Part 7

And they lay down in the hole in the sand and covered themselves with the dove's feathers. And Hawawk came and said: "Where are my grandchildren! Some of them have been here very lately." And she went all around and looked for their tracks, but could find none leading away from the place. And she came back again to the kee, and while she was looking in a wind came and swept away all the dove-feathers, and she sprang in and caught up the two boys and put them in her gyih-haw and started off.

And as she went along the boys said: "Grandmother, we like flat stones to play with. Won't you give us all the flat stones you can find?" And Hawawk picked up all the flat stones she came to and put them one by one over her shoulder into the basket.

And the boys said, again, after the basket began to get heavy, "Grandmother, we like to go under limbs of trees. Go under all the low limbs of trees you can to please us." And Hawawk went under a low tree, and one of the boys caught hold of the limb and hung there till she had gone on. And Hawawk went under another tree, and the other boy caught hold of a limb and staid there. But because of the flat stones she kept putting into her gyih-haw Hawawk did not notice this. And when she got to her cave and emptied her basket there were no boys there.

And when Hawawk saw this she turned back and found the tracks of the boys, and ran, following after them, and caught up with them just before they got to their village. And she would have caught them there, and carried them off again, but the boys had gathered some of the fine thorns of a cactus, and when Hawawk came near they held them up and let them blow with the wind into her face.

And they stuck in her eyes, and hurt them, and she began to rub her eyes, which made them hurt worse so that she could not see them, and then the boys ran home and thus saved their lives.

After that she went to another place called Vahf-kee-wohlt-kih, or the Notched Cliffs, and staid around there and ate the children, and then she moved to another place, the old name of which is now forgotten, but it is called, now, Stchew-a-dack Vah-veeuh, or the Green Well. And there, too, she killed the children.

And the people called on Ee-ee-toy to help them, and Ee-ee-toy said, "I will kill her at once!"

And Ee-ee-toy, being her relative, went to her home and said: "Your grandchildren want some amusement and are going to have dances now every night and would like you to come."

And she replied: "You know very well I do not care for such things. I do not care to come."

And Ee-ee-toy returned and told the people she did not care to come to their dances, tho he had invited her, but he would think of some other way to get her to come where they were, that they might kill her.

And he went a second time, and told her the people were going to sing the Hwah-guff-san-nuh-kotch Nyuee, or Basket Drumming Song, and wanted her to come. But she said: "I have heard of that song, but I do not care to hear it. I care nothing for such things, and I will not come."

So Ee-ee-toy returned and told of his second failure, but promised he would try again. And in the morning he went to her and said: "Your grandchildren are going to sing the song Haw-hawf-kuh Nyuee or Dance of the Bone-trimmed Dresses Song and they want you to come." But she said: "I do not care for this song, either, and I will not come."

And Ee-ee-toy told of his third failure, but promised the people he would try once more, and when the morning came he went to Hawawk and said: "Your grandchildren are going to dance tonight to the song which is called See-coll-cod-dha-kotch Nyuee," (which is a sort of ring dance with the dancers in a circle with joined hands) "and they want you to come."

And she said: "That is what I like. I will come to that. When is it going to be?"

And he said: "It will be this very night."

And he went and told the people she was coming and they must be ready for her.

Hawawk got ready in the early evening and dressed herself in a skirt of soft buckskin. And over this she placed an overskirt of deerskin, fringed with long cut fringes with deer-hoofs at the ends to rattle. And then she ran to the dancing place; and the people could hear her a long way off, rattling, as she came. And they were already dancing when she arrived there, and she went and joined hands with Ee-ee-toy.

And Hawawk was a great smoker, and Ee-ee-toy made cigarettes for her that had something in them that would make folks sleep. And he smoked these himself, a little, to assure her, but cautiously and moderately, not inhaling the smoke, but she inhaled the smoke, and before the four nights were up she was so sleepy that the people were dragging her around as they danced, and then she got so fast asleep that Ee-ee-toy carried her on his shoulder.

And all the time they were dancing they were moving across country, and getting nearer the cave where she lived, and other people at the same time were ahead of them carrying lots of wood to her cave. And when they arrived at her cave in the mountain of Tahtkum they laid her sleeping body down inside, and placed the wood in the cave between her and the door, filling it all to the entrance, which they closed with four hurdles, such as the people fasten their doors with, so that she could not run out.

And then they set the wood on fire, and it burned fiercely, and when the fire reached Hawawk she waked and cried out. "My grandchildren, what have I done that you should treat me this way!"

And the fire hurt her so that she jumped up and down with pain, and her head struck the ceiling of the cave and split the rock. And when the people saw it they called to Ee-ee-toy, and he went and put his foot over the crack, and sealed it up, and you may see the track of his foot there to this day.

But Ee-ee-toy was not quick enough, and her soul escaped through the crack.

And then for a while the people had peace, but in time her soul turned into a green hawk, and this hawk killed the people, but did not eat them.

And this made the people great trouble, but one day a woman was making pottery and she had just taken one pot out of the fire and left another one in the furnace, on its side, when this hawk saw her and came swooping down from high in the air to kill her, but missed her, and went into the hot pot in the fire, and so was burned up and destroyed.

And one day they boiled greens in that pot, the greens called choo-hook-yuh, and the greens boiled so hard that they boiled over, and splashed around and killed people. And they boiled all day and stopped at night, and at daybreak began again to boil, and this they did for a long time; boiling by day and stopping at night.

And the people sent for Toehahvs who lived in the east, and Gee-ah-duk Seeven, or Strong Bow Chief, who lived where is now the ruin of Aw-awt-kum Vah-ahk-kee, to kill the pot for them.

And when they arrived Geeahduk Seeven enquired if the pot slept. And the people said: "Yes, it sleeps all night." Then said Geeahduk Seeven, "We will get up very early, before the pot wakes, and then we will kill it."

But Toehahvs said; "That is not right, to go and kill it at night. I am not like a jealous woman who goes and fights her rival in the darkness. I am not a woman, I am a man!"

And Toehahvs said to Geeahduk Seeven: "I will go in the morning to attack the pot and I want you to go on the other side, and if the pot throws its fluid at me, so that I cannot conquer it, then do you run up on the other side and smash it."

Then Toehahvs took his shield and his club, in the morning, and went to attack the pot. But the pot saw him, and, altho he held up his shield, it boiled over, and threw the boiling choohookyuh so high and far that some of it fell on Toehahvs' back and scalded it. And Toehahvs had to give back a little. But at that moment Geeahduk Seeven ran in on the other side and smashed the pot.

And there was an old man with an orphan grandson, living near there, and when the pot was smashed these came to the spot and ate up the choohookyuh. And at once they were turned into bears, the old man into a black bear, the boy into a brown bear.

And these bears also killed people, and tho the people tried to kill them, for a long time they could not do so. When they shot arrows at the bears, the bears would catch them and break them up. And so the people had to study out other ways to get the better of them. There is a kind of palm-tree, called o-nook, which has balls where the branches come out, and the people burned the trees to get these balls, and threw them at the bears. And the bears caught the balls, and fought and wrestled with them, and while their attention was taken by these balls the people shot arrows at them and killed them.

And thus ended forever the evil power of Hawawk.

NOTES ON THE STORY OF HAWAWK

The Story of Hawawk opens with an interesting reference to the favorite Pima game of football. The ball was about two and one half inches in diameter, merely a heavy pebble coated thick with black greasewood gum. Sometimes it was decorated with little inlays of shell. It was thrown by the lifting of the naked or sandaled foot, rather than kicked. Astonishing tales are told of the running power and endurance of the older Indians. White and red men agree in the testimony.

Emory says of the Maricopa interpreter, Thirsty Hawk, before alluded to, that he came running into their camp on foot and "appeared to keep pace with the fleetest horse." Whittemore, the missionary, says: "Some young women could travel from forty to fifty miles in sixteen hours, and there were warriors who ran twenty miles, keeping a horse on a canter following them." G. W. Mardis, the trader at Phoenix, told me he had known Indians to run all day, and my interpreter told me of Pimas running forty to seventy miles in a day, hunting horses on the mountains. Others ran races with horses and with a little handicap and for moderate distance often beat them. On these long runs after horses the men took their footballs and kept them going, saying it made the journey amusing and less tiresome. And undoubtedly it was, in the practice of this sport, that their powers were developed. Beside the usual foot-races, in which all Indians delight, it often happened that two champions would, on a set day, start in different directions and chase their footballs far out on the desert, perhaps ten miles and then return. The one who came in first was winner. The whole tribe, in two parties, on horseback as far as they could get mounts, followed the champions, as judges, assistants, critics and friends and there was profuse betting and picturesque excitement and display.

But the fine old athletic games seem to have all died out now.

Stories of miraculous conception are not uncommon in Indian tradition, and this story of the bewitching of the young girl into motherhood thru the agency of the football is an instance.

This gruesome and graphic tale is full of insight into Indian thought and fancy. In reading it we are reminded of many familiar old nursery tales of kidnapped child, pig or fowl ("the little red hin" of Irish legend for instance) and of Were-Wolf and Loup-Garou.

And here reappears the old myth of some god's or hero's footstep printed in solid rock.

Here is a hint, too, of transmigration in the various adventures of the soul of Hawawk.

My Indian hosts cooked me a pot of choohookyuh greens, and I found them very palatable.

The reference to the pottery making reminds me of Pima arts. Today the Maricopas have almost a monopoly of pottery making, tho the Quohatas make some good pottery too. It is shaped by the hands (no potters wheel being known) and smoothed and polished by stones, painted red with a mineral and black with mezquite gum and baked in a common fire. It is often very artistic in a rude way, in form and decoration.

The Papagoes do most of the horse-hair work, chiefly bridles, halters and lariat ropes, and make mats and fans from rushes.

The Pimas make the famous black and white, watertight baskets, which are too well known to need description. The black in these is shreds of the dead-black seed pod of the devil-claw and not some fibre dyed black, as some suppose.

There seems to have been no original bead work among Pima Indians.

THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL

And after this the people had long peace, increased in numbers, and were scattered all around. Some lived where the old vahahkkees now are in the Gila country, and some lived in the Papago country, and some in the Salt River country. And those who lived where the mound now is between Phoenix and Tempe were the first to use a canal to irrigate their land. And these raised all kinds of vegetables and had fine crops. And the people of the Gila country and the people of the Salt River country at first did not raise many vegetables, because they did not irrigate, and they used to visit the people who did irrigate and eat with them; but after a while the people who lived on the south side of the Salt River also made a canal, and you can see it to this day.

But when these people tried their canal it did not work. When they dammed the river the water did not run, because the canal was uphill. And they could not seem to make it deeper, because it was all in a lime rock.

And they sent for Ee-ee-toy to help them. And Ee-ee-toy had them get stakes of ironwood, and sharpen them, and all stand in a row with their stakes in their hands at the bottom of the canal.

And then Ee-ee-toy sang a song, and at the end of the song the people were all to strike their stakes into the bottom of the canal to make it deeper. But it would not work, it was too hard, and Ee-ee-toy gave it up.

And Ee-ee-toy said: "I can do no more, but there is an old woman named Taw-quah-dahm-awks (which means The Wampum Eater) and she, tho only a woman, is very wise, and likely can help you better than I. I advise you to send for her."

And the people sent for her, and she said: "I will come at once."

And she came, as she had promised, but she did not go to where the people were assembled, but went right to the canal. And she had brought a fog with her, and she left the fog at the river, near the mouth of the canal. And she went up the course of the canal, looking this way and that, to see how much up-hill it ran.

And when she reached where the canal ran up-hill she blew thru it the breath which is called seev-hur-whirl, which means a bitter wind. And this wind tore up the bed of the canal, as deep as was necessary, throwing the dirt and rocks out on each side.

And then the fog dammed up the river and the water ran thru the canal.

Then the old woman did not go near the people, but went home, and in the morning, when one of the people went to see why the old woman did not come, he saw the canal full of water and he yelled to everybody to come and see it.

And in this way these people got water for their crops and were as prosperous as the others below them.

NOTES ON THE STORY OF TAWQUAHDAHMAWKS

In this story we find proof that the oldest digging utensil was a sharpened stake.

Before these people became agricultural they must have subsisted mainly on the game and wild fruits of the desert. They showed me several seed-bearing bushes and weeds which in old time had helped to eke out for them an existence.

Starvation must have often stared them in the face, and the references to hunger, and the prophecies of plenty, and of visits to relatives whose crops were good, are scattered pathetically all thru these legends.

And indeed, until very recently, mezquite beans and the fruit of various cactus plants were staple articles of food.

Mezquite beans grow in a pod on the thorny mezquite trees. The gathering of them was quite a tribal event, large parties going out. The beans when brought home were pounded in the chee-o-pah, or mortar, which was made by burning a hollow in the end of a short mezquite log, set in the ground like a low post. A long round stone pestle, or vee-it-kote, was used to beat with, and sometimes the cheeopah itself was of stone. But stone mortars were usually ancient and dug from out the vahahkkee ruins.

The beans, crushed very fine and separated from the indigestible seeds, packed into a sweet cake that would keep a year.

Various cactus fruits were eaten. They warned me that for a novice to eat freely of prickly pears produced a lame, sore feeling, as if one had taken cold or a fever. I noticed no symptoms however. The fruit of the giant cactus is gathered from the top, around which it grows like a crown, by a long light pole, made from the rib of the same cactus, with a little hook at its end made by tying another short piece, slant-wise, across. They called the constellation of Ursa Major, Quee-ay-put, or The Cactus-Puller, from a fancied resemblance to this familiar implement.

The giant cactus, or har-san, was eaten ripe, or dried in the sun, or boiled to a jam and sealed away in earthern jars. They also fermented it by mixing with water, and made their famous tis-win or whiskey from it. They had "big drunks" at this time, in which all the tribe joined in a general spree.

A sort of large worm (larva) was also gathered in large quantities, boiled and eaten with salt.

The confusion in the Pima thought on religious matters is well revealed in this tale, in which Ee-ee-toy, who may be regarded as a god, frankly admits that in some matters an old woman may be wiser and more powerful than he. Nothing appears to have been very clearly defined in their faith except that a mahkai might be or do almost anything.

HOW NOOEE KILLED EE-EE-TOY

Ee-ee-toy lived in the Salt River Mountain, which is called by the Awawtam Moehahdheck, or the Brown Mountain, and whenever the girls had ceremonial dances because of their arrival at womanhood he would come and sing the appropriate songs. And it often happened that he would tempt these young girls away to his mountain, to be his wives, but after keeping them awhile he would grow tired of them and send them back.

And the people disliked Ee-ee-toy because of this. And when they had crops, too, Ee-ee-toy would often shoot his hot arrows thru the fields, and wither up the growing things; and tho the people did not see him do this, they knew he was guilty, and they wanted to kill him, but they did not know how to do it.

And the people talked together about how they could kill Ee-ee-toy. And two young boys, there were, who were always together. And as they lay at the door of their kee they heard the people talking of sending bunches of people here and there to kill Ee-ee-toy, and one said: "He is only one, we could kill him ourselves." And the other one said: "Let us go and kill him, then."

So the two boys went to Moehahdheck, and found Ee-ee-toy lying asleep, and beat him with their clubs, and killed him, and then came back and told the people of what they had done. But none of the people went to see the truth of this and in the morning Ee-ee-toy came again, just as he used to do, and walked around among the people, who said among themselves: "I thought the boys said they had killed him."

And that same night all the people went to Moehahdheck, and found Ee-ee-toy asleep, and fell upon him and killed him. And there was a pile of wood outside, and they laid him on this and set fire to the wood and burned his flesh. And feeling sure that he was now dead, they went home, but in the morning there he was, walking around, alive again.

And so the people assembled again, and that night, once more, they killed him, and they cut his flesh up into little bits, and put it into a pot, and boiled it, and when it was cooked they threw it all away in different directions. But in the morning he was alive again and the people gave it up for that time.

But after awhile they were planning again how to kill him; and one of them proposed that they all go and tie him with ropes and take him to a high cliff, and push him off, and let him fall. And so they went and did this, but Ee-ee-toy was not hurt at all. He just walked off, when he reached the bottom, and looked up at the people above him.

The next scheme was to drown him. They caught him and led him to a whirlpool, and tied his hands and feet and threw him in. But he came up in a few minutes, without any ropes on, and looked at the people, and then dived, and so kept on coming up and diving down. And the people, seeing they could not drown him, went home once more.

Then Nooee called the people together and said: "It is of no use for you to try to kill Ee-ee-toy, for you cannot kill him. He is too powerful for men to kill. He has power over the winds, and all the animals, and he knows all that is going on in the mountains, and in the sky. And I have power something like him."

So Nooee told the people to come in, that evening, to his house. He said: "I will show you part of my power, and I want everyone to see it."

And Nooee lived not far from where Ee-ee-toy did, south of the Moehahdheck mountain, at a place called Nooee Vahahkkee, and that was where he invited the people to come.

And so, when the people assembled at Nooee Vahahkkee, Nooee made earth in his habitation, and mountains on it, and all things on it, in little as we say, so that the people could see his power; for Juhwerta Mahkai had made him to have power, tho he had not cared to use it. And he made a little world in his house for them to look at, with sun, moon and stars working just as our sun and stars work; and everything exactly like our world.

And when night came, Nooee pushed the darkness back with his hands, and spread it on the walls, so that the people could see his little world and how it worked. And he was there four days and four nights, showing this wonder to the people.

And after this Nooee flew up thru the openings in the roof of his house, and sat there, and saw the sun rise. And as soon as the sun rose Nooee flew towards it, and flew up and up, higher and higher, until he could see Ee-ee-toy's heart. And he wore a nose ring, as all the brave people did, a nose ring of turquoise. But from his high view he saw that everything looked green and so he knew he could not kill Ee-ee-toy that day.

And the next day he did the same thing, only he wore a new nose-ring, made of a sparkling shell. And when he got up high enuf to see Ee-ee-toy's heart he saw that the ground looked dry, and he was very much pleased, for he knew that now he would, someday, kill Ee-ee-toy. And he went home.

And the third morning Nooee again put on his nose ring of glittering shell, and flew up to meet the Sun, and he flew up and up until he came to the sun himself. And Nooee said to the Sun: "You know there is a Person, on earth, called Ee-ee-toy, who is very bad, and I want to kill him, and I want your help, and this is the reason I come to you."

And Nooee said to the Sun: "Now you go back, and let me shine in your place, and I will give just as much light as you do, but let me have your vi-no-me-gaht, your gun, to shoot with, when I get around to your home." And the Sun said: "Moe-vah Sop-hwah, that is all right. But I always go down over yonder mountain, and when you get to that mountain just stop and look back, and see how the world looks."

And Nooee took the Sun's place, and went down, that evening, over the mountain, stopping, as he was told, to see how wonderful the world looked; and when he came to the Sun's home, the sun gave him the weapon he shot with.

And the next morning Nooee rose in place of the Sun, and after rising a little he shot at the earth, and it became very hot. And before noon he shot again, and it was still hotter. And Ee-ee-toy knew, now that he was going to be killed, but he tried to use all his power to save himself. He ran around, and came to a pond where there had always been ice, and he jumped in to cool himself, but it was all boiling water.