "You will each and all walk under it and, by merely willing it, assume whatever shape of animal you may choose."

The rainbow appeared at his command, and, one by one, the Kun-ni-te-ya passed under it. The transformation hoped for did not take place. Those who expected to assume the forms of animals still remained men and women. They all marveled greatly at the failure of the magic that had ever before been so potent.

1 1 Ha ! J ' exclaimed the Ho-chin. ' ' This man has come to join our order. He must dine with us, for that is the first step in the initiation."

Fearful of the punishment that might follow upon refusal, Yo-a-schi-moot went in and dined with the Kunni-te-ya, eating out of the same bowl.

"Now," said the Ho-chin, "you have taken the first step in our initiation. For the time you are a Kun-nite-ya like the rest of us and you may pass under the rainboy arch. Hereafter other ordeals, more trying than that of eating, will be required of you."

Again the rainbow was formed and, as each of the Kun-ni-te-ya passed under it, they took the shape of the animals they willed. When it came Yo-a-schi-moot 's turn, he chose to change himself into a cat.

After the ceremony was over, the Ho-chin addressed him, telling him that before he could be received into full membership, in the order, he must go and bring into the assembly of the Kun-ni-te-ya the heart of the sister he loved best.

So the cat that had once been Yo-a-schi-moot emerged from the cave on this cruel and sanguinary errand. He went straightway to his father's house where all four of his sisters lay asleep. For a long time he looked upon them, trying to decide which one of them he loved best. He thought of each one in turn as a sacrifice to the Kun-ni-te-ya, but each time came to the same decision. He loved them all and all equally. Finaljy, when he was almost despairing, he bethought him of a way out of his dilemma. He had a big rooster with which he had often talked, and it occurred to him that he loved the rooster better than any one else in the world.

Accordingly he proceeded to the enclosure where he kept the rooster. The fowl was easily captured and quickly despatched. Taking the heart, still bleeding, Yoa-schi-moot returned to the Kun-ni-te-ya Kut-ret. When the Kun-ni-te-ya had again assembled, Yo-a-schi-moot found that there were several candidates for admission

Yo-A-Schi-Moot And The Kun-Ni-Te-Ya 199

The Ho-chin received the hearts from the candidates and placed them in a semi-circle on the ground before him. He then produced a long cactus thorn and thrust it into the first heart along the line. The heart cried out in tones of a person in great agony, "Ai-nai-a," (Oh! mother!) The Ho-chin proceeded along the line, thrusting the thorn into each heart in succession. As it felt the prick of the thorn, each heart cried out, as the first one had done, "Ai-nai-a." When the Ho-chin came to the heart brought by Yo-a-schi-moot, he plunged the thorn into it. Instead of the customary and expected cry, the heart gave forth a loud and prolonged ' ' Oo-oo-ooo-ooo-a."

"Yo-a-schi-moot," he stormed, when the culprit was brought before him, "you must explain to us why you have attempted to palm off on us a rooster's heart instead of one of your sister's."

Yo^a-schi-moot, frightened at the threatening mien of the Ho-chin and his followers, could only plead that he had no favorite sister, and that he loved the rooster with a love passing his love for women.

But no such defense availed in the councils of the Kuji-ni-te-ya. Yo-a-schi-moot jhad willfully disobeyed the order of the Ho-chin and had failed to pass the second ordeal of the initiation. The penalty for such failure and disobedience was death; and the sentence was passed upon him by the Ho-chin.

Yo-a-schi-moot was not advised of the fate in store for him. All unsuspecting, but still fearful, he was led again under the rainbow arch with the Kun-ni-te-ya and assumed his natural form. After the assembly had been dismissed, tlie Ho-cliin drew Yo-a-schi-moot's wife aside and instructed her that she had been appointed to carry into effect the sentence of death that had been pronounced upon her husband. The method of execution was what was known as Tit-kash.

Yo-a-schi-moot returned home in fear and trembling, expecting momentarily to meet with some condign punishment. For several days he did not go abroad but stayed in his house, guarding against any attempt on the part of the Kun:ni-te-ya to do him harm. However, this constant watchfulness discovered nothing, and he soon argued himself into a feeling of a security.

One night he went to sleep in his bed. In the morning he awoke to find himself lying on the narrow ledge of rock. He rubbed his eyes and stared about him. At his back was a cliff that went up to such a height and presented such a smooth and unbroken surface that he could not hope to scale it. Before him, at his very feet, was the edge of the shelf. He looked down, and the sight made him sick and dizzy. The ground, hundreds of feet below him, was strewn with broken rocks among which he could see the bones of the people who had been sacrificed and had fallen from the ledge.

Yo-a-schi-moot first attempted to climb the precipice at his back, but could not find so much as a finger hold. He meditated trying to descend, but the sight of the bones below drove him back. In despair, he sat down, for the ledge was so narrow that he was in constant danger of falling off. The full meaning of his situation now dawned upon him. He hungered and starvation stared him in the eyes. He thirsted, and no" drop of water offered to cool his lips. If he slept, he risked falling from the shelf in his sleep. Three days went by. Yo-a-schi-moot was dying from hunger and thirst. His body was racked with horrible pain. His mind wandered.

Yo-A-Schi-Moot And The Kun-Ni-Te-Ya 201

Near the spot where Yo-a-schi-moot lay was a nest of ground squirrels, Ke-osh, where lived a mother squirrel and her two little ones. One day, while the mother was busy making an earthen pot, the two little squirrels slipped out of the nest and ran playing among the rocks. iSoon they returned to their mother in a great fright. They ran against the newly constructed pot and broke it into bits. The enraged mother scolded them roundly and then asked them why they were so frightened.

Taking their mother by the hand, the little squirrels led her to the spot where Yo-a-schi-moot lay. The mother squirrel approached and spoke to him telling him to lie still and asking him what the matter was.

"I will bring you food and water," said the squirrel. So she ran away and soon returned with two cups of the acorn, one filled with water and the other with pollen from the blossom of the prickly pear.

So he drank and drank, and still the acorn cup remained full of water. Then he ate and ate out of the other cup and still it remained full of pollen. When he had finished drinking and eating and his thirst and hunger were all gone, the squirrel said to him: dead; and, if you are not, they will tempt you and frighten you until you fall from the shelf. You must lie very still and pretend that you are dead. Tomorrow I will come again and will help you to get away from here."

That night, as Yo-a-schi-moot lay upon the rock, a big snake crawled down from the face of the precipice and hung over him. He did not move or open his eyes, for he knew that is was a Kun-ni-te-ya ; and the snake finally went away. Then several clowns came and tied ears of corn and pots of water to the ends of rope and dangled them before his eyes. Still he lay as dead, and finally the clowns went away.

The next morning just at sunrise the squirrel came to him again. She brought with her two seeds from the pine cone. These she planted in a crack in the shelf close to the wall of the precipice. When the sun was up, the seeds put forth roots and tiny green sprouts came up out of the crevice. As the sun rose higher the shoots grew. By midday they were large saplings. By the middle of afternoon they had become strong enough to bear a man's weight. Then the squirrel directed Yo-a-schi-moot to take hold of the trees and climb up. Yo-a-schi-moot slowly and painfully raised himself up into the trees. Then he climbed by means of them to the top of the precipice, and was soon out of danger. The squirrel had followed him and now gave a number of pinon nuts for his food and a black pigment. She told him to await a favorable opportunity and then to smear the black pigment upon his wife's face.

Yo-a-schi-moot promised to do as he was told, and, then, bidding farewell to the ground squirrel, he set out for his home. It was dark when he reached the town. He passed through the streets unrecognized, for he was greatly changed by the hardships he had undergone.

Yo-A-Schi-Moot And The Kun-Ni-Te-Ya 203

There was a dance in progress in the village and Yo-aschi-moot went in and mingled with the dancers. There he found his wife who, during his absence, had married another man. He made himself known to her and asked her to go with him to their house, pretending that he had something to tell her. They had no sooner entered the house than he seized her and smeared some of the black pigment on her face. She immediately fell asleep. Yo-a-schi-moot then placed an ear of corn in each of her hands and went away and left her. In the morning when she awoke, she began to scream like a Shu-anta, and continued to scream until she died.

Once there lived in the village of Acoma a veiy beautiful young girl by the name of Ko-chin-ni-na-ko. She had a lover, a handsome young man who lived in the same village.

In the neighborhood of Ko-chin-ni-na-ko 's home dwelt a Ko-qi-ma, or hemaphrodite, a singular being, who desired to gain the affections of Ko-chin-ni-na-ko 's lover. This ko-qi-ma was a witch and possessed the power of changing any one who came into her power to the form of an animal.

One day the ko-qi-ma asked Ko-chin-ni-na-ko to accompany her to the spring whither she was going to get water with which to mix her bread. Ko-chin-ni-na-ko went with her and then helped her to make the bread. When they had finished their labors, the ko-qi-ma said to Ko-chin-ni-na-ko :

By her magic arts, the Ko-qi-ma caused a rainbow to appear in the sky. Then she directed Ko-chin-ni-na-ko to walk under the rainbow, and when beneath the arch, to say, "I will be a coyote."

When Ko-chin-ni-na-ko had done as the sorceress directed, she immediately changed to a coyote. The Koqui-ma then walked under the arch and repeated, "I will

\Yhen they arrived at their destination, they found that the walls of the turkey house were very high and that the only means of entrance was through a small hole in the roof.

Ko-chin-ni-na-ko sprang down into the house, and quickly caught a fat gobbler and passed it up through the hole to the Ko-qi-ma. When the Ko-qi-ma had secured her turkey, she called to Ko-chin-ni-na-ko :

Then she trotted away, leaving Ko-chin-ni-na-ko a prisoner in the turkey house. Several times she attempted to spring out through the hole in the roof; but, each time failing, she sat down and rested. Finally she made a more powerful effort and succeeded in getting her fore-paws over the edge of the hole. Then she drew herself up through the hole and jumped down from the top of the house. She did not know what to do, for she knew that if she went home in the guise of a coyote her people would not know her, but would kill her or drive her away. iSo she went away and hid herself in the rocks. There she stayed for days and days, living, like other coyotes, on scraps of rawhide and other refuse that she was able to find.

One day the young man who had been her lover before she became a coyote came out on the rocks to tan a piece of rawhide. He saw the coyote, and was greatly surprised that it did not run away. He approached it, looking at it closely. Finally when he was within a short

The coyote nodded its head. Then he came up to it and took it in his arms and carried it to his mother's house and cared for it. The condition in which he found Ko-chin-ni-na-ko was a heavy burden for the lover, but his love never faltered. One day he set out with her to find some one who would break the spell and restore Ko-chin-ni-na-ko to herself.

He first went westward to Zuni ; thence to the Navajos and Moki. At each settlement he inquired if there was a wizard who was able to change Ko-chin-ni-na-ko from a coyote to the beautiful maiden that he loved. His search in that direction proved fruitless. Then he went to the east to all the towns, but found no conjurer powerful enough to aid him.

He had traveled far one day and was resting under the shade of a tree, when an old man, the man of the yellow flint, passed by. The young man called to him ; told him his story and asked him if he could assist him.

The young man returned to Acoma, taking the coyote with him. In four days, true to his word, the old man came and established himself in the open cave or rift in the rocks north of Acoma, known as the Kun-ni-te-ya Kut-ret. There he called together all the spirits of medicine, from the Navajos, the Zunis, the Lagunas and the Acomas and from many other tribes. Then the old man sent for the young man and the coyote.

When they had come into the cave, the old man took from his breast a yellow flint. He laid the coyote upon the ground, ripped open the skin with the sharp flint; and out stepped Ko-chin-ni-na-ko, thin and paLe.

co very of his lost loved one, and pressed upon the old man an invitation to accompany them home. The old man went home with them, and having reached the house of the young man's mother, he was liberally rewarded. Upon leaving, he gave to the young man and his intended bride a few words of advice. Then he gave to Ko-chin-ni-nako two am-as-kurt, two rolls of fibre twisted into a pad to be worn upon the head when carrying water. He to^d her that one of the am-as-kurt had no magic properties. That the other was a magic one that he gave her in order that she might punish the Ko-qi-ma ; and he instructed her in the manner of using it.

"How do you do sister. I am glad that you have come back to us. What pretty am-as-kurts you have ! Will you not give me one ? We will go for water together. ' '

Ko-chin-ni-na-ko agreed to this. While they were at the spring, the Ko-qi-ma asked Ko-chin-ni-na-ko to give her one of the pretty am-as-kurts. They filled their jars with water. Then Ko-chin-ni-na-ko said to the Ko-qima:

"Now I will give you one of the am-as-kurts ; but you must go down to the bottom of this sand drift, and I will roll it down to you. If you catch it, it is yours. ' '

At the word, Ko-chin-ni-na-ko started the am-as-kurt down the drift. It rolled over and over rapidly until it reached the Ko-qi-ma. She put forth both hands to catch it. But it disappeared, for it was a magic am-as-kurt; and what had once been the Ko-qi-ma was turned into a rattlesnake and wriggled away in the sands and among the rocks ; and Ko-qi-ma was seen no more in Acoma.

The Governor Of Acoma And The

One evening the governor of Acoma was sitting alone in his house, when there entered a stranger, carrying a large bundle. The stranger laid his bundle upon the ground and stood silent until the governor spoke to him and asked him what he wanted. He then said :

"I have here in my bundle shawls, scarfs, buckskins, leggins and belts which I wish to trade and sell to the people of Acoma. As it is the custom, I have come to you to notify you of my intention. ' '

"I. entreat and implore you not to trade with my people," said the governor. "That bundle contains the apparel of the dead. I know you. You are a Kun-nite-ya, a robber of the dead."

"Yau can not prevent me," said the Kun-ni-te-ya. "I will trade these things to the people, and they will surely die. Your people are doomed, for no one can own the clothing of the dead and live."

"I beg you to depart," said the governor. "I love my people. Tell me, is there nothing I can offer you? Is there nothing I can do to persuade you to go and leave my people in peace?"

"Very good," answered the Kun-ni-te-ya. "I will depart. But one year from this time, you must die and become one of us. We will come for you, but we will send a sign before us that you may know when we are coming."

Time went on. Not one of the people knew that the governor had bartered not only his life, but had sold his future life to the Kun-ni-te-ya to save the village. The winter melted into spring; spring blossomed into summer; the young corn waved in the fields, ripened and was cut down. The governor was seated on a rock which overlooked the village of his people. It was autumn. He looked out upon the town and sighed, for he knew that his time was drawing nigh. As he sat thus, one of the great toes began to swell. He knew that this was the sign the Kun-ni-te-ya had sent before them. The toe continued to swell and the pain of it became more and more intense. At last he saw the spirits coming. They hovered around him waiting for the end. He stretched his body on the rock and thus he died.

The Hunter Girl And The Giantess

The people of Laguna once lived west cross the river, southwest from where the town now stands and the settlement was called Ko-shti-a. There lived at that place a man and his wife who had an only daghter. It was the custom for all -the boys of the different families to go out on certain days in winter to kill rabbits. One day the girl told her parents that she was going rabbit hunting. She said : "I am only a girl, but I believe I can kill as many rabbits as any of the boys."

She started on the rabbit hunt and succeeded in killing a number of rabbits and, getting tired, stopped in a recess or cave on the north side Ti-mi-ya, a small butte about three miles southwest of Laguna, to rest and cook a rabbit for her dinner. About that time an old giantess appeared on the scene, attracted, no doubt, by the smell of the roasting rabbits and spoke to the girl. The girl was very much frightened at the huge being, the giantess was as big as a mountain, her mouth was several yards across. She told the girl that she was also hunting but was not so successful as to have caught any game and asked her for a rabbit. The girl threw her a rabbit which she swallowed at one gulp and then called for another and then another until they were all gone. Then she told the girl that she wanted more. The girl took her clothes, one garment at a time, and threw them to the giantess. The giantess then said that she was going to eat the girl. The recess in which the girl was in was so small that the giantess could get neither her hand or her head into it.

The girl began to scream and cry and Ma-sav and his brother, 0-yo-ya-vi, (the hero brothers) who were in the Si-pi mountains east of the Rio Grande, heard her crying and Ma-sav said to his brother, "Listen! I hear

They started and in due time arrived at the place and found the old giant woman pounding on the opening of the cave with a large stone, making marks which are still to be seen on the stone. She spoke to them saying, "My grandsons, what are you doing ?" "0, we are hunting rabbits," they replied. "What nice spears you have and what sharp points." "Yes," said the brothers, you can see them better if you stand up and turn your head a little to one side."

As she was about to stand up, they threw their spears and each struck her in the neck and killed her. They then cut her open and took out the girl's clothes and returned them to her. Then they cut off the giantess ' head and threw it over to the southeast, where it now lies, turned to stone, on the north side of the trail that leads to )Stchum-mu-ya, the place of the bees.

The stone into which the giantess7 head was turned is known as Sko-yo Ko-wow-we, the giant's face. The brothers also threw the heart to the north, and its stands in the shape of a hill northeast of Laguna on the road to Qisch-chi, the town of Paguate. That hill is known by the name Ka-wash-ka, the heart. After the throwing of the parts of the body, the brothers went out and killed a good number of rabbits for the girl and took her home.

The Coyote And The Prairie Dog

One morning a coyote who was traveling through the country, came to a prairie dog town. He was very hungry, for he had not had his breakfast, so he said to himself. "I will lie down here and make believe that I am dead. Maybe the prairie dogs will come out and I will catch one for my breakfast. "

Accordingly he stretched himself out upon the ground and breathed very softly and lay very still so that he appeared like a dead coyote. By and by a prairie dog came out of his hole and saw him. He ran back in a fright; but soon reappeared and took a long look at the coyote. The he drew nearer and nearer, for he saw that the coyote was dead. Soon out came another prairie dog and then another and another, until a large number of them were grouped about the dead coyote. They began to rejoice that their old enemy was dead. A council was called, and all the prairie dogs were summoned to attend and rejoice at the death of their enemy. When they had assembled, it was discovered that one prairie dog was missing, so four of their number were sent to request him to come to the council; but the prairie dog refused to go.

"I will stay here near my den and rejoice, " he said. ' ' I am crippled and cannot run fast, and I do not believe that the coyote is dead. He is only shamming. "

The four dogs returned to the council and all the dogs danced around the body of their dead enemy, heaping insults upon him and calling him bad names. At last one, more bold than the rest, poked the coyote with his paw. The coyote sprang up seized all the prairie dogs near him. The others scampered away in terror. The lame prairie dog who had been watching the proceedings from afar off, ran limping to his den calling as he went :

The Coyote And The Horned Toad

A coyote (tsush-ki), happening to be in the vicinity, heard the song and said to himself, "Ah! that is my friend, the horn toad, singing. I must go and find him and learn to. sing that song."

"How do you do, my friend ?" said the coyote. "That is a beautiful song you are singing. Will you not sing it again for me ? I wish to learn it. ' '

When the coyote had gone, the horn toad said to himself, "He will soon return. He will forget the song and will come back for me to sing it to him again. Perhaps he will be friendly the next time he comes."

Then the horn toad slipped out of his skin as easily as he would have taken off his overcoat. He put a large sharp piece of flint into the empty skin and crawled away and hid in the rocks.