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Field Columbian Museum
Publication 8 1
Anthropological Series

Vol. V

TRADITIONS OF THE ARAPAHO
COLLECTED UNDER THE AUSPICES OF THE FIELD
COLUMBIAN MUSEUM AND OF THE AMERICAN
MUSEUM OF NATURAL HISTORY

George A. Dorsey
Curator, Department of Anthropology
AND
Alfred L. Kroeber
Department of Anthropology, University
of California

Chicago, U. S. A.
October, 1 903

INTRODUCTION.
The following traditions are the result of independent research
among the Arapaho by George A. Dorsey and Alfred L. Kroeber. The
traditions which are followed by the letter "D" were obtained by the
former in behalf of the Field Columbian Museum among the Southern
Arapaho of Oklahoma; those followed by the letter "K" were collected
by the latter among the Southern Arapaho of Oklahoma and the North
ern Arapaho of Wyoming, for the American Museum of Natural His
tory as part of the Mrs. Morris K. Jesup Expedition. Each author is
entirely responsible for his own material including abstracts and notes.
The greater part of the material recorded by both authors was obtained
through Cleaver Warden, a full-blood. Certain traditions forming
part of the research of the senior author among the Arapaho have
been incorporated in a paper devoted to the Sun-dance. The contri
bution of the junior author was originally intended to be issued as
Part II. of "The Arapaho" in Vol. XVIII. of the Bulletin of the Ameri
can Museum of Natural History.

CONTENTS.

Page
I. Origin Myth (fragmentary). D. i
2. Origin Myth (fragmentary). D. 3
3. Origin Myth (fragmentary). K. 4
4. The Origin of Culture. K. 7
5. The Flood. K. - 8
6. The Flood and Origin of the Ceremonial Lodges. K. 13
7. Origin of the Ceremonial Lodges. D. 20 '
8. Origin of the Kit-fox and Star Lodges. D. 21
9. Origin of the Ceremonial Lodges. K. 22
10. Lime-Crazy. D. 23
II. Lime-Crazy. K. 29
12. Origin of the Buffalo Lodge. D. 31
13. Origin of the Buffalo Lodge and the Sacred Bundle. D. 42
14. Origin of the Buffalo Lodge. K. 49
15. Origin of the Seineniinah''Waa"t. K. 49
16. Nih'a°9a° loses his Eyes. D. 5°
17. Nih'a"(;a" loses his Eyes. K. 51
18. Nih'a"9a° and the Magic Arrows. D. 52
19. Nih'a°9a° and the Dwarf's Arrow. K. 54
20. Nih'a''9a° and Coyote. D. 55
21. Nib'S'ipa"! and Coyote. K. $6
22. Nih'a°9a'' and Coyote. K. 5^
23. Nih'a°ga° and the Deer Women. K. 56 '
24. Nih'a''9a°'s Feast of Beaver stolen by Coyote. D. 57
25. Nih'a"9a" and the Beavers. K. S8
26. Nih'a"9a" and the Dancing Ducks. K. 59
27. Nih'a°9a° and the Dancing Ducks. D. 60
28. Nih'a°9a" and the Elks. K. 61
2g. Nih'a"i;a" Penem trans Flumen mittit. D. 63
30. Nifa'a^ga" Penem trans Flumen mittit. K. 63
31. Nih'a"(;a" fecit ut Membrum Virile demigret. D. 64
32. Nih'a°9a° pursued by the Rolling Stone. D. 65
33. Nih'a"(pa" pursued by the Rolling Stone. K. 68
34. Nib'S^^a"" pursued by the Rolling Stone. K. . 69
35. Nih'aPfa" pursued by the Rolling Skull. K. 7°
36. Nih'a^pa" disguises himself as a Woman. D- 71
37. Nih'a^a" and the Two Maidens. D. 73
38. Nih'a"9a" and the Mouse. K. 74
39. Nih'a^ga" and his Mother-in-law. D. 75
40. One-Eyed-Sioux and his Mother-in-law. K. 77

X Contents. Page
137. The Porcupine and the Woman who climbed to the Sky. K. 339
138. The Porcupine and the Woman who climbed to the Sky. K. 34°
139. Found-in-Grass. D. 34'
140. Found-in-Grass. D. 35°
141. Found-in-Grass. D. 35^
142. Found-in-Grass. K. 37^
143. Found-in-Gra'ss. K. 3^7
144. Blue-Bird, Buffalo-Woman, and Elk-Woman. K. 388
145. Blue-Feather, Buffalo-Woman, and Elk-Woman. D. 395
146. Blue-Feather and Lone-Bull. D. 4°4
Abstracts 419

TRADITIONS OF THE ARAPAHO.
I. — Origin Myth (Fragmentary).
In the first place there was nothing but water, except the water
fowls ; and the Grandfather saw that there was a Father [flat pipe] of
the Indians floating on the water, on the four sticks (tripod). Knowing
that that person floating on the water was fasting and weeping and cry
ing, and seeing that he was really fasting for the good, the Grandfather
took mercy on him. So the Father floating on the water, and who was
fasting on this tripod, called all the water-fowls, and so they all came.
"Now," says this man, "I want some of you who can do the work
of diving to come and search for the bottom of the sea and see if you
can find dirt." So they all came in rotation according to their size.
And they dived and came out dead. It took some days for these birds
to dive. Finally it was the turn of the duck, who was somewhat timid
about doing this work, and he said, "I guess I will try my luck and see
if I can do this work." So the duck dived and was a few days and
nights under the water, and the Father who was on the tripod was
anxiously watching to see the return of the duck, and the time came and
he saw the sign of its return on the surface of the water as though the
duck was coming. And as the duck came out of the surface of the water
(his feet closed the moment he barely reached the bottom) it had mud
stuck to its claws. The Father took it and cleaned its feet, and the
mud that was on its feet he put on his pipe. Still it was not satisfactory.
There was not enough to do good. So the turtle came swimming
toward the tripod and said, "I am going to try too." So he went down
and down days and nights, for a long time. Toward the last the man
saw the bubbles coming up. The circles of water began to form and the
turtle came up with his feet closed together. The Father took him
and stretched his legs apart and took the mud oif from the four feet.
And these were the two animals that did the work in diving to the
bottom of the sea to get the clay. The Father took the clay and put it
with the other and spread it out thin and then he dried it. As soon as
the clay was dry he went to work and just took a piece of (his clay
and blew it toward the northeast, and then toward the southeast and
then toward the northwest and then toward the southwest, and what
was left he took and gave it a swing and commanded that the earth

2 Field Columbian MuseuiiI — Anthropology, Vol. V.
come'. Then he took a rod and made different motions over the waters
for the rivers. Where the dirt was the thickest he' caused mountains.
After the earth was made, there was nothing to grow. It was
barren. This man then says, "I have to have servants to watch and to
dig the earth." So the Father made the sun and moon, to represent
man and woman. After this, he said, "Before I do more I have got
to make a man ahd to make a woman to inhabit this earth to represent
the sun and the moon." So he went to work to make clay images of
those two people, man and . woman. So he made them out of clay.
There they were in clay. The sun causes the trees, the grass and the
vegetation .to grow. After the sun and moon had been made and these ,
two people, he caused the trees and the grass and vegetation and the
animals and beasts and birds to live.
Then these two people, man and woman, were identical. This
man and woman were virtuous at that time. There was nothing of
connection at that time. It was commanded that there be a day and
night, seasons of the year and that there should be summer and winter,
t^hat the grass be new one season and old one season. When the
command was made that there were to be lodges, the Willow lodge was
commanded to be, and also other lodges — the Thunder-bird, Club-
Board, Buffalo Women's, Sweat lodge, Lime-Crazy, Dog-Soldier and
the Old Men's lodge. The oldest one was the Sweat lodge.
Man was now asked, "Where are you going to place yourself?"
After thinking^ of it some time he left it entirely with the Father,
and they were left just the way they were, and time passed on and on,
and all the fruits grew. Then the Father said for male and female
beasts of every description and fowls, genital organs shall be located,
but for the human beings — choice how they shall be located — that shall
be decided later on.
Then the Father told this man and woman that all the lodges or
commands laid down for them should be made up of birds, beasts, and
the different kinds of paints and fruits and that the animals should
never be worthy to belong to any of these lodges. — ^D.
Told by Hawkan. See also Nos. i and 2. A much liiore extended and detailed Origin Mytii
may be found in the author's "Arapaho Sun Dance," Field Columbian Museum, .Anthropologi
cal Series, Vol. IV. The Flat-Pipe is the tribal ''medicine" of the Arapaho, and is in the keeping
of Weasel-Bear, in Wyoming. The "official" version of the .Arapaho Origin Myth is told only during
the performance of rites connected with the Flat-Pipe ceremony. The Flat-Pipe in Arapaho
mythology is really the Creator, and is held in greater veneration than the Sun.
For the origin of death, which is usually told in connection with this myth, see No. 41.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 3
2. — Origin Myth (Fragmentary).
At one time there was nothing but water on the face of the earth.
There were a man, wife and boy floating on a flat pipe. (It had a
wooden stem then.) These people were on this flat pipe for days
and nights. One day their boy became very tired of being confined in one place
and said to his father, "My father, I wish you would try and provide
a big place to play on, so that I can run about." This boy was able
to get around.. The father thought that the boy really meant what
be said. Then he called forth all the water-fowls. "Now I want all of
you birds to decide among yourselves; who is the best diver; my dear
boy wishes an earth to live on ; he says that he is getting tired of being
in a close place." After a consultation, the duck was selected as
the best diver.
So the duck went down in the water and remained for a long time,
and barely touched bottom. When it touched the bottom of the water
it was out of breath, but slowly came up to the surface, eyes partly
closed; in its feet it had some pieces of clay. This man then took the
clay from the duck and threw it all around him, commanding that there
should be dry land for them. It was so small that the boy was not
satisfied with it. "My dear father, this is rather too small, and I can
not go very far without getting drowned. Surely you ought to con
sider my plea and have the land made larger," said the boy. "All right,
son, I shall call the water-turtle — those that have red edges on their
armor^ — and have him dive for more clay," said the father. So the
turtle went and dived and was in the water for some time. Finally
there was a bubbling on the surface and there came out the turtle, alive.
It had gathered clay and placed 'it on the four sides of its body (the
hollow places). This man then took the clay and scattered it all
around him, commanding that there should be .more land ; it was made,
accordingly. The land was as far as they could see the horizon. This
boy was satisfied then. This man, seeing these people needed some
water, took the pipe, then motioned in tbe four directions with it
slowly. Thus the rivers and the creeks were made, all running from
the foot of the mountains and hills.
This man then lived on dry land with his family. He took the
duck and turtle and placed them with the flat pipe. Some time after
wards, these made Indian corn for the first food. Thus the earth was .
made, and the flat pipe contained then the body of a duck, and turtle and
corn. This was the beginning of the people and the earth, as it is at
present taught to the young people.

4 Field Columbian Museum — Anthropology, Vol. V.
The man said that when there should be a change of life, the whole
flat pipe would be petrified. The mouthpiece resembles the bill of a
duck, and the' pipe itself is partially petrified. — D.
Told by Adopted. See notes to Nos. i and 3.
3. — Origin Myth (Fragmentary)."
On a stand of four sticks, on which was the pipe," there sat a per
son. Beneath him something shining was visible. It was water. The
man said: "What shall I do? Where shall I keep this pipe, since
the water is everywhere, as far as my eye can reach. I am floating
about. I am above the pipe on this stand, continually sitting in the
same position. I am unable to do anything for myself and for the
pipe." As he floated he saw water birds of many kinds. He decided to
call them ; then he called them to come to him. Then there came to him
from all directions birds of many kinds, and he said to them : "Here
I am on this stand, together with the' pipe. I do not know what to
do. I am alone. I cannot leave the stand. Can you do something for
me?" They agreed to dive in search of the bottom of the water. Then
they dived in turn, according to their ability, but came up floating
with big stomachs. The duck was the last one to dive. The man
said to it : "You live on the water and can endure diving. Now go
down and try to accomplish this." Then the duck dived. Night came
on and it became day again ;¦ still it was underneath. It was gone
for days. The man was looking anxiously for a sign at the place
where it had dived ; but there were no bubbles. At last the duck came
up like all the rest. Then came the turtle (niigegiana baana").' It
said : "I gave the first chance to these birds, thinking they would have
the honor of the accom.plishment, but they have not succeeded." Then
^ The tales marked K were obtained from i:he following informants;
Southern Arapaho.
A. Cleaver Warden. Mostiy texts. Nos. 11, 91, and others were learned by him from infor
mant F. B. Caspar Edson. Partly texts.
C. Philip Rapid. All texts..
D. An elderly man known as Blindy.
E. Black Coyote, an elderly man.
F. Tall Bear, an old man.
G. Osage.
Northern Arapaho. All the Northern Arapaho tales were obtained in English through Cleaver
Warden. H. Run-in-the-Water.
I. An old woman, wife of William Shakespeare's father.
J. Two or three old women.
The present myth is from informant I.
= The sacred "Hat pipe," the chief fetish of the tribe.
'A large black water-turtle with ridged tail. The episode of the diving for the earth is
found also in No. 6.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 5
it dived and was gone longer than the rest. As soon as it dived the
man began to watch the place where it had disappeared and watched
night after night and day after day, until he noticed that the, spot which
he was watching so anxiously moved a very little, very slowly. Then
little waves moved till the water appeared to boil, and gradually, as
the turtle came nearer the surface, more bubbles appearedi The man
looked at this one spot, watching it very closely, looking no other way,
but only at it. At last the turtle slowly appeared out of the water, very
slowly. First only the nose, the very tip of the nose, peeped out.
Then he saw its whole head, and the turtle was looking him in the
eyes. Then it floated on the water and said to the man : ' Now from
the four sides of my body take the earth from me." Then the man
reached down and took mud from under its four legs, a handful of
earth. Then he said: "Other people will inhabit the edge of the
earth, but Indians will live in the middle." He took the earth and
spread it out on the pipe to dry. When it was perfectly dry and fine he
took a very little between two fingers and blew the fine dust in four
directions. The fifth time he took all the earth and spread it out,
saying, "As far as the eye can reach," and threw it. "There will be
rivers on this earth, and beyond where the eye can reach will be the
great water." ' So he said. Then it appeared as he had commanded.
The dry land was in the shape of a turtle and beyond it was the great
water, and wherever, as he threw it, the earth did not fall down, there
were rivers and lakes. Then since the earth was still soft and muddy,
he took some of it and began to work, saying: "There will be four
people, two men and two women." Then he made of the earth first a
person in the shape of a man. Then he made the figure of a woman,
shaped as if clothed in a dress, all of earth. Then he made a white
man with a hat on, also of earth; and then a white woman with long
dress and small body.
Duas figuras longas ex argilla finxit, et porro duas triquetras et
cavas ; quas hominibus nuper creatis dedit. Qui neque quo modo eis in-
(erdiu aut noctu uterentur neque ubi ponerent intellegebant. Ille autem
dixit : "Vir vultu pallido ubi ponantur decernat." Hie igitur suam argil-
lam in fronte posuit; sed ille dixit "Hie non erat ei locus." Cum vero
super cervices posuisset, ille iterum : "Hie non erat ei locus." Postremo
inferiore ventris parte posuit; tum ille dixit 'Em, hie erit." Deinde
vir vultu pallido argillam alteram in uxoris fronte posuit, sed ille dixit :
"Hie non erat ei locus." Cum vero super cervices posuisset, ille iterum :
"Hie non erat ei locus." Postremo inferiore ventris parte posuit.
' Haantetc.

6 Field Columbian Museum — Anthropology, Vol. V.
' Postea viro alteri et mulieri argillae figuras eodem pacto posuit. Tum
ille dixit : "In uxorem resupinam incumbe ; perge, insta.- Quid agitur .
"Bene est," respondit vir vultu pallido. Then he took small sticks and
laid them alternately at angles to be a house for the 'v('hite man and
his woman, and said to them : "This shall be your way of life.' Then
he took three sticks and tied them together at the top, and laid others
upon them all around, and said to the Indians : ' This is how you will
live." He called them gawa^nenitan,' rising people, because after he
had laid them on the ground at night they got u^ in the morning. Then
according to his instructions the white man made various things, fences
and barns and others. Then the man said to the Indian, "Here is this
paint. It is red paint. You shall have it always and use it always.
Only when a person dies do not use it. But when your grief is over,
take up the paint again. This white man's skin shall be white, his hair
yellow. This shall be the difference."^' — K.
' The usual name for Indians as distingu'shed from the whites or fabulous races or spirits.
''This myth as obtained concluded with the following episode:
A white woman who was with child kept it secret. When she was about to give birth she went
to the barn and delivered there, while her husband was away tilling the soil. She left the child
there. But the other man (the Indian) was subsisting entirely on game, living at ease. When the
white man carae back he went to the barn and found the boy running about. This was the son of
above-white-man, Hixtcaba Nih'angan (the .Arapaho word for the God of Christianity) . He was known
to be truly the son of above-white-man, for his sjtin was yellow and his hair long. Other people
h.eard of him and came and killed him and buried him, but he returned to his mother, telling her:
''Thus I have returned." Then the people heard of him again, and bound and burned him. He
became ashes, but returned to his mother. Again the people heard of him and took him, now a
full-grown man, and nailed him on a cross. ¦ How he went up is not known, but nevertheless he went
up. The Indians had lived in accordance with the teachings of the man (the creator) until this son
of above-white-man was killed. Then among them also death and bloodshed occurred.
The recognized tribal creation-myth of the Arapaho, which takes four nights to tell, is in the
keeping of the old man who has the sacred fiat or straight pipe. The present keeper is Weasel-bear.
The myth is taught only in connection with certain observances, including previous fasting, and
should not be told on other occasions. The present myth was told by an old woman, who said that
she had learned it from Weasel-bear. It is, of course, only a fragment. It appears from the portion
secured, however, that the creation-myth ot 'the Arapaho, in spite of the ceremonial accompaniment
which might seem to insure its permanence, has owing to speculative tendencies incorporated white
elements and especially conceptions regarding the whites. To this instability the use of the mytho
logical name Nih'aiiga° for the whites has probably contributed. Cf. the following note, and note 4.
page ig. The following account of the creation is from informant B: Everything was water. There
was no earth. Then Nih'angan told the birds to dive and try to obtain earth from the bottom of the
water. They dived, but could not reach the bottom. Some came up drowned, some nearly dead. All
kinds had dived. Then Nih'aoQan called the duck. The duck dived. It remained under along time.
It came up slowly, nearly dead. Nih'aiKjaii picked it up and found a bit of mud on its feet. He
scraped this off and held it in his hand. He put a little on the water and it spread. A second time
and a third time he threw some and the earth shot outward on all sides. The fourth time he scattered
it aroundand the earth was wide. He commanded two people to be, a man and a woman. He went
to the thickets where they were to come into being, and found them. He said, "Through you the
generations will be. Now you are only two; soon there will be others." From them sprang all men
That is why human beings live on the earth. Nih'an(;an also made the rivers, the streams, and the
mountains That is why tliey are here.
'The Nib'S^sa" of these traditions is the .-Nrapaho Manabozho, Napi, or Ictinike. He is
sometimes named as the creator, but sometimes is not. Some old men say that perhaps

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 7
4. — The Origin of Culture."
A man tried to think how the people might kill buffalo. He was
a hard thinker. He would go off for several days and fast. He did
this repeatedly. At last he dreamed that a voice , spoke to him and
told him what to do. He went back to the people and made an inclos
ure of trees set in the ground with willows wound between them. At
one side of the inclosure, however, there was only a cliff with rocks at
the bottom. Then four untiring runners were sent out to the windward
of a herd of buffalo, twi) of them on each side. Thev headed the
buffalo and drove them toward the inclosure and into it. Then the
buffalo were run about inside until a heavy cloud of dust rose and in
this, unable to see, they ran over the precipice and were killed.
This man also procured horses for the people. There were many
'wild horses. The man had an inclosure made which was complete
except for an opening. Horses were driven into this just as the ,
buffalo had been, and then the opening was closed. The horses ran
around until they were tired; then they were lassoed. At first it took
a long time to break them. In the beginning only one horse was caught
for each family, but this was not enough and more were caught. After
a few years the horses bred, and soon every man had a herd. The
dogs now no longer had to drag the meat and baggage, nor did the
women have to carry part on their backs.
The people had nothing to cut up meat with: A man took a
buffalo shoulder blade and with flint cut out a narrow piece of it.
Nih'ani;aii made the world, but that it is not known who did it. The word is now the ordinary
word for white man in Arapaho, just as in Cheyenne the name of the mythical character Vihuk has
been applied to the whites. This is in accord with a tendency found elsewhere in America. Among
the Arapaho it may have contributed to a change in the conceptions of the creation, especially as
the name Hixtcaba Nih'a^igan, above-white-man, is the Arapaho name for the God of the mis
sionaries. Nih'angan means, however, also spider, and this is no doubt the original signification of
the word, just as the Menomini character t4iat corresponds to Nih'antjan is the rabbit. Among the
Dakota the trickster Unktomi is the spider. Among the Sia the spider. Sussistinnako, is the creator.
The Hopi have a mythological Spider-woman, and among the Pima (Grossman, Smiths. Rep., 1871,
407) the spider is the original creator. In none of the Arapaho myths is there the slightest trace of
any animal or spider-like qualities attributed to Nih'angan. He is entirely human. Apart from the
hesitating identification of him with the creator ofthe world, he is not found as the hero of any serious
myths, but always in a ridiculous form and often in obscene tales. He is thus the equivalent of
Ictinike and U°ktomi, rather than of Napi and Manabush. .Among the Gros Ventre, where his
name is Ni.x'ant', he shows somewhat more the character of the creator in combination with that of
trickster. A comparison of the more important traditions centering about this character among
the central Algonquins has beenmade by Chamberlain in the Journal of American Folk Lore, 1891,
193. The nature and scope of these traditions is however considerably different from those of the
westernmost Algonquin tribes, the Blackfoot, Cheyenne, Arapaho, and Gros Ventre, who were
within the typical plains culture. The word Nih'angan is explained by the Indians as meaning wise
or skillful, and again as slender or narrow-bodied, in reference to spiders and insects; but both
etymologies are uncertain.
' Told by informant B.

8 Field Columbian Museum — Anthropology, Vol. V.
He sharpened it, and thus had a knife. Then he' also made a knife
from flint by flaking it into shape. All the people learned how to make
knives. This man also made the first bow and arrows. He made the arrow
point of the short rib of a buffalo. Haying made a bow and four
arrows, he went off alone and waited in the timber at a buffalo path.
A buffalo came and he shot : the arrow disappeared into the body and
the animal fell dead. Then he killed three more. He went back and
told the people: "Harness the dogs; there are four dead buffalo m
the timber." So from this time the people were able to get meat with
out driving the buffalo into an inclosure.
The people used the fire drill. A man went off alone and fasted.
He learned that certain stones, when struck, would give a spark and
that this spark would light tinder. He gathered stones and filled a
small horn with soft, dry wood. Then he went home. His wife said
to him: "Please make a fire." He took out his horn and his flint
stones, struck a spark, blew it, put grass on, and soon, to the astonish
ment of all who saw it, had a fire. This was much easier than using the
fire drill, and the people soon all did it.
These three men who procured the buffalo inclosure and the
horses, the knife and the bow, and fire, were the ones who brought the
people to the condition in which they live.' — K.

5. — The Flood.''
There was a tent in which lived an old man, his wife, his daughter,
¦and his little son. They lived alone, near a river. The man was sick
and was unable to go out \hunting. Early in the morning the girl used
to go for water. Once as she came back, carrying water, she found a
dead rabbit. She took it home and said to her parents : "Perhaps the
rabbit tried to swim across, and just getting over, died without
being able to go much farther." Then she skinned it and cooked it for
tbe old man, being glad to have something for him to eat in his sick
ness. Next morning, as she went for water and came back, she found
an antelope lying by the trail. Now she suspected something strange.
She left the antelope and told her parents, calling her mother tp come
out and look at it. Her mother said: "It must have passed by and
dropped down dead. We have nothing to eat, so we had better butcher
' For similar rationalizing traditions of the origin of the arts of culture, see Grinnell, Black
foot Lodge Tales, 140, 142, and Matthews, IVIem. Am. Folk Lore Soc, V, 70 (Navaho).
^ From informant I.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 9
it and eat it." But the old man said : "There must be some one who is
doing thi^ work for us in order some day to become our son-in-law."
He thought that a young man had done it. But the girl was sus
picious because the dead animal had no wounds. She made a hiding
place and covered it with willows, and all the next night she watched.
Toward morning a large wart (wanou) came rolling along, bringing
an elk which it laid by the side of the foot-path. "Well, by this time
my food must be getting fat," it said. The girl saw and heard it, and
going back, told her parents that it was a strange being that always
brought the game.' She went to her father, her mother, and her
brother, and kissed them, saying : "My father and mother, we are poor.
What shall we do ? A powerful animal brings this game for us without
wounding it. Surely it is planning to catch Us." They got the elk,
cut it up, and hung up the meat, but were much afraid. The girl told
her family to prepare their clothes and moccasins for traveling. When
night came, she took her mother's old moccasins and placed them under
one tent pole, her brother's, her own, and her father's under other poles,
also at the edge of the tent. Then they started to flee. The next morn
ing the wart brought a buffalo-cow and laid it down. Meanwhile the
four people continued to flee. Next morning the wart brought a
buffalo bull, and saw the cow which it had brought the day before still
lying there, swollen up. At once it said : "They cannot escape me :
I shall surely catch them." Thereupon it swallowed the buffalo cow,
and then the bull, and came roUing along covered with dust. It had a
mouth as wide as its body. It went straight to the tent, but the people
were gone. It swallowed the entire tent and its contents, excepting the
four pairs of moccasins which had been hidden, and followed the peo
ple's trail. Just as it had almost come in sight of the fugitives, it
heard the old man crying behind it, so it returned to where the old
man's moccasins were. It devoured them and went in pursuit again.
Then the woman's moccasins, the girl's, and the boy's, in turn all called
it back in the same way. At last, as the people fled, the old woman
became exhausted and said to her husband : "You and the children go
on and save yourselves and leave me.'' Meanwhile the wart was com
ing on, raising the dust. Then the old man also gave up, and told his
children to flee alone, for he and their mother were old and would die
soon in any case. The children started to flee, ran back, kissed their ¦
parents over and over again, and finally ran on. Then the boy became
tired, and told his sister : "Go on ! Ahead of you is timber, and if you
' As the myth was obtained, she repeats what she has been described as having seen and
heard.

IO Field Columbian Museum — Anthropology, Vol. V.
go through this it will perhaps retard the one that is pursuing you.,
She started to flee alone, came back several times to kiss him, and
finally ran on. The man, the woman, and the boy were all devoured
by the wart. As the girl ran through the timber she said : "I wish
there were somebody before me who would help me." Then she heard
wood being cut ahead of her. The wart was breaking the trees as it
rolled along, and as the girl looked back and saw it coming she ran
to where she heard the noise of the chopping. There she found a man
and said to him: "A powerful being pursues me. Help me to escape.
If you can save me I will be your wife.'' The man told her: "Con
tinue to flee. I can do nothing for you." Four times she asked him and
he told her the same . Then the fourth time he told her : "Run around
me four times." Now the wart came up to the man and said to him :
"What have you done with my food?" The man said: "She went by.'"
Thte wart went on, but came back. Four times it asked him and he told
it that the girl had passed on. And four times it started out and came
back. After the fourth time it said: "I demand the girl. If you do
not give her to me, I will devour you too, together with her." Then
it looked straight at him. ' The man's eyes were not very large, but he
had another eye on the back of his neck.'' The wart opened its mouth as
wide as it could in order to draw him in. The man had been engaged
in cutting a bow, and when the wart opened its mouth to draw him in,
he put the bow across its mouth and it was unable to swallow the bow.
Four times it tried, biit he did the same. Then it told the man : "You
are more powerful than I. Hit me right in the middle." "Yes, I will
hit you right in the middle,'^ said the man, and struck it straight in
the middle with his bow and broke it open. Then the boy was seen
rolling about, dying. The old people were already dead and the boy
soon died. The man asked the girl whether she loved her brother,
and she said "Yes." Then he kicked the boy, saying to him: "Get up,
my brother-in-law." Four times he kicked him and said : "Get up, my
brother-in-law." Then the boy arose. His name was Beaver- foot, and
his sister's name River-woman. The man took the two home with him.
He had a wife called Crow-woman. As he entered the tent, he said :
"River-woman and Beaver-foot, come in." Then Crow-woman began
to speak as if she were cawing. She was jealous. But the man said to
' In some way not told in the myth he must have hidd.en her, it was explained.
' This is said to indicate that he was a hiintcabiit, or horned water monster. It will be noted
that the brother's and sister's names have reference to water, that the girl when killed is given to
a water monster, that a man appears who kills water monsters, that there is a flood, aud that the'
myth closes with an explanation of why there are waters on the earth. The water is said to ha
risen on account of the spearing of the hiintcabiit.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. ii
her: "Be quiet! You always do that when I bring my* wives in. Sit
down-" Then Crow-woman sat down again and was quiet, and the two
came in. The man had told his new wife not to go out anywhere with
Crow-woman. But when he was out hunting, and Beaver-foot was
away shooting birds, Crow-woman urged the girl to go with her to a
swing which she had hung on a tree that leaned over a pool in the river.
The .girl refused ^and on his return told her husband. Three times
this happened. Meanwhile the girl had borne a boy. The fourth .time
Crow-woman said : "I will make you come." So the girl went and
swung and the rope broke and she fell into the pool. "Here is your
food, my grandfather,'' said Crow-woman. Thus she had done to all
her husband's other wives. When her husband came home, she was
holding the baby to her dry breast, trying to make it stop crying.
The man asked ber: "Where is River-woman?" She said: "She in
sisted on swinging with me, but the rope broke, and as she could not
get out from the pool, she was drowned." Beaver-foot mourned and
cried for his sister, wandering about with the child, which from hunger
also cried. About morning he came to the pool where his sister had
been drowned. He dipped his finger into the water several times in
order to quench the child's thirst, but did not succeed in quieting it.
Then, as it became light, there was a sudden wave in the pool and his
sister appeared above tbe water to her waist, riding on the neck of a
hiintcabiit. He held the child to ber breast till it had enough. Then
they went back and his brother-in-law put up a sweat-house for him.
All that day and the next night he again wandered along the river,
carrying the crying child. Finally, a man came up along the banks of the
river where they were steep, looking into the deep pools of water as if
hunting something. When be came to Beaver-foot he said : "Why do
you cry?" Beaver-foot told him.' Then the man said, softly: "Be
quiet. Do not speak so loudly: it might hear you. I will help you.
Go close to the pool again, and continue to cry until the hiintcabiit
comes. Then tell it that the child is crying for milk and that you want to
see your sister once more, for the last time; that you want to see her
entire body. And if he tells you : 'Go to tbe other bank,' tell him :
'This one is just right to allow me to reach the child to its mother.'
Do this, and I will try to help you." This man lived on water mon-
s'ters,^ and carried a spear whose flint point was as long as the forearm,
and the shaft long enough to reach the pools from the bank. He built
a hiding place of brush at the edge of the bank. At daybreak the
> .As the myth was obtained, Beaver-foot repeats the preceding events in full.
2 Cf. Cheyenne tales, Journ. Am. Folk Lore, Xlll, I79-

12 Field Columbian Museum — Anthropology, Vol. V.
hiintcabiit appeared to Beaver-foot and consented to raise his sister
altogether to view. It began to r^ise her, when suddenly the hunter
speared it. It jumped back, and in its movement threw the woman
on the bank. Beaver-foot carried her back, put her into the sweat-
house, and said : "My sister, come out. I want to go into the sweat-
house." Four times he said this. The fourth time she came running
out alive. Then she and her brother and the child went into the sweat-:
house and purified themselves. Then they went back to the tent. Crow-
woman said to her : "I am glad to see you ; I was very sorry that the
swing broke and that I could not help you out." When the men were
away hunting. River-woman said to Crow- woman : "Let us go swing
ing." They went to the pool and there River-woman held Crow-wo
man under the water until she was dead. Then she threw her into the
pool, saying : "My grandfather, here is your food." When her hus
band returned, she tqld him what she had done, and the man said:
"Well, so you have killed her I Indeed, it is well." Soon she saw tears
on his cheek. "Are you after all sorry for what I have done?" she
asked. "No," said the man, "it was only our boy playing who hit me
across the eyes with a stick." Really he was mourning for his wife.
The next morning the man left the tent, but soon returned, saying:
"The waters are rising." Then Beaver-foot said to them: "'Go to the
top of the highest mountain. Give me black, yellow, white, and red
paint. I will cause the tent to go to the top of the mountain." So they
went, but he caused the. tent to reach the top of the mountain before
them. There it stood, covering the very peak. He followed them
leisurely, shooting about him as he went. The man looked back, and
seeing the waters coming like a high bank, called to Beaver-foot :
"Hurry I" Beaver-foot ran a little, then dallied and began to shoot about
him again. Four times, his brother-in-law called to him and he ran
and then delayed again. At last he reached tbe tent. Then the water
rose to the pegs of the tent. Beaver-foot put black paint on his right
foot, yellow on his right shoulder, white on his left shoulder, and red
on his left foot. Then he stretched out his right foot, his right arm,
his left arm, and his left foot, successively in the four directions, and
as he stretched out each the water retreated before it, and the land
appeared again. Fish, turtles, frogs, and other animals were left lying
in various places as the water went down. Beaver-foot said : ''Where
these are there will be springs, rivers, streams, and lakes." And there
fore there are to-day these bodies of water on the land. — K.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 13
6. — The Flood and Origin of the Cereimgnial Lodges.'
There was a man whose daughter was beaiitiful. Every morning,
when she went to get water, she saw an antelope or sofne other animal
lying by the trail and was able to kill it by striking it with her spoon.
Her father said : "I wonder who it is that gives you these animals,
for you alone would not be able to kill them with a spoon." So the
girl went where the trail descended to the water and the banks
v/ere steep. There she dug a hole, and, having gone into it, covered it
with vegetation. Towards morning the ice cracked and from it
emerged a skull. It vomited a black round object, and the girl saw
that it was an old buffalo (ha^wa^na^ka") . She heard the skull say:
"I think these people must be well fattened with food by this time, i
will soon eat them.^ The girl ran to her father and told him what she
had seen, and said to him : "Let us turn into eagles which fly high."
He objected and said: "No, let us turn into hawks which fly swiftly."
Then she objected, and said: "No, let us turn into geese which fly
a long time." Then they agreed, and she and her father and mother
fled as geese, leaving their clothes lying in their shapes. The skull
arrived and swallowed the empty clothes. It found out its mistake.
It looked about for the people. Four times, as it started in pursuit,
the clothes called it back, imitating the voices of the people. But after
the people had fled four days, the skull at last came in pursuit. It saw
them just as they alighted and were changing back into human beings.
Then it gained on them fast. The girl said: "I wish there were thick
timber behind us." Then there was thick timber behind them, but the
skull passed through it. Then the girl said : "I wish there were a
river behind us." And there was a river behind them, but the sk'jll
slid across it as if on the ice. Then the girl said : "I wish there were
knives behind us." And there were knives behind them, but the skull
hobbled through them. Then the girl said: "I wish there .were
paunches behind us." And there were paunches behind them, but the
skull went into them and .out of them, and so passed over them. Then
they sent their dog to drive it back, but the dog was sucked in head
first by the skiill. Then, as it came nearer, it drew in the old woman ;
then it reached the old man and drew him in. The girl still continued
to run and at last came to a man who wore his robe inside out and was
making a bow and arrows of oak.^ She said to him : "A great danger
is coming. Pity me I" She said this many times. At last he said,
slowly and indifferently: "What is it?" She told him. He said to
^ From informant D.
'"Blackjack?."

14 Field Columbian Museum — Anthropology, Vol. V.
her : "Walk around me four times." She was in such fear that she
felt impelled to run away, but she walked around him four times never
theless. Then the skull arrived, and called to the man: "Where is
my food, the girl? Where is my food, the girl?" The man said: "She
has gone on." The skull passed by, but when it could find no tracks.
-it shouted again: "Where have you hidden her? -Give her to me. She
is mine to eat." Then the man motioned with his bow, and the skull
burst, and all that it had eaten was visible; tents and people and
entire camps. The last three victims were still wriggling. The girl
said to the man: "Pity my father, my mother, and my dog, and make
them live, and I will be your wife." He rubbed the bow over their
bodies, and they got up alive. Then he told the old man and the old
woman : "Load the dog with your property and go off to live at that
hill." Then he and the girl went to where he lived near the river. They
stood before his tent and he called: "My wife, come out. I have
brought your younger sister." Soon an old, black, ugly woman came
out and showed only joy for the young wife.
The man had to go hunting, but before going he warned his wife :
"Do not do what my wife tells vou ; do not go away with her from
the tent, or bathe with her." After .three days the old woman finally
succeeded in persuading tbe girl to go bathing with her. They went
to a pool in the river covered with green scum. The old woman was
slow to undress. Suddenly she atterapted to push the girl from be
hind, but the girl stepped aside and threw the old woman in. Then
she held her under the water and in spite of her cries for mercy
drowned her and threw her into the deep pool. Then she went home
and was afraid of her husband. When he came back he was glad to be
rid of the other wife. Then the girl warned him : "Do not pick up
your arrows to shoot with them a second time at the same game."
Once the man was hunting prairie chickens. He had shot away all his
arrows. He saw one of the birds near him. Then he shot at it with
one of the arrows he had already used. Immediately the whirlwind'
came and carried him up and away.
HTs wife went on a hill and mourned and cried there until she
went to sleep. The second day that she went to cry, her abdomen was
large and she wondered about it. The third day it was more so.' The
fourth day she gave birth to a boy. She went out on the hill and cried
again. When she came back to the tent she found him larger. When
ever she went out she found him grown on her return ; until on the
1 " Black jack and the whirlwind," as the myth was recorded. Cf., Petitot, Trad. Ind. du Canada
Nord-Ouest, 1886, 126, 354.
¦^ Putavit propter urinam se turgere.

Oct., 1903. .Arapaho Traditions— Dorsey and Kroeber. 15
fourth day he had become a young man. He was called Rock
(haxaana"ka°). A crystal had slipped into her womb and caused him.
He said: ''My grandparents must be lonely. I am going out to find
them." He had got his mother to make him a bow, half of it painted
black and half of it red. He also caused her to make him turtle mocca ¦
sins according to instructions he gave her, and he made her give him
some pemniican. Then he started. He came to a spring and sat there
waiting for a girl. He allowed many to pass him by, but at last the
most beautiful girl in the village, wearing a white buffalo robe and a
dress covered with elk teeth, came there. Then he asked her for a
drink.' But as he had a big belly, sore eyes, a nose dirty on one side,
and was very ugly, she scorned him. She said: "Only if you have
the turtle moccasins will I grant you favor." 'Then he showed her the
turtle moccasins and won her love. While she looked down at her water
in order to give it to him, he had changed into a beautiful young
man. From Ihis place he went on and again came to a spring. (He
does the same thing four times, the details of each incident being the
same, except that the girls are described as wearing dresses differently
ornamented.) He had given each of the girls some of his pemmican.
At last he reached his grandparents and he gave them all the rest of
his pemmican. Then he started to go back to his mother, successively
taking back with him 'cn his way his four wives.
Blue-bird had said to his brother Magpie : ' "If I am killed, come
four days later to the place where it happened." Then he was run
over and trampled to death by the buffalo. Magpie mourned for him,
and went to the place, and looked, and finally found a blue feather.
He put it into the sweat-house and with his bow shot up into the air
four times. The fourth time the arrow hit the top of the sweat-house,
and Blue-bird came out alive. But they feared that place and
went to join him' who had the turtle moccasins. They met Nih^a°qa°,°
who went with them. Meeting him was a sign of death. The water
began to rise. They went to tbe top of a high mountain. Nih''a°{;a° lay
down on the very summit, which had been reserved for the children.
When they told him to move away he feigned to be sick in bij back.
Then the waters came up. When the water almost touched them, Rock
stretched ou't his foot with the turtle moccasin on it and the water re-
' A sign of courtship.
' .An abrupt introduction of the end of the myth ol Blue-bird, Elk-woman, and Buffalo-woman,
No. 144. "The informant had previously said that at first there was a nation of white people fnih'aojan),
who were cannibals. Because they ate each other they were destroyed. -Another race was made from
mud; thus the first human (Indian) man and woman were made. Of the earlier race only one was not
destroyed. He came and lived among the people. Compare with this the end of No. 129.

i6 Field Columbian Museum — Anthropology, Vol. V.
ceded. Four times the water came up and he caused it to go back
by means of the turtle moccasin. After the third time he told the
people : "Go down and gather mushrooms which are light. My power
is good only four times." So Crow, Magpie, and Blue-bird went and
gathered small mushrooms, and putting cobwebs around them, made a ,
lx>at or raft. When the water rose they all entered it. But he with
the turtle moccasins remained on the mountain peak, and Nih'a^ga",
knowing that he would not drown, remained with him. The water
remained high a very long time. The mushrooms began to become
soft, and the people called for help. The one with the turtle moccasins
knew that hehad made the boat and that it was not in his power to
make it over. Therefore he sent the white-nosed duck down to see
whether the earth was far down, but the duck came up exhausted.
Then he took off his moccasin and it changed into a turtle and it dived
and finally came up with mud in each of its four arm pits. Then he
took the mud and sent the turtle down to bring up a short rib. When
it brought this, he sent it to bring up a bulrush. It brought this
also. Then he sprinkled the earth which the turtle had brought him
about the place where he was, and with the rib he pointed in the four
directions. As he pointed, the land spread out in those directions to
the ends of the earth.' Then he pointed above and made the vault of
the sky. Now the earth was bare. Then the one with the turtle moc
casins made corn from the bulrush. After this Nih'a^ga" lived in the
sky and was called our father.
Now there was doubt whether the people should all speak one
language or whether they should speak many, for they still spoke alike.
Then a council was held and it was decided that most of them should
change their languages from the original (Arapaho). And Nib'S^ga"
gave the Arapaho the middle of the earth to live in, and all others were
to live around them. Since then there have been three lives (genera
tions) ; ' this is the fourth. At the end of the fourth, if the Arapaho
have all died, there will be another flood. But if any of them live,
it will be well with the world. Everything depends on them.
Then the young bull and the horse were told to race. They said
to the bull: "If you win, you will be free." They told the horse:
"If you win, you will be used for carrying loads and for bunting the
bull." The horse won, and the bull turned aside when only half "wav.
Then it was done as they had said."
' The diving for the earth is found also in myth 3.
' A life or generation is said to be a hundred years.
'This episode was obtained as a separate myth, in a text from informant A, as follows- Th
young bull (waxagou) and the shert-tailed horse (waoc) were to run a race. " If you win, you will be

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 17
Then man's life was ordained. Tbe one with the turtle moccasins
threw a buffalo chip into the water, saying: "As this floats, let the
life of man be." But Nih'a^ga" threw a stone and said : "Let man's
life be like this, for if all Hve, there will soon be no rbom for them." And
so men die. '
Now the people lived peaceably until a man named Wax^xiuhuunen
committed a murder. The people drove him away and he wandered
about, making very many arrows, and crying and crying. At last our
father, Nih'a^ga" above, came to him and said : "Be comforted. Pre
pare racks for drying meat." Then as tbe man sat on a hill crying,
something came running towards him ; he saw that it was a buffalo
cow. He went close to the trail on which she was coming, in order to
shoot her. But she turned aside and went over the hill. Four times he
went to meet her, but she turned aside. The fourth time he started to
pursue, and shot at her; but the cow was impenetrable to his arrows.
She said: "I am the mother of all the buffalo. Do not shoot me! I
would not be enough for the entire tribe ; others will follow me and
you will then have plenty for all the people." At this time there was
a famine among the people. Then the man ceased shooting at her
and went back to his tent. When his wife went to go out of the tent,
a hiintcabiit lay coiled around it with its head and tail together, so
that she could not go out. Her husband told her : "Take a [buffalo ?]
skin, and feathers from four kinds of eagles,^ and wave the skin before
you." Then the woman took the skin and the four feathers and waved
them, and the animal made room for her. Then she spread the skin
out before it and tied the feathers to, the four ends and gave it to the
hiintcabiit. Then the animal was gratified. The man and his wife
carried it to a spring and put it in, saying : "Here is a place for you
to live." Then it said : "Thanks, I am content. I will reward you."
Next morning there were buffalo all about the tent, grazing near by.
The man made holes in his tent and through these he shot the many
arrows that he had made. Without his leaving the tent, the buffalo
swift and will not be killed," they said to the young bull. "But you, short-tailed horse, if you win
the race, you will not be killed; you will be the one who will carry burdens for all," they said to the
horse. So they started to run, and came, raising the dust. Just in the middle of the course, as the
horse was gaining, the bull turned aside. Then the horse was the one who reached the monument
(goal) first. On account of this it is that the buffalo is slow, and that is why we eat it. But to the
horse a long tail was given and from that time on until now it has been used for carrying loads.
^This episode was also obtained as a separate myth from informant A; There were two per
sons who were to determine life by means of a buffalo chip and a stone. Nih'aQga^ took the buffalo
chip and threw it into the water; it sank, but came up again and floated on the surface. "Thus I
shall come again," said Nib'angan. The Indian {gawagnenitan) in his turn threw the stone into the
water. "Just like it I shall disappear," he said.
'The Arapaho distinguish three or four different kinds of eagles, according to the amount of
white in the plumage.

i8 Field Columbian Museum — Anthropology, Vol. V.
lay about outside in large piles. Then he and his wife cut up and
skinned the buffalo. Then Nih'a^ga'' came to him and said: ''Take
an entire skin and fill it with pemmican. Then go to the people and
tell the cryer to call the people to come, arranged in the following com
panies : kit- fox-lodge, star-lodge, hiitceaoxa°wu (tomahawk-lodge),
biitaha°wu (drum? lodge), haha'^ka'^wu (fool-lodge, crazy-lodge),
hagawa^wu (dog-lodge), hinanaha°wu (= ?), banuxta^wu (the wo
men's buffalo-dance), and tciinetcei bahaeiha" (water-sprinkling old
men). They are to come to feast with you. Tell the cryer also to call
out for the haga^wunena" and haga^basein ' to come." Then the man
did as Nih'a"'9a° told him. When he came into the camp circle
carrying his big load and weeping, the people wondered. Ac
cording to his instructions from Nih'a^ga", he looked for the largest
tent and entered it. Then he sent out the cryer. After a while the kit-
fox company came in. He selected one ,af them to cry out and do his
errands. Then he himself ate first of the pemmican which he had
brought, and then the others of the company all ate. Next came the
star company, and he selected one to be a cryer, and ate of the pemmi
can, and they all ate of it. And so all the companies entered and were
fed, until all the people had eaten. Then the murderer pledged himself
to erect the bayaa"wu (all-lodge, united-lodge). When this lodge
had been erected, and the people were inside, he showed them a skin on
which were painted all the lodges (dances). This painted skih
Nib'a^ga" had given him. The bayaa'^wu remained standing for four
days in the middle of the camp circle, and was the largest tent erected.
On the fourth day the sweat-house was also put up. Then the man
explained the painted skin. The next lodge was the dog lodge. This
was also pledged by the murderer and was made according to the
paintings on the skin. During the first three days of the lodge they
made the ornaments to wear. After they had made them, Nib'a^ga"
examined them, and, finding them good, said : "It is well. Now
dance for the fourth day, wearing these ornaments and painting your
selves." Ever since they have continued to wear these ornaments
and paint in the same manner. The next lodge was the crazy-lodge,''''
and for this they made the apparel and painted themselves as they
still do. Before m.aking each new dance they moved the camp to
another place. Next he made the drum (?) dance (biitaha°wu). In
^ Persons of certain ceremonial functions.
'^ While the companies were invited to feast beginning with the youngest, the ceremonies are
held in the reverse order. The bayaanwu seems to include the hinanahanwu and the tciinetcei
bahaeihan, the two oldest companies. The k't-fox and star companies are omitted from the ceremo
nies, but the offerings-lodge (sun-dance), for which there is no company, is introduced.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 19
this there was one man who carried a club and was the chief of the
company; he represented the Thunder-bird. Next the man looked at
his painting in order to see where the singers, the dancers, the spec
tators and the place for the fire should be in the tomahawk-lodge.
From the skin they also learned how to make the (ceremonial) toma
hawks. Then Nih'a^ga" came and looked at them and found them
right. So they used them and made the tomahawk-lodge. Next they
made the buffalo-lodge. On the skin was a painting of the white-wo
man (na°kuuhisei). What she wore was covered with white feathers,
and she carried a white weasel and a stick and a wheel. They also
made the regalia for the buffalo calves and for the bull who has the
tent poles (hiitaka°xuunit), and for the other ranks of the dance; and
when they had made them all, Nib'^.'^ga" looked at them and approved
them, and the people used them. Then they made the offerings-lodge
(sun-dance), which was also represented on the skin. The first part
of it, while the people were collecting the wood for the lodge, con
sisted of the rabbit lodge. In the rabbit lodge were the straight-pipe,
the badger, the snake, the wheel, and the black-bird.' There was also
a buffalo skin, a rabbit skin, a pipe-stem, and a rattle. The rabbit skin
and the badger skin were tied to the robes of the dancers. The wife
of the man who pledged the lodge wore a fringed dress, embroidered
above the fringes, and on her head a beaded feather. All the other
dancers wore on their heads only a plume.
All this was given to the people, the lodges being erected
in order to teach them. After this first time when they were taught,
the lodges were pledged only for sickness and other causes. Men
pledged them according to their age, except the buffalo-lodge and
the offerings-lodge. These could be pledged bv a person of any
age.= ''— K.
^ The stuffed skin of a small bird called hite^ougeiiwanahuut, which the geese (hitegou) are
thought to carry on their backs.
'The painted record of the lodges was kept until forty-one years ago, the narrator said in
i8gg. Then the old man, of the tciinetcei bahaeihan, who was its keeper, lost his wife and buried it
with her. When this became known there was much talk, and it was said that the tribe would
decrease, as indeed they have, The narrator also said that he had never been told the entire myth.
but had learned it in parts as he participated in the lodges, especially the sun-dance.
^The narrator added the following:
After the skull which swallowed aniraals and people had been overcome, it asked Nih'a^gan:
*' May I go up with you, or shall I go into the river ? " Nih'aiisan said : *' You may not go with me,
and you may not go back into the river." " Where shall I remain then ?" said the skull. Nih'a^gaii
told it: "I will tell you what will be best. Since you are swift and untiring and cannot be stopped,
I will make you to be like a domestic animal for every one to use, which will contain persons and
their property, and will go through timber and across rivers and everywhere. You will be fast-wheel
(hasaanotii)." There was then nothing like this. The people (Indians) were told of it, but did\not
heed what was said to them. Later the whites made the railroad.
*For the pursuit by a rolling head or stone, see the notes to No. 34. The so-called magic

20 Field Columbian Museum — Anthropology, Vol. V.
7. — Origin of the Ceremonial Lodges.
A man and his wife were camped by the river. One morning the
man went out in search of game, for they were hungry.
Going down the river he saw a buffalo (cow) coming up the creek
just as the sun was rising. This man turned and started ahead of the
animal to get in range of it at the creek, but the animal had already
passed when he got there. He had a bow and arrow and a flint knife.
The arrow points were of flint. Again he started to circle around the
cow to get in range to shoot it, but again it passed before he was
ready. Buffalo was going up the creek. The man started off again
to head ber off, but again she passed him before he got to the creek
bottom. Again he started, running very fast, in order to get within
range of the cow. When he got to the creek, he and the cow met. The
man sat down to shoot the buffalo, but the cow stopped and turned
around to look at him.
"Leave me alone; don't shoot at me!" said Buffalo Cow, "I want
to tell you something which will be for your benefit and the benefit of
your people." So the man laid down his bow and looked at the cow.
"I have taken pity on you, although you tried to kill me for beef.
There shall be lodges for the different societies among your people, in
which my whole body can be used for various purposes. They shall
be in this order: the Thunder-bird, Lime-Crazy, Dog-Soldiers', Buf-
flight is known from almost all over the world. It occurs in European folk tales and Japanese
cosmogony. In North America a few of its occurrences are among the Gros Ventre, Cree (RusseU,
Explorations in the Far North, 202)— in both of which cases it occurs in connection with the pursuit
by a round rolling object,— Carrier (Morice, Trans. Can. Inst., V. 5), Dhegiha (Contr. N. A. Ethn.,
VI, 292), Quinault (Farrand, Mem. Am. Mus. Nat. Hist., IV, 116). Boas has recorded many cases on
the Pacific coast from the Columbia River northward (Indianische Sagen von der Nord Pacifischen
Kiiste Amerikas, pp. gq, 164, 224, 240, 26,8 ; Chinook Texts. Bull. Bur. Ethn.. 78 ; Bull. Bur. Ethn.
No. 26, p. 118 ; No. 127, p. 235 ; Journ. Am. Folk Lore, IX, 260).
The diving for the earth during a flood or the primeval water is also very common in North
America. Cf. Gros Ventre; Sauk and Fox (Jones, Journ. Am. Folk Lore, XIV, 234); Ojibwa
(Schoolcraft, Hiawatha); iVIenomini (Hoffman, .\nn. Rep. Bur. Ethn., XIV, 1, 114); Delaware (cited
by Chamberlain, Journ. Am. Folk Lore, IV, p. 210); Cree (Russell, Explorations in the Far North,
206); Carrier (Morice, Trans. Can. Inst, V, 10); Hare, Dog-rib, Chippewa yan (Petitot, Trad. Indiennes
du Canada Nord Quest, 1886, 147, 317, 37S); Maidu (Dixon, Bull. Am. Mus. Nat. Hist., XVII, pt,
II, 39); Kathlamet (Bull. Bur. Ethn., No. 26, p. 24); Yuchi (Gatschet, Amer. Anthr. 1893, p. 279,
280); Cherokee (Mooney, /Vnn. Rep. Bur. Ethn., XIX, 239).
The origin of death is also accounted for in most American mythologies. A version similar to
the Arapaho one is found among the Blackfeet (Grinnell, Blackfoot Lodge Tales, 138, 272); Cheyenne
(Journ. Am. Folk Lore, XIII, 161); Jicarilla Apache (Russell, Journ. Aip. Folk Lore, XI, 258; Navaho
(Matthews, Mem. Am. Folk Lore Soc, V, 77.) In and about California the origin of death is usually
attributed to the deliberate decision of an individual. This idea is found among the Maidu (Dixon,
Bull. Am. Mus. Nat. Hist., XVII. pt. II, 43, 46); Wintun (Curtin, Creation Myths of Primitive
America, 164); Yurok; Yuki; Mohave; Diegueiio (DuBois, Journ. Am. Folk Lore, XIV, 183); Klamath
Lake (Gatschet, Contr. N. A. Ethn., II, 1, 103); Quinault (Farrand, Mem. Am. Mus. Nat. Hist., IV,
III). Specialized forms of the myth occur among the Zuni (Gushing, Ann. Rep. Bur. Ethn., XIII)
and the Tsimshian (Bull. Bur. Ethn., No. 27, p. 72). See also Petitot, Trad. Ind. du Canada Nord-
Ouest, 1886, 114, 115 (Hare),

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 21
falo-Women's, Old Men's lodge and Sweat lodge," said the cow. (The
Sun-dance lodge comes at any time and is participated in by any classes
of people.) So the man did not kill Buffalo Cow, but returned to his tipi at
once, broke camp and went to the camp-circle. He then told tbe people
about the information he had received, as a law for them in the fu
ture.— D.
Told by Tall-Bear. A much more complete tale, accounting for the origin of the ceremonial
lodges, is reserved for the author's paper to be devoted exclusively to this subject.
8. — Origin of the Kit- Fox and Star Lodges.
There was a camp-circle along in the fall of the year. One day a
party of young boys went out for some fun. To their surprise they
came across a hunter (chief) skinning his buffalo beef. They saw
others still chasing the buffalo on their horses. This hunter was just
through skinning one side, and while these boys were looking on he
took out the intestines. The hunter or chief took a slight glance at the
boys and paid no further attention to them. One boy, feeling quite
hungry, reached over and pulled out a kidney and another boy went
for a piece of liver to eat. The hunter saw that they had spoiled
some fat tallow in the beef, got 'mad and took the kidney and piece
of liver away from the boys, who were about to eat them. Tbey were
disgusted, but did not say anything, though the first boy who took the
kidney, got mad also. He felt sorry for his companions. While this
hunter was busy skinning the other side of the beef he took a leg of
the buffalo and struck the chief on the back of his head and killed
him. The hunter did not see him advancing.
After this boy had killed the man, they ran for camp, but the others
who were after beef too, saw what these boys had done and made
chase after the offender. The other boys made quite an excitement in
the camp, but the boy wbo had murdered the hunter took refuge in his
grandmother's lodge. The tipi , was surrounded by the company, who '
at once began tearing the tipi on all sides to catch the offender. Just
then there came a small whirlwind to the tipi, and it began to circle
about it. The boy was gone, and the cloud of smoke went up to the
sky. They stood looking on the cloud of smoke caused by the ashes in
the tipi, and wondered.
Afterwards they saw a boy who had a yellow calf robe going from
them, so they made a charge for him. The boy reached a divide and
went over it; when the company got to the divide the boy was quite
a distance from them. The company ran and charged, but the boy

22 Field Columbian, Museum — Anthropology, Vol. V.
just went over the divide when they had reached the place. The third
time they went after the boy as fast as they could run. but they saw the
boy at the same distance. The boy was slowly gaining this time.
The company made another charge, but when they reached the divide,
instead of seeing the boy, they saw a coj^ote running, occasionally
looking toward them. They then gave up the chase and returned
home, wondering what had become of the boy.
About five years afterward, this boy, who had grown to manhood,
came upon a hunting camp. The first man he met was his partner, the
boy who had taken the piece of liver. He asked him if there was still
a camp-circle of people, and the party told him that there were many
people. "Well,"_said he, "break up your camp at once. Go and tell
tbe people that I have returned to you and will go to the camp-circle
later on. So I want you to go and tell the chief to come and meet me."
So they went and did as he said. The chief of the people went out and
met him coming. He was coming from the sunset, carrying under his
arm a kit-fox hide. He wore a white robe and his body was painted
yellow. The chief saw him, saw what he looked like, left him and
ran home ; but still the boy followed the chief. Instead of reaching
camp from the way he was coming, he switched around and came up
from the sunrise. He appeared on a buckskin colored , horse, with his
body painted yellow, his face yellow, his forehead red, with a red streak
from his eyes, and his chin painted green. On his scalp-lock was tied
a kit-fox hide, while in his hand he carried a bow and lance, with
feather pendants strung along tbe bow. He galloped his horse from
north to south twice, everybody seeing him. He then made a change,
coming from the south to the north, riding a gray horse this time. He
did this twice. He had a horn bonnet on his head and carried a rattle
in his right hand. Attached to the horn bonnet or cap were long
fringed pendants, well quilled in yellow color. His face was painted in
yellow, his forehead in green, with a perpendicular black streak down
his face like a coyote's face. These two appearances before the' people
at the rising of the sun, originated the Kit-Fox and Star societies.
The latter appearance relates to the Star Society. — D.
Told by Coming-On-Horse-Back. See note to No. 7.
9- — Origin of the Ceremonial Lodges.'
A man lived in a tent that stood alone. Something came toward
him from the East. It was a young buffalo bull (waxagou) . The man
went to head it off [in order to shoot it], but it went around him Then
' From informant F.

Oct , 1903. Arapaho Traditions — Dorsey and Kroeber. 23
this happened again. A third time he tried unsuccessfully to stop it.
Tbe fourth time he succeeded in heading it off. Then the bull said :
' Let me go to, your tent. I have come to give you the buffalo. I give
you myself. I have come to tell you of the life you will have, which
will consist in the lodges (dances). There will be the hinanaha°wu,
the bagawa^wu, the haha'^ka^wu, the biitaha°wu, the hiitceaoxa^wu, and
the banuxta"wu." Then the buffalo came from tbe four directions,
and scattered in herds, and could be seen over the land.' — K.
10. — Lime-Crazy.
There was a big camp-circle in which a certain Big-Chief con
trolled the people. This chief had a brother who was just of age to
be of service to the chief, but he was too lazy even to attend to himself.
His clothes and appearance were untidy, so much so that they offended
his brother. The people used to ridicule the young brother's foolish
ness so much, that Big-Chief sometimes felt indirectly insulted. So
one day Big-Chief told his brother to wash his face, brush his hair,
fix up properly, put on better clothes and stir around.
"You had better go to the river and see the women getting water
at the springs and try and get acquainted with some of them. You
will find some decent clothing' hanging around ; put it on and look like
a man; your dreadful appearance makes me ashamed for you," said
Big-Chief. So the brother got up one morning, washed his face,
brushed and fixed up his hair properly, put on better clothing, which
belonged to his brother, painted his face, perfumed himself with sweet
grass and sweet leaves, and started before breakfast to the river.
He was standing at the spring all dressed in good respectable
clothes, when two young women came after water. He went to them
and asked them for a drink, which was given to him. Then he finally
persuaded one of them to go into the brush with him, where he lay
down with her. Now, whenever he saw women after wood in the
timber he made a practice of going and meeting them. Heretofore he
' The origin of the lodges is given more at length in myth 6. The following was obtained
from informant G.
The origin of all the dances (bayaanwu) was thus: A murderer was living apart from the
people, subsisting on berries by the ponds. He had very little food. An animal came toward him.
First it was a coyote, then a wolf, then an antelope, then a deer, then a bear, then a buffalo cow.
He tried to intercept her, but the cow turned, and he pursued her. This happened four times.
The cow said to him, "Do not shoot me." The fourth, time he spared her, though his children
were hungry. At night he heard buffalo all about. Making holes in his tent, he shot and killed
very many. He skinned and cut them up, and made pemniican. Going to the camp of the tribe,
he carried the meat with him and invited the hinanahinwu to a feast. Then he invited the dog so
ciety, the fool society, and so the rest in order of age. All the people ate, but could not eat all that
he had. This was the beginning of life of the people.

24 Field Columbian Museums-Anthropology, Vol. V.
had been known as dreadful in appearance, but now, he was attractive
and charming. Again he persuaded a young woman to go into the
brush, where he lay down with her. (Usually there are some women
who do not tell each other about their love affairs with young men.)
This young man was frequently seen on the hill-tops, and when women
went to the spring for water, he would run down to meet them. He
would walk right up to the prettiest and ask for a drink, On account
of his cunning ways and good appearance he soon overcame the young
women and went with them into the brush. No matter how many
women were after water, it did not prevent him from approaching the
prettiest one. He woul^ walk right up with a smiling face and entice
the woman into the brush, until finally, the people being somewhat
troubled, began to talk about hirii. But since his brother was Big-
Chief, nobody m6lested him. He was seen many times with married
women, and was found sleeping with them, but on account of his being
the brother of Big-Chief, they could not disturb him.
One day the people became jealous of the young man. Not only
were they jealous, but they came to regard him as a regular nuisance to
the tribe. So they went to Big-Chief's tent. "Now if you will give us
your consent tq expel this troublesome young man, your own brother,
you will be regarded as the only ruling chief of the tribe. Your word
to the tribe for anything will be obeyed and your orders will be en
forced to the full extent. You shall have the best of things, a good
lodge, with furniture of every description, and good food, obtained with '
much labor," said the people.
Big-Chief, thinking how much authority and respect he would
receive if be should give consent to the people to expel or kill his
brother, told them that they could do as they pleased with him. So they
took the brother to a deep river and bound his hands together behind
him and threw him into the deep water, but he came out of the water
below them,, walking away from the shore. "Well ! We must try it
over. We have got to get rid of him some way," said the men.
So they caught him again and bound his hands very tight, tied a
heavy stone to him and threw him into the deep water. For some time
they stood watching to see if he would come out, but feeling confident
that he was drowned, started off. But looking down the river, again
they saw him walking on the land. "Well ! That young man must
be expelled in some way,", said the men. The men, discouraged, re
turned to the camp-circle and told the circumstances to the chief. '
The abused young man returned all right, kept on annoying the
women of the higher societies (wives of the head men and warriors).

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 25
But Big-Chief was determined to get rid of his brother and become
the sole ruling man in the tribe. One day he said to his brother:
"Brother, let us go out and hunt for a short time; we must have some
fresh buffalo or antelope meat." "All right," said the young brother.
So they both started off and came upon a large herd of buffalo and Big-
Chief killed a fat one. "Brother, just watch me skin the beef so that
you may know how to do it the next time," said Big-Chief. Big-Chief
went a short distance away and broke off a branch of a tree and gave it
to his brother. "Brother, you may drive away- the flies from the meat
while Lam dressing it," said he.
So the young man walked around frora right to left, driving the
flies away with the branch. After Big-Chief had done skinning and
dressing the beef he said to his brother, "Well, brother, you may stay
here and drive the flies away till I come back with the dogs to carry the
meat home. It is too good to leave and also too heavy to carry on our
backs." So Big-Chief -went away, and the brother still walked around,
keeping- the flies away from the meat. Time passed on and the chief
did not return, but the brother still kept on walking around driving
the flies away.
Big-Chief had taken his brother away to a distant land and left hira
driving the flies away. After the lapse- of three or four years the people
concluded that the young man must have starved to death or else he
¦ would have returned sooner.
Big-Chief, since he had come back from the hunting trip alone,
was the only chief of the tribe., Tbe people felt confident that the
}Ou.ng man was dead in the wilderness and began to abuse Big-Chief's
authority. Finally Big-Chief became discouraged; tbe people began
taking his dogs, tipi — everything that was useful about his lodge, —
leaving him in a desolate condition. "You may go to the outside of the
carap-circle and remain there with your wife," said the people. "You
are no longer a chief, and are unfit for the tribe." So Big-Chief took
his wife outside the camp-circle, and they made a tipi as best they
could, out of tipi linings. They had very poor food and clothing and
were despised and rejected of the people on account of their brother,
But they managed to get along. Sometiraes they would have nothing
to eat for a day. The man would go out with his bow and arrows
and kill sorae .small game to eat. He was very poor-m everything
since the tribe was no longer friendly toward him.
One day his wife asked him to go and search for his brother. So
he started off to the place where he had left him. When he had
reached the place, he could only see just the top of his brother's head

26 Field Columbian Museum — Anthropology, Vol. V.
and the branch, which he was still waving. 'Come out of the ground,
brother! I have come after you I" said Big-Chief . "Well, no! When
you went away from me you told me to drive the flies away, so that is
what I am doing," said the young man.
Big-Chief then returned to the camp-circle, but didn't tell the
people about his brother, though he told his wife that the young man
bad refused to corae home. So Big-Chief and his wife both went^
to the pit. "My brother-in-law, please come out and go home with us,"
said the wife. "No ! I cannot go, for my brother has told rae to keep
the flies away," said the young man. So Big-Chief and his wife re
turned to their tipi. Again they went to see the young man, but when
they got there, they could only see the branch above the ground, as the
young man still waved it driving the flies away. "My dear brother-in-
law, come out and go home with us," said the wife.
Big-Chief and his wife noted that the meat was in good condi
tion. (This young man by walking around had worn away a circular
pit, the meat on top of the ground sinking down with him.) But the
young man still refused to go hoirtie with Big-Chief, saying that his
brother had told him to drive away the flies. So Big-Chief and his
wife returned without' hope. A fourth time Big-Chief went to the
young man, taking with him his wife. "My dear brother-in-law, I
have come again to tell you that the people whom we belonged to have
taken away everything we had since you have been absent. My
dear brother-in-law, if you only could see into our present condition,
outside of the camp-circle, you would feel different. We have had hard
ships to endure continually, and cannot bear them much longer. The
whole tribe has gone against us. Your brother is a coramon man, and
very poor, because of misfortunes," said the sister-in-law, pitifully,
"Come out, brother-in-law, if you please." "All right," said the young
man, and he jumped out of the pit.
So Big-Chief and his wife and brother started for their camp-circle.
When they got there the company of young raen wefe dancing in a big
tipi at night. They were all having a good time. This young brother-
in-law had a lean-back club-board with which he carae out of the pit,
in place of the branch with which he had kept away the flies. Said
the young raan to his sister-in-law, "Sister-in-law, you may take this
club-board and go in and tell the dancers that I have returned all
right." So the sister-in-law went over to the dancers' tipi and said
to the first young man standing outside. "My brother-in-law has re
lumed." "Oh, get away from here! We don't want to hear about
him, and we don't want you here either," said the man. "C^ away!"

Oct., 1903. Arapaho Traditio.ns — Dorsey an.d Kroeber. 27
So she went back and told her brother-in-law at their tipi. "Well,
sister-in-law, you make take this club-board in to the dancers and tell
them that I have returned to the tribe," said the brother-in-law.
So she went back to the dancers and went into the tipi. "My
brother-in-law told me to come here and tell you that he has returned,"
said she. "Oh, you crazy thing, get out of here, go back home!"
said the men. So she returned to her husband's tipi, and said to her
brother-in-law, "They won't let me finish my errand for you and have
shamefully abused me !" "Well, sister-in-law," said he in a manly
voice, "take this club-board and go over there again and tell them that
I have returned, to ray brother." So without hesitation she went again
to the dance and went into the tipi. "My brother-in-law has returned,"
said she. The raen became angry and took the tallow and hit her with
it, greasing her dress, and she was very much insulted this time, but
she bore it in a womanly way. and returned to her husband's tipi.
"My dear brother-in-law, the company has treated me meanly, they
struck me with a piece of heated tallow, which made my last dress
dirty. I tried to endure the abuse, but could not." "Well, let us go
over there together," said the young man (Lime-Crazy), "When you
go ih this time, tell thera I have returned." So they went in together,
and the woman said to the men, "My brother-in-law has returned."
"Oh! You are a liar! Go out," again said the men.
Just then Lirae-Crazy stepped in. "Yes, I am here with this wo
man," said he roughly, carrying the lean-back club-board. Everybody
ceased talking and was silent. "Now every one of you sit erect in a
row and put your legs to the fire and do not niove till I tell you," said
Lime-Crazy. "My sister-in-law, take this club-board and strike the
shin bones of these young raen, beginning here and continuing to the
very last one !" Then the woman struck every man's shin bones. They
s,aid nothing, and endured the punishraent willingly. "Now that is in
return for your ill treatment of, my sister-in-law," he sai,d. Then
Lime-Crazy and his sister-in-law returned to their tipi.
In the morning, Lime-Crazy got up and said to his sister-in-law,
"Go into the camp-circle, to the biggest tipi with the long poles, and get
the best furniture among the tribe. See that your. husband gets the
very best ponies and see that he gets what he needs. Order the people
to give you food, put up your tipi and they will help you hereafter."
So Big-Chief and his wife did as they were told, and in a short time
they had a plenty of everything. They lived happy and well again
and were treated respectfully by the people. They had servants to
look after, their belongings, to get the water and wood for thera. But

28 Field Columbian Museum — Anthropology, Vol. V.
there were people yet in the tribe who still had a prejudice against
Lime-Crazy. One day three young men, who were enjoying the company of '
women at the river, being acquainted with Lime-Crazy, persuaded
him to go out for a hunt. They carae to a big river, and told Lime-
Crazy that across the river, over among the rocks, there were some-
eagle nests. "Let us put a boat across," said the party. So they made
a boat and crossed the big river in it. The three young raen had pre
viously planned to run away from Lime-Crazy, return to the boat, and
cross the river. So when they had first crossed the river, they scat
tered in search of eagles to get some feathers, but Lime-Crazy, having
taken a different direction from the three young men, became separ
ated from them, whereupon the three young men having met at an ap
pointed place, returned tb the boat and recrossed the river, leaving
Lime-Crazy behind. But Lime-Crazy was well supplied with eagle
feathers and started to find his corapanions. Not being able to find
them in the timber, he returned to the river bank, only to find that he
had been deserted.
After wandering about the timber and along the bank of the river,
he heard the voice of a swift-hav/k talking to him, saying : "You may
go to the river, and our grandfather, the Father-of- Waters, will pack
you across. When you first get on him, tie a bunch of eagle feathers
on his head (horns) and tell him that you want to get across the river.
Then, after going a short distance, he will stop, when you will tie on
another bunch of feathers and pray to him, saying, Tn my respect and
reverence for you. Grandfather, I will tie this bunch of eagle feathers
on you, that I may be led across in safety.' Something will occur at the
middle of the river, so you are directed to blow a bone whistle and make
a sudden leap up in the air, after you have tied on the last bunch of
feathers." So , the Father-of- Waters moved on and stopped at the
center of the river : "My Father, have mercy on me ! I will tie on you
my last bunch of eagle feathers, that I may arrive safely on the other
side." Then, tying them on, he blew his bone whistle and leaped
straight up in the river. When he went up the water followed him.
Lime-Crazy almost touched the sky and landed on a hill-top. The
waters which followed him finally receded so the man got back to the
camp-circle. — D.
Told by Cleaver Warden. Lime-Crazy's or White-Painted-Fool's act of tying the eagle
feathers to the monster's, horns, is paralleled by a similar act in one of the Sun Dance rites.
The efficacy of the eagle feathers came from the fact that Eagle's expressed desire, to be made use
ful in everything, was accepted by the Creator (Flat-Pipe); cf. Origin Myth, Arapaho Sun Dance.

Oct., 1903. "Arapaho Traditions — Dorsey and Kroeber. 29
1 1 . — Lime-Crazy.'
In a large camp there was a chief. His younger brother used to
sleep late in the morning and would never comb his hair nor keep him
self clean. Then the older brother said: "My friend, I wish you
vvTOuld get Lip early in the raorning, dress yourself, comb your hair,
and use perfume.^ Look at the young men ; they are all standing on
the hills where the paths lead down to the river, looking for the
women. And they travel about, going day and night; they do not sit
at home." "All right," said his younger brother. So he washed him
self, co^nbed himself, dressed himself, shook his blanket out, and
used perfume. Then he went to the sand hills by the river, and stood
at the place where the women came and went ; even if there were many
of them he would seize one, and though she were married. So his
older brother and his parents and his relatives had to pay horses and
other valuables. Then his older brother planned to get rid of him.
"Have you at last become a great chief, my older brother?" said the
young man. "No, not yet," said the older. "Come, my friend; let
us go hunting." Then they both went off. They came to a herd of
buffalo and the chief killed one. Then he gave his younger brother a
little sw'itch and said to him: "Here, ray friend, drive off the flies
with this. Keep walking about it. Meanwhile I will go back and tell
the people." Then he went off, abandoning his younger brother. The
young man continued to walk, going around and around, never stop
ping, fanning the flies from the dead buffalo. The chief after his re
turn was despised, and abused by the people for having deserted his
brother, until at last he went back to get him. He found hira still
walking about the buffalo, driving off the flies. He had worn a deep
pit around the buffalo. The elder brother said: "My friend, come
out ; let us go back to camp. I am- punished' very badly ; I have no
horses ; I have no tent ; I have no food ; they strike me ; they raake me
camp away from the rest." But his younger brother ignored him ; he
kept going around and around. Then the older brother, unable to make
bim listen, went back. "He will not come," he said to his wife. The
young man had been very much loved by his sister-in-law. "You go
and try to bring hira back," the chief said to her. "I am very tired of
living so poorly. Tell him that we have no tent; that we have no
horses, and that we live in misery." So the woman went off, and came
to her brother-in-law. Merely the tip of his switch was visible above
' From a text by informant A.
' Niibou.
' NiiinanaaiM;ihanai'.

30 Field Columbian Museum — Anthropology, Vol. V.
the ground, raoving around and around, as he still drove off the flies.
The woman said : "My brother-in-law, listen to me. I will tell you the
truth. It is on account of you that we are in poverty ; on account of
you we must camp alone ; they think of us like dogs and treat us like
dogs. Constantly we are abused and treated cruelly on account of
you." "Hei ! lead the way, my sister-in-law," he said, and jumped
out of the pit with his switch. Then they both went back. While they
were still walking, night carae on.
When they reached camp, the nanaana^beigi' were drumming in a
tent. It is they who keep the camp good (in order). The young man
said to his sister-in-law : "Go straight where the drum is beating. Tell
thera: 'Lime-Crazy' has corae back.' Tell thera that when you enter."
Then the woman went inside. "Lime-Crazy has come back," she said.
She had not' got through when they cried : "She lies ! Throw her
out! Kill her!" and she went out again. "I had said only half of it
when they drove rae out," she told her brother-in-law. "Go back and tell
thera: 'Lirae-Crazy has come back.' Tell them that when you enter."
When she had said it, ' the men caught her and put hot fat on her face
so that she cried out for help. "Aba"!" Lime-Crazy said, as he en
tered. "What are you doing?" No one dared to speak. All lowered
their heads. "Come sit like this, all evenly in a circle," he said to the
nanaana^heinigi. Then they all 'sat in an even circle. "Well, my sister-
in-law, take the kakaa°x,° strike them all on their shins with it ; strike
them with all your raight," he told her. So the woman struck each one
of them, all around the circle, with the kakaa^x ; not one of them spoke
a word. After she had struck them all, Lime-Crazy said : "My sister-
in-law, go and look for the best tent you can find, and the clothes that
seem to you to be the best ; and go and select food for yourself, and
horses that are good and sound, and whatever seems good to you.
Whatever is good for life, take that for yourself." Then she did thus,
and soon the tent of the chief (the older brother) stood up finely
again, the best in the camp. Herds of horses belonged to him ; he was
again the first of the people, and lived well. So the older brother was
chief once more. Then he said again to Lime-Crazy: "My friend,
let us cross the river to hunt." Then they crossed the river where it
was fordable, and hunted in the timber. Then Lime-Crazy's older
brother again deserted him. Then Lime-Crazy gathered eagle
feathers. A hawk told him : "Pray to the one that owns the river.
' The society of old men who hold the hinanahanwu. See Nos. 6, g.
' Haaatinahankan, "lime-crazy," or "white-paint-fool." Compare the nank habankan, •¦white-
fool," of the hahankanwu. the fool or crazy-lodge.
^ A wooden sword or wand, used in the biitahanwu. Also any sword.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 31
Say to him : 'Carry me across, my friend ; here are eagle feathers to
be your headdress.' Then the hiintcabiit will come swimming. When
he rises to the surface near the bank, tie the feathers to his horns. If
he stops swimming with you, say again : 'Here are feathers for you,'
and tie sorae to his horns. In the raiddle of the stream" he will try to
destroy you. You will hear a whistle above you. Then remember to
do what I tell you. Jump with all your might." Accordingly when
they reached the middle, Lime-Crazy jurhped and reached the land.
Thus he crossed the river and returned to the carap.
When he went on a journey again, the white owl' (snow-storm)
killed him. Others say it was the lightning that killed him. — K.
12.- — Origin of the Buffalo Lodge.
There was a big camp-circle. One day word was given out to the
people, that a big herd of buffalo was seen and that before it got far
away from the reach of them, it was to be killed for hides and raeat. So
the young- men caught their best horses and had them ready for the
chase. They were supplied with good bows and arrows. It was
ordered by the chief that there should be two parties, who should go
and head off the herd so as to drive them from the other end into
the camp-circle. So they went and surrounded the herd, killing the
buffalo, as they ran toward the camp. There were ten or twelve buf
falo still running, trying to escape. The young men who were just
commg to the camp saw these animals in a bunch and made a charge
at thera. In the herd there was a swift one taking the lead. This ani
ma! was a young steer, very fat. "I must get away or else they will
kill me, for I am pleasing to the_eye," said the steer as they were run
ning together. The rest of the buffalo were cows.
When the young men were chasing the buffalo into camp there
were women on the hill, watching the men after the small bunch of
buffalo running by the camp-circle. When this buffalo (steer) ran
ahead of the others, it attracted the attention of one of the women.
"Oh ! that buffalo looks beautiful ! it is surely a charming creature !
I wish that I could marry him!" said the woraan. As soon as she
had said that, the steer understood what she said and received her
word. "Look at him, he is running gracefully, what a fine sight he
is to rae ! I wish that I could raarry him !" said the woraan. The steer
again, heard the remark and received it. The young men were still
chasing this small bunch of buffalo, but they were unable to kill this
'Naikubaijein.

32 Field Columbian Museum — Anthropology, Vol. V.
steer. The chase ended. The steer had gone out over a divide in safety,
back into the big herd. The people were getting plenty of hides and
meat. Ever3'body enjoyed the feasting; there was also a lively scene
among the women working on the green hides, scraping and tanning;
there were also some games played araong the men and women, such as
the netted wheel, big wheel, the stick game, etc.
One morning the mother was boiling the bones for the tallow and
the water was being used up; so she called her daughter (who was just
married) to go after a vessel of water, quickly. This sweet young girl
took the vessel and started to the river, without any blanket or robe.
When she had filled the vessel with water she turned around and fol
lowed up the trail toward her tipi.
Before she had got in sight, there came out a beautiful, attract
ive young man in best attire, from the bush, smiling, t6 the girl. "Say,
young woman. Stop! I want to ask you something," said the young
man. "What is it? I am in a hurry!" Sfiid the girl. "Well, I think
that you have said something to me," said the young man. "Well, no,
not that I know of ! Don't try to make me believe anything, will you,"
said the girl. "Young raan, ray mother is waiting for this vessel of
water to pour it into the kettle and I must go!" said the girl. "But
don't you remember that you did say something to me directly?" said
the young man in a gentle voice. "Oh, no! I never spoke a word to
anybody. There were some women standing by the side of me, and
there was no young man present to hear what was really said in our
conversation," said the girl. "But young girl, I want to tell you that
you did say something which makes me ask you personally. There
was a small bunch of buffalo which was running from the hunters and
some came direct from the camp to meet us, and when I knew that I
would be surely killed I ran faster and got ahead of the rest. That
animal of which you said you were charraed of its speed and of its
beauty was myself, and I heard what you did say, plainly. Now,
since you wish to marry me, can you tell the truth, whether you spoke of
the desire of marriage or not?" said the young man. "Oh, yes!" said
the young girl, "but I want to know if you can repea^ what I said,
and then I can judge. My mother might come after me. Can you
let me take this vessel of water and then make the excuse of coming
back to take a bath? Besides, I want to get my blanket," said this
young girl. "Oh, never mind! There are plenty of blankets at our
home, and you will be satisfied ! This is. what you said to me: 'Oh!
that one that is taking the lead looks beautiful and charming. I wish
that I could marry him !' and you spoke this sentence before your com-

Oct., 1903. Arapaho Traditioijs — Dorsey and Kroeber. 33 ,
panions standing by you," said the young man. "That is very true.
I can't deny the statement. If you are the identical person, make- haste
and let us start away to make our escape !" said the young girl.
So this young raan started off and the woraan left the vessel and
went along with hira. They followed the course of the river, which was
very winding. When they had gone far enough, they turned off and
went over the divide. They came near the head of the creek, which
had plenty of water and timber. They felt very safe by this time. They
kept on the journey ajlong this creek, until they had come within a short
distance of the mouth of the creek.
When they had reached the mouth of the creek, there was a big
black snag (dead tree), standing, and by its side there was a scabby
bull just getting up frora the ground. "Father, here is your daughter-
in-law !" said this young man to' Scabby Bull. Scabby Bull got up and
rubbed himself against the tree ; then he would roll over on the ground.
The tree was very sraooth and there Were several tracks of buffalo
near it. "Your daughter-in-law has no blankets and needs some things !
Can you produce articles for her comfort?" said this young man.
"Oh! I afti so glad to see my daughter-in-law!" said Scabby Bull,
shaking himself. "All right !' She shall have some things, but let her
close her eyes until I command her to open thera and see !" said
Scabby Bull. So Scabby Bull lay down on the ground and began to
roll over and over and got up, making dust under his feet. "Now
close your eyes until I tell you to look!" said Scabby Bull. So this
young girl did. This Scabby Bull was vomiting out a nice, well-fringed
buckskin dress, with copper pendants, a pair of leggings and mocca
sins nicely made, a beautiful robe well quilled and ornamented with
pendants, a gorgeous belt covered with round plates and many other
articles of wearing apparel. "Now look, young woman!" said Scabby
Bull. She had heard soraething fall on the ground, so she looked and
saw a pile of wearing apparel. "Give these articles to your wife!"
said the father. This young girl took thera and dressed up with thera.
She looked very attractive and the father-in-law was pleased and proud
of his daughter-in-law's appearance.
"Down at the mouth of this creek there is a shallow place ; cross
it and be careful with your wife. Be sure and get home safely !" said
Scabby Bull. So they went and crossed at the place raentioned. On
the other side of the river (not this creek) there was a broad open
prairie for many miles. They traveled along until they came to a small
divide and at this place they halted. "Now, my wife, I want you to sit
down while I go in front of you !" said the husband. So he went in

34 Field Columbian Museum —Anthropology, Vol. V.
front of her and told her to close her eyes. She did as be directed her,
and when she looked up to him she saw a young-looking steer three
years old, well formed in body, which had horns shining brightly and
which were very well pointed. She did not say anything, for she was
eloping with hira. This young raan (buffalo) walked away and the
wife followed peaceably. They- both traveled briskly and finally
reached an immense herd of buffalo, as far as the eye could see. On the
way, she saw tipi spots of the buffalo (from the circular spots near by
them; they have been so considered by, the people to this day). After
they had pitched their tipi, they scraped the inside and had thrown the
waste at the door, or taken it outside and placed it in front of the tipi.
They traveled farther and then reached a regular camp-circle of
buffalo. This woman was surprised by the change, but kept silent.
The steer and wife went directly to his parents, and went in feeling
proud. The buffalo used to eat the people.
When this steer had brought the woman into the buffalo camp-
circle, the old people (parents of the steer) asked him what she ate.
At the front of the tipi there were two calves, a male and a female, at
the kettle, dipping their food into the soup. "What raust we do to
please our daughter-in-law?" said the folks. "Just take that calf
(male) and kill it for her." So they caught him and clubbed him t-o
death. This- woman then ate the calf. The old people were much
pleased with their son'is luck and courage.
The rest of the people (buffalo) heard about the woman, and the
young bulls began to come to see her, but when this young steer heard
them coming, he would go out and tell them to go away. He was very
jealous and didn't allow her to go out by herself (as some people do).
When there happened to be some steers (bulls) passing by, in front of
the door, this woman would look up to see them. "What do you look
at? You must not be attracted by some other young man (buffalo),"
said the husband. So this woman had to remain inside most of the
time. "Oh ! I have to look around sometimes,'' said the wife, feeling
quite tired of her bondage. This steer would take her out when neces
sary, and bring her inside again. One day she got very tired of being
inside so much.
The mother of the runaway girl got tired of waiting for the water
and went to see what was the matter with her, and found the vessel
of water at the river and the young girl gone. When this young girl
had gone after some water, her own husband had gone after some
ponies and therefore didn't know what had occurred at home. The
mother returned to her tipi with her vessel of water, wondering what

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 35
had become of the daughter. An inquiry was made in the camp-circle,
to see who had eloped with the girl, but without any success. So
this husband invited different societies (the Kit-Fox, Star, Club-Board,
Thunder-bird and Lime-Crazy), and counted the membership of each
organization and found that every member was at home. Tbe people
in the camp-circle took pity on him and even sent couriers to the other
five distant camp-circles. The couriers carae back and reported that
nobody had come in with the girl.
That made the husband grieve, and so one day he went to the
distant high hill to mourn over the rnysterious disappearance of his
wife. "I cannot stay by myself ; I shall go out, in spite of the beasts
and hunger; for I think too much of my wife," said the husband (i. e.,
the husband at the first camp-circle). This young man was seen all
day on the top of the hill, weeping, because he loved his young wife.
"I wish I could learn what has happened to my wife ! If I could only
see her face again I would be happy. Wouldn't it be fine to see
her coming to rae now in usual looks and to hear her sweet voice ? I
don't care if I starve to death, for I love her dearly," said the husband.
He was on top of the hill for days and nights, without rauch to eat.
Of course he becarae very poor in body.
This husband cried rauch near a gopher's hill, that the aniraals
might sympathize with him. (When the sweat-lodge is erected the
inside is scraped and the dirt placed in the form of a monument in
front of the sweat-lodge.) One day this young man was weeping so
bitterly that the gopher came running under ground and got behmd
hira. "What are you weeping about? What is the matter or trouble
with you?" said the animal. This raan weeping felt different when
this aniraal spoke to him. He turned around and saw Gopher peeping
out of his hole, and Gopher told him that there was a way to get his wife
back. "Now you raay go back to the camp-circle and get four arrows,
good ones, from somebody, and have them p^iinted, two red and the
other two 'black." So without hesitation the man went away, rejoicing,
because he was told that the steer had eloped with his wife.
This young man got to the camp and searched for the very best
looking arrows. He finally got to the tipi and procured four nice
looking specimens, which he at once painted, two red and two black.
"Now, young man, there is but one direct trail to them. I want you
to look carefully and note carefully what I do. Frorti this hole (gopher
hill), I shall start, and you shall erect these four painted arrows in a line,
at a reasonable distance," said the gopher.
So this young man staked these arrows out in a straight line and

36 Field Columbian Museum— Anthropology, Vol. V.
watched tbem carefully. Then Gopher went under the ground and he
reached one arrow; it gradually disappeared from sight; and so on,
until all had gone out of sight. Gopher carried these arrows with
him in search of the lost woman, until he reached the tipi where this
young girl was sitting. Gopher dug his way to the door of the tipi
and got behind the tipi pole, on the right of the door, and slowly peeped
around the pole to see the eloped wife, Just at this time the woman
was getting anxious to go out for a moment. This animal (Gopher)
knew that the woman was very tired. '1 want to get out, man." "Why
do you want to go out ?" said the husband. "Well, you know," said
the woman. "Do take me out, to the sarae place, quickly," said -the
woraan. Gopher understood the conversation. This party, husband
and wife, had a sage mattress, thick (it was all loose), which made
it impossible fof Gopher to work his way to the woman.
When the husband and wife were getting ready to go out, this
animal understood the place they were going to and so he went on
ahead, under ground, and made a circular hole, deep enough for her.
Just as soon as she sat down, there came up Gopher to her collar bone
and said to her : "I have come under ground on an errand, to get you
back home." "Oh! You don't say so!" said the woman, quivering.
"Well, yes, I am doing it for your own benefit," said, Gopher. "Make
haste now and take these arrows and stake them in four places around
the hole — ^two black ones on the south and two red ones on the north."
"When the steer asks me to get up. if I am through, tell him, 'Not
quite ready,' while I am making my escape," said the woman to her
own robe. This robe was supported by the arrows, which raade it look
natural. "Are you ready to go back to the tipi?" said the steer. "Not
quite ready," said the robe. This steer was walking to and fro, and
for tbe third time, asked, "Now are you ready?" "Not quite ready
yet!" said the robe. "Didn't I tell you before of my horns," s^id the steer,
looking very mad. "Now for the last time, are you ready to go inside
again?" "Not quite ready yet," said the robe;' 'T will not accept your
word! here it goes!" said the steer, walking backwards to make a
plunge. He went to her and hooked her with all his strength and
might, and landed her quite' a distance. Then he went to her, hooked
at her many times ; but it was raerely a robe. After finding out that it
was just the robe, the steer rushed at the arrows still standing and
hooked tbem and broke them into several pieces. This steer then went
from place to place, inquiring about his wife, but nobody could tell
him anything of her.
While he was running around, a different gopher, who happened

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 37
to see the party getting away, told on them to the steer. (This occurs
among people in every-day affairs.) The steer gave notice to the
rest and they all started after the escaping party (Gopher and the
woman). This Gopher, thinking that they had gone far enough,
peeped out to look back, and he saw a cloud of dust in the air, caused '
by tbe moving of the buffalo. "The whole herd is after us !" said
Gopher to the woman, "so we have to make haste to get to your own
husband." They were traveling under ground to the place where this
man fasted and wept, and they finally reached the hill. Gopher pushed
the woraan up from* the ground. The husband and wife embraced each
other, telling each ether that they, were, very glad to raeet again and
to be together once more.
"Now I want you folks to travel fast toward home, for they are
still after you (the woraan). Go, and be sure not to rest on the way !"
said Gopher. So they both started off and traveled for home. About
half way there, they came to seven big Cottonwood trees and stopped
to rest. The buffalo herd was still running after the woraan, and had
gone by the tree, not noticing the man and woman. There was one
cow and calf who were both tired out, and they stopped to rest by
the seven cottonwood trees. In the raorning, the wind was blowing,
and it happened that the cow and calf were resting from the wind.
"Say, raother. that tree gives off a human smell, like that of the
woraan we are after!" said the calf. "Oh! don't begin to think of
catching thera!" said tbe mother. The young calf was walking around
and came to the tree which gave off a heavy human odor of a woman,
that woman especially, which the calf constantly referred to, to his
mother. "Just come here, mother! Smell this tree yourself and you
will be convinced !" This calf then looked up the tree and saw the
man and woman. ' "Say, mother, come and see the man and woraan
up in the tree!" said the calf. When the mother had seen the man
and woraan, she ordered the calf to go and inform the others that they
had discovered the runaway party, up in the tree.
So this calf started running with all his might, raising his tail
and leaving a dust behind. This calf reached the last herd on the
gallop and immediately informed the firsf calf to go and tell tbe
next herd ahead of them. When this calf had reached the third calf,
he said, with a loud voice : "Listen, people ! We have found the man
and woman up in the air and want everyhcdy to turn and gO' back !"
So this herd turned and ran back, while the fourth calf, directed, went
on to inform the others. They did this until every herd got the news.

38 Field Columbian Museum — Anthropology, Vol. V.
The steer, who stole the woman, was in the lead, running across the
lines just like a war chief. When he heard the news, he was grateful,
for he wanted to punish the party. Finally, the whole herd surrounded
the grove to make an attack. This steer selected tbe very best young
bulls, to make the first charge against the tree. Each was successful
in the third atterapt, but at the fourth time they broke their horns.
This man bad bows and arrows, and everything. The animals made
a rush at the tree and he would shoot at them. Of course, these ani
mals would break the splinters off the tree and make it fall. When
it fell, it rested against another one, making another protection for
the raan knd woman. Day after day the buffalo would hook the tree
that the man and woman were on, but when they made it fall it would
rest on the next one. This happened until they were on the last tree,
and the buffalo were hot at it. Toward evening, one-half the tree
trunk was hooked off.
Gopher, anxious to know if the party had reached their home
safely, went out, running under the ground, and reached the place
surrounded by the immense herd ; he saw the fallen trees and also
noticed only one tree standing, where this man and woman were for
safety. The buffalo aimed to go for the tree in the morning, but
Gopher had reached the scene. During the night. Gopher raade his
way to the bottora of the tree, and made a hole, big enough for the
man and woman. He then climbed the tree and told the man and *
woman to come down, for the buffalo were heated, and that there was
no show for them. So they came down slowly and followed after the
Gopher into the hole at the foot of the only standing tree. When
these people had gone in, this Gopher closed the hole solid, so that
the buffalo could not notice it or sraell it. The Gopher, with the
woman and man, again traveled under ground to make another escape
during the night. Just about the time the morning star (the cross)
arose, the party had reached the main camp-circle.
Gopher threw 'up these people, man and wife, out of the ground
just as the sun was rising. The animal closed its hole, such as we
generally see early in the morning. Thus, the , woraan was brought
back in spite of the hard positions she had been in. The man had
also had the same experience toward the last, but now they were both
happy. A general good feeling prevailed among tbe people when the
couple arrived, for there had been much mystery about thera.
Some tirae afterward, this woman gave out word that she had
brought good tidings for the people, i. e., the foundation upon which
we must live. In the tribe, there were old raen and women, but thev

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 39
1
had no knowledge of laws of nature. So one day she invited the
people to gather together, for she had a message to tell them. The
people asserabled without delay. "The first thing necessary, for all
concerned, will be the selection of old raen and worhen," she said.
She got up to review the people carefully, taking much pains in what
ever she would do or say to the people.
She herself selected seven old men and seven old women and gave
tliem intellects to understand and reason with her. "There shall be
certain duties for the old men to perform and also for the women.
Now, for the temporal benefit of all, be it known to the people that
this day I shall pledg^ for a lodge, which shall be called by the people,
'Buffalo Lodge' ; that whatever the lodge shall consist of, ij: shall be a
general blessing to all, now and hereafter. May the old raen and
old women so conduct the lodge, in a sacred way, and may the
prayers or offerings be heard by the Man- Above, and its wonders ; may
the sacred lodge be a cleansing power to all, and may the people mul
tiply and be supplied with all the necessaries of life. May my foot
steps be revei-enced by the people, for I am teaching the command
ments of the Giver; that the people may know between right and
wrong, and above all, live in plenty to old age. So let this pledge be
known to all, and the teaching of the Buffalo- Woman's lodge spread,"
said the woman.
The old men and the old women gave thanks for the young wo
man's vow and were in accord with her. The Pledger of this lodge
shall be the White-Bufi'alo- Woman, and there shall be two red stands,
two white stands, a cow and a calf, steers, calves, and a bull, also there
shall be two owners of poles.

There are seven tipi poles tied all together and a red painted dig
ging stick tied to the center bunch of poles, which makes it a center
pole. This digging stick is placed horizontally to the pole, and there
are several bunches of the poles, four in a bunch, which rest against the
digging stick, making the lodge appear like an ordinary tipi. The
tipis are used for cover on all sides. The painting takes place during
the day, and dancing by the participants at night, in rotation, according
to the degree. The' owners of poles, their caps and belts painted in
white, take the lead.' They go to the south side and at the opening
of the song by the old priests and old women, dance, blow the bone
whistle and move their heads sidewise. After they have given tbe
dance at this spot, then they go to the north end or side, facing toward
the center and dance tbe same way. After this, tbey go back to the

40 Field Columbian Museum — Anthropology, Vol. V
starting place and face toward the wall of the lodge and dance the
same way. Then, after this is done, they move to the north side and
face to the wall of the lodge and dance, and so on do the others dance,
by degrees ; the cows take this last part. ,
White-Woman has a bed in the west of the lodge and cows and
calves by her side. These people cannot move or even go out to water,
unless the relatives and friends provide the means to give relief from
tirae to time.
These things, which are given as payment to the grandfathers and
raothers, raay be arrows, bags, parfleches, ponies, meat, moccasins and
other useful articles. This was not done at the first ceremony, be
cause this woman, who returned, taught the people the routine of the
ceremony. It was an easy thing in the start, but after that, the people
had to pay for obtaining the rights of the lodge.
This ceremony lasts four days, and at times' the young men are pro
hibited from -witnessing the j>erformance during the day. That is on
account of the painting and undressing of the wom.en. At the fourth
day these women put on their full dress to dance, the same way as at
every night. After dancing, they go out from the lodge and go to the
southeast corner of the camp-circle and walk through the tipis, then
come back tp the center and go to the southwest corner and walk
through the tipis, all the women blowing their whistles. Then they
return to the center again, go to the northwest corner of the camp-
circle and go through the tipis, come back to the center and then go
over to tbe northeast corner and pass through the tipis. This is done in
order to cleanse the camp-circle, so that there will be no sickness among
the people. The fifth tirae, they go to the east part. Before they go,
a man goes out there as a spy for the people. He has a panther quiver,
bow and arrows, the women (buffalo) walking together toward this
man, the White-Buffalo- Woman following the herd, walking with two
canes, very slowly. White-Buffalo-Woman stops at a distance from
the rest, when they are seated on the ground, as if to rest and to make
water. This man with bow and arrows makes a fire, which makes a
smoke to rise up in the air, thus giving an odor to the whole herd.
When the herd smell the smoke they retreat back to the lodge. Of
course this man (the maker of buffalo) tells his war story when he
makes a smoking cloud to the buffalo.
A chief's or warrior's wife is selected to take tallow and be shot at
by the man. This is considered a privilege above the rest in certain
ways, because tbe people had to give up more goods, etc. When they
reach the lodge, this man hands the tallow and arrows to the woman,

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 41
marked beforehand, and the herd moves around the lodge and enters
into the lodge, where they seat themselves all around the center pole.
When they are going in the lodge these calves look for their mothers,
by walking around, and suddenly sit down by their sides. Then this
man goes around and looks for the buffalo (cow) he shot at, and finally
he locates it. He pulls the arrow ,out of the side of the cow, perhaps,
and rubs the arrow on the head of the dead cow. Then he tells his
war story, how he took the scalp from the eneray, sharpens his knife and
begins skinning the beef on the side^ to see if it is fat. He cuts the
piece of tallow (the woraan gives him the tallow secretly), and holds
it in the air so that the people may see it. He says to the people that
the beef is fat. The old men and old women thank hira for it, so this
tallow is divided equally araong them for their use in painting, etc.
On the fourth day, toward evening, when all others have danced,
White-Buff alo; Woman is raised and carried around the lodge (the
people touching her for long life and happiness), and is brought back
to the place again. Then she removes her headdress and sits down.
The others then take off their caps, and at the opening of the song,
run to the river for a drink, each carrying a dipper with which to drink.
Some who can afford to do it, ride ponies; the rest run for a drink,
just the sarae as do real buffalo, when going to the river for drink.
They return to the lodge and then undress themselves, hang up their
caps, with all their paraphernalia ; so with White-Buffalo- Woman. All
of the men who had wives in the ceremony filled their pipes and placed
them in front of the priests and old women.
This night these old people are to sing all night until sunrise.
Every time they sing four songs they smoke a pipe for recreation.
They sraoke the pipes until they are all used up, and if they should be all
smoked before morning, the old men call for the pipes to be filled.
When the sun rises, they cease and proclaim the ceremony at an
end, in accordance with the Giver. Then the old men and women and
the dancers all disperse to their homes, getting out frora tbe lodge at
all sides. The camping ground is then left and the whole camp-circle
move to decent ground. — D.
Told by Little Chief. Cf. No. 13. That buffalo formerly ate human beings was also
believed by the Cheyenne (Journ. Am Folk-Lore, Vol. XIII, p. 161) and Blackfeet (Grinnell,
Blackfoot Lodge Tales, pp. 138, 272). According to a Pawnee tale the buffalo resented the action of
a certain witch-woman who ate human beings, and devised ways of killmg her as a punishment for
not eating buffalo meat.
For the incident of the rescue from the trees, see also No. 83. In a Pawnee tale, -a boy con
fined in a tree by furious buffalo is rescued by a bob-tailed dog.
The idea of the reanimation of the buffalo calf, after having been used for food, is responsible
for certain rites in some Pawnee ceremonies of to-day.

42 Field Columbian Museum — Anthropology, Vol. V.
13. — Origin of the Buffalo Lodge and the Sacred Bundle.
In the camp a man and wife with several children had but one
pony to use. This pony had a big lump on one ankle and had a very '
sore back. One day, the entire camp- circle broke up for a hunt. This
poor man didn't know what to do about his property, consisting of
bedding, cooking utensils and small parfleches. The people soon started
off, driving tbe ponies packed with poles, parfleches, bags, bedding, etc.
This poor raan and wife caught their pony to carry the burden. They
made a travois of poles, which were tied to the saddle, and a netted
platform of willows across the poles behind the pony. On this platform
tiney placed their children with a scanty supply of food. The wife got
on the pony and the husband was obliged to walk. The people had
gone over the hill, when these folks started. They seemed to be satis
fied after starting, but were so far behind that they didn't know the
course of the raoving camp. '
Night carae on when th.ey had reached a running creek at the foot
of a high mountain. The scenery at the head of this creek was very
beautiful, and the water in this creek was very sweet, because the snow
was still on the tops of tbe raountains. "Well, ray wife, our pony can'it
go much farther : we shall have to camp for the night. I think that I
can get some game to-morrow, for there are fresh tracks , along the
creek. Then, while I ara out, you can go into the woods for rabbits
and go along the sides of the mountains for eating-berries. If you want
to remain in here the rest of the season I shall try to get our subsistence.
You know that if people had had sorae raercy upon us they would have
given us assistance, but they simply left us," said the husband. So they
pitched their tipi by the creek.
In the raorning the man went out early in search of game. He
saw antelope and deer, but they ran away before he could get within
range of them. He went back to his tipi and told his wife about the
game. The woman remained at home closely that morning. What
they had at home they had divided equally araong themselves to satisfy
their hunger. The wife was a good woraan and was willing to do what
the husband thought best. "Well, wife, I see nothing ahead for our
benefit except that we raake our permanent camp here. We can't under
any circumstances make headway with our pony," said the husband
to his wife. "All right," said the wife. They then turned their pony
loose to graze along the bottoms of the creek. This raan would climb
the hills and mountains occasionally to look for game. The wife was

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 43
very industrious in providing for ber children. She would bring in
rabbits, berries and hog potatoes, which were quite a help to the family.
One morning the man went to look for game. Just a short, distance
from their tipi he saw some antelope grazing, but as soon as they saw
him they ran away. He followed their trail down tbe creek, but there
was another herd of antelope and deer on the side of a raountain. He
stopped and went around to get within range of them. The animals
saw him advancing and soon ran away and disappeared. But he didn't
get discouraged. He kept going on to kill something for the folks to
eat, but at last he returned home without anything. When he went
into his tipi his wife had prepared his supper, which consisted of a
rabbit and some berries. "I saw plenty of game, but I can't get close
to it. I have even followed them for a distance, but without any suc
cess," said the husband. "Never mind, I have brought plenty of rabbits
and berries from the woods to-day. I guess we won't starve, for I
know there are plenty of them yet," said the wife.
The next morning the man started out again for the sarae thing,
and the wife with some of her children went in the woods for more
rabbits, etc. After the man had gone a distance, he saw antelope
again. He at once threw himself down, to keep frora being seen by
the animals, but the animals being very sensitive soon ran away. After
wandering in the woods and mountains in search of game, he returned
home without anything. He went into his tipi and found his wife con
tented, because she had brought in more rabbits that day. She gave
him a good meal, and they retired for the night. "Well, my wife, I am
always very careful when I see the game, but somehow they will get
away before I can get close to them. It is no trouble to locate them,
but to get within good range of them is a raatter of difficulty. Never
theless, I shall try again in the morning," said he.
In the' morning he started out in a different direction, this time
confident of being successful. His wife was at home, fixing up things,
getting wood, cutting forks and poles for her own use. She went out
also, after doing the chores at the tipi. This man was walking along
looking ahead of him and occasionally looked back of hira, anxious
to spy antelope or turkeys to kill. Finally he carae to a buffalo cow
and calf, grazing on short grass. He stopped and wondered, ' This
is the first time I have come across a buffalo cow and calf since I have
camped here. I failed to get close to the other animals, but now I ara
quite sure this time of getting a supply of fresh beef. That cow and calf
are -busy grazing in the grass, and they can't see me as quickly as the

44 Field Columbian Museum— Anthropology, Vol. V.
others. So I shall go very slowly until I get close enough to shoot
the cow," said he.
When he was near this buffalo cow the animal looked up and
turned around tq him : "Stop, and listen to me, Man ! I have watched
your movements every day, so of your wife, and have found out that
you are both good in your hearts, and raean to live up to the -require-
raents of husband and wife. I took pity on both of you and your chil
dren. You will no-w' go back to your tipi and begin cutting arrow
sticks (dogwood) and raake one hundred arrows, and let your wife
be getting forks, poles and all the wood she can get over to the tipi.
Be obedient to ray order, for I have corae to. reveal things which you
shall observe hereafter," said Buffalo Cow. This man stood amazed,
but put full confidence in the aniraal. He knew that something or an
animal would come to him,, either in person or through a dream, so
when Buffalo Cow spoke to him in this language he obeyed.
Without further searching for game he started toward home, feel
ing encouraged. On arriving there he found his family contented. His
wife had returned. He saw rabbits skinned and hanging on poles, and
berries lying on small hides to dry. The children were playing, and
eating berries. Their pony was getting fat and seemed to be wild.
"We were very lucky this morning, we killed quite a number of rabbits,
and got home sooner than usual," said she: After the raan had eaten
his meal he told bis wife to cut the forks, poles and gather the wood,
every time she should go out for a walk. He, didn't tell her that he
met a buffalo cow and calf, but kept it to himself. The family spent
the day pleasantly, and after sunset retired for a good rest.
In the morning this man took his knife and started to the wqods
to cut the arrow sticks, and his good wife went to the woods in a differ
ent direction for the poles, forks and wood for the fire, which she se
cured every day. Her husband returned home with one hundred sticks.
He at once began peeling thera and put them out in the sun to dry.
After he had them peeled, he cut them at the proper length. He set
himself to work day after day, sometimes continuing until late in the
night straightening the sticks. After preparing them he took hawk
and eagle feathers and feathered them. Also he took all the sinew
from his wife and left very little for her. He was making the arrows '
day after day. Sometimes he would make ten arrows in a day and at
other times more than that number. His wife was still on the go to the
woods and elsewhere, killing rabbits,' gathering wild berries, cutting the
forks and poles and gathering some firewood. She placed the firewood
all around the shelter tipi four or five ieet away from it. Their tipi

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 45
was very rough, for it consisted of different materials. It was really a
shelter lodge. This woman gathered firewood in case there should
come a snow-storm, and by placing it around the tipi it answered for a
good wind-break. This man was very busy making the arrows for
days, until at last he had them all raade, such as we have nowadays,
for buffalo. He also raade a good solid bow. The wife hid plenty
of berries for her children and some rabbit meat on hand, besides a big
supply of forks, poles and firewood.
"Now, dear wife, I am going to take a good nap for a rest,
and if there should be a stranger's voice outside, don't get frightened.
I want you to be brave while I am sleeping. Don't call me, for help,
if you do get scared. Be sure and control yourself well, and be cour
ageous," said he. So he tied the hundred arrows to the bow and leaned
it up against his lean-back and went to sleep for a good rest. During
all the tirae that he was asleep the buffalo cow was revealing something
to him. Just about the time he saw everything in his dream and under
stood the gift from the animal, this wife heard a big noise at a distance,
and it was about daylight. The noise was approaching their lodge.
The woman beard very distinctly the footsteps of animals' on the snow
near the tent. She remembered what her husband had commanded,
so she kept silent. The temptation was so strong to look out that she
went to the door quietly and opened it just a little, and right by the
door, about four feet away, was the buffalo. Had she wanted to, she
could have touched the animal. She looked beyond this standing buf
falo and saw an iraraense herd in front of their tent. She then awoke
her husband quietly and told hira that the buffalo were standing outside
within four feet of the door. The husband got out of his bed and took
his bow and arrows, went to the door, opened it and shot the buffalo at
the heart, and it started vomiting. The animal fell dead a short distance
from their lodge. Then he shot at the other buffalo until he had used
up the one hundred arrows. Every time he shot an arrow he killed a
buffalo. ^ "Let the other buffalo retreat and stand far enough from
here" (about four or five miles), said he. The herd retreated and
went to grazing just far enough away for him to see. "Now, ray dear
wife, look out and see our "future dependence. We have been pitied
by- somebody," said he. So this raan went to work skinning the beef,
while his wife carried it to their shelter. He worked at this day after
day, as also did his wife, with the meat, she sHcing it and placing it on
the poles to dry. Sometiraes the man got sleepy from skinning and
lay down by the beef and slept for rest ; then, on awaking, he would go
to skinning again. His wife and children were working at and helping

46 Field Columbian Museum — Anthropology, Vol. V.
with the meat. After the butchering was over, the woman finishing her
work on the meat, she went to work and got buffalo hides, s^craped and
tanned them and also got poles made for the tipi, with plenty of every
thing. Their pony was hog fat and wild, but stayed close to their camp
ing place. The man was entirely a different person in heart and raind, and at'
the same time very industrious. He would be gone every day, looking
for soraething. One day the wife took the good bones of the buffalo
and pounded them and placed them in a kettle to boil for tallow. Then
she roasted the best meat (the tenderloin, perhaps) and got it very
finely beaten, mixing thoroughly the meat and the tallow, and nice
sweet pemraican was made. It was about the size of the buffalo intes
tine. She got the lining of the intestine and put this big pemraican in it,
wrapping it very tight with another lining, and calltd her husband.
"Now, my dear husband, here is the pemmican," said the wife. "Good !
That is the right thing to do, my wife, I shall take it and pack it to
morrow," said he. The night came on, and the family retired.
After breakfast, next morning, this man packed this bundle, of
pemmicai) on bis back and started off in search of the carap. He trav
eled day after day, until he reached the big camp-circle. When he met
a person outside of tbe carap ground he asked for the chief's tipi. It
was pointed out to him. So he went to it and entered with his bundle.
"I have brought this bundle of pemraican for all of you to eat," he
said, seating himself. "Well, I am glad to see you again. Thank you
very much. Wife, tell the old man to cry out for the people to come
and eat this pemmican, brought in by the old man who was left behind
with one pony, — the man was deserted entirely, because he was very
poor," said the chief. So the old man went out and cried with a loud
voice, saying : "Listen, all you people in the carap. Be it known unto
you that the man and wife and their several children who were left in
the wilderness, have arrived at the chief's lodge, and brought with them
a big bundle of pemmican as his present." The people were starving
for beef and responded quickly. They carae in and took off any amount
they wanted and ate it with their children. As the people took cakes
of it, it retaine^d its original size. The people were all fed and still
there was plenty of it left to feed some more.
This man then said to the people that he had to return home, but
he wanted the whole camp to follow him. "Yonder, at tbe foot of those
high mountains, you wil! find my tipi, along the creek bottom," said
be. So he started off. The old man cried out again, saying: "The
man who was left behind says that all shall break camp and follow his

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. -47
' trail to his own tipi yonder at the foot of those high mountains, where
you will find his camping place. It is also ordered by the ruling chief.
So all the people get ready to go there!" The camp-circle was soon
broken up and the people started .off in the direction pointed out as
they packed up their ponies. There was a long string of people going
to the country of plenty, and when they had got to a big divide,
looking toward the creek at the foot of the mountains, they -saw herds of
buffalo all over the bottoms and on the sides of the mountains and on
the hills. They didn't know how to get to his tipi, because the buffalo
were standing in the way. But the people continued the journey and
the herds parted, making way for their passage. So the people (camp)
got there and formed a carap-circle, all tipis facing toward the sunrise,
with this man's tipi back in the center.
The people of course went about their occupations. Some went to
the wife of this man, who had plenty of dried meat, to get some to eat.
Since she was a good woman she welcomed the visitors and supplied
them with a sufficient araount of meaf. When she handed thera the
meat she had a smiling face, and asked them to come again. The
buffalo, in immense herds, were seen at a short distance from the new
camp-circle. In fact the herds were all around the whole camp grazing
on short grass. Sorae would even clirab the hills to look at the buf
falo, but they were over all the earth, as far as their eyes could see.
After sorae tirae had elapsed, the raan who had brought the whole
carap to his place went to the chiefs and head raen of the tribe to tell
them the secrets. So they provided a big tent for a general gathering
to hear him tell the story of himself. He told the people that since
he had camped alone, he was living without any trouble, and because
he thought of his own race and having plenty of food, he did take a
bundle of pemmican for all to eat. But, above all, he had something
else to tell them, and that was, the precious gift of Buffalo Cow and
Calf, for an abundance of animal food, etc. ' Well, people, as it is very
necessary to do something in order that we may live in peace and
prosperity and to have long Hfe for each and all, you raust ail know
that my wife shall erect a Buffalo-Lodge, for the benefit of
ourselves and the people in general ; that this ceremony shall especially
benefit the woraen in their daily occupations ; that their seed may
increase ; that the Giver of this lodge may be an everlasting protection
and guidance to us all ; that the food for us hereafter be abundant and
cur burdens in life be lighter. So jmay it be heard throughout the
country, and may its teachings and powers be established among the
pecple," said the man. The people gave thanks and put their whole

48 Field Columbian Museum— Anthropology, Vol. V.
confidence in him. (In the camp, there were old men and women, but
they were ignorant of the natural law which had just been given to
the race through this man ; in fact the people at that tirae were
ignorant of things and to a certain extent wicked. They were without
tribal law and had no feeling of sympathy one toward another, and
for that reason, this man who had rescued the people from starvation
was left behind with such a heavy burden.) This man then gave the
old people wisdom and knowledge of the various natural laws. He
gave thera certain degrees with the right to conduct ceremonial dances.
Although these old people had never been in any'ceremonies, they were
given full degrees, because tbey were old in the tribe and were the
only ones to conduct the rites. Thus a Buffalo-Lodge was erected in
the center of the carap-circle, the old priests and old woraen conducting
the ceremony. This was for the blessing of the people, for the increase
of the race and for an abundance of food.
After this was over then he himself pledged for an Old Men's
Lodge. Before the real ceremony began, this man (Pledger) was
telling the priests how he came to obtain raercy frora Buffalo Cow and
Calf in tbe wilderness with his large family; that a large sacred bag
was revealed to hira; that before anything should take'place this sacred
Dag (wah-sahk) had to be made for him. S6 it was made under his
direction by the priests and old women. It consisted of bear claws,
buffalo horns, rattles, buffalo tails, paint, tallow (incense) and stones.
Thus an Old Men's Ledge was put up in the center and conducted
by the old priests and old woraen. These priests and old woraen have
even since transmitted the rites to this dav.

The place where this man obtained the full mercy from this ani
raal was very picturesque, the tops of the hills and mountains were
pointed, like the shape of the sacred bag. This man said that the
paint in the bag is for cleanliness, old age, etc. The bag is painted
all red, everything that it consisted of pertaining to life. It is the
v.'atchful eye of the Giver. This doctrine began about the middle part
of the world's Creation. Hocheni has the bag yet, but the contents
were burned with their owner, Circle-Chief. — ^D.
Told by Black-Horse. Cf. No. 12. The sacred bag referred to in the tale, is said to have
been left by Curley to Backward, who in turn gave it to her grandchild, War-Path-Woman, the
present keeper.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 49-
14. — Origin of the Buffalo Lodge.'
A man fasted several times. He not only abstained from food
and water, but inflicted pain on himself. Then he saw a vision. He
saw women in a lodge, wearing wide belts and headdresses, carrying
small hoops. Whenever they moved the hoop they blew their whistles.
At the back of the lodge were old men, singing, with rattles. The
women danced where they stood. After each song they changed their
place. At the end of the fourth song he saw the woraen turned
to a herd of buffalo and tbe old men to bulls. Then they disappeared,
excepting one, a white cow, who remained sitting (= lying). She had
been a woman who had worn white ornaments. The man saw this
vision several times. It was shown hira by heisananin (our father).
Then a woman who had a sick relative heard of what this man had
seen, and pledged to have this lodge (dance) made. Then the dance
was made the first time. — K.
15. — Origin of the Seineniinah^waa^'t.^
Young men were traveling for war. They were camped near a
place where a wom.an had died several years before. It was evening
and they were on one side of the trail. While they were all busy about
something, one of them saw the dust of a person whO' was coming on
the trail. They did not know who it was ; thinkirig it might be an
enemy, they left their food lying on the ground, and prepared their
weap>ons. Then they saw that it was a woman. When she was close
to thera, they recognized her as the dead woman. All said it was a
mystery. They asked her who she was, and she said*. "1 am the one
who was buried by the trail several years ago. I have corae back to tell
you something. I will not yet tell you, but will go -with you wherever
you go." She accompanied them, cooking for them, and they were
victorious in every fight. They brought back wifh them scalps, cloth
ing, and horses. -The woman took many things from the dead. When
they returned, they painted black, dressed themselves, and marched in
line thrpugh the camp, the woman going last. They were invited from
one tent to another. The woraan was recognized, and the men told of
her coming to them. She said nothing. At night she had the crier call
out that she wanted the largest tent put up. for she bad soraething
to tell. The tent was erected and at her directions the young raen and
» Told by informant E.
' Told. by informant A. He said that the same mylh was told also of the origin of the (recent)
peyote-worship.

50 Field Columbian Museum — Anthropology, Vol. V.
young women dress-ed themselves, and drums and a feast were brought
in. The woman said : "I have come back to show you a dance. It is
called seineniinah^waa°t. Young men and young women will dance it
after a victory." She taught them the songs and showeG them the
dance. She showed them the tiaxanatiit, the touching with tbe feet;
the tcaatceciinatiit, untying, when a man gives something to the woman
with whom he dances; and the tceaatiit, the welcome ("scalp-dance"),
and the niina°tah''waa°t, the rejoicing dance ("war-dance"). When
she had given the people this dance, she said: "I came to show you
how to be happy -while y6u live on earth, and to love each other. I
am going back where I came from." Then she went back. — K.
i6. — Nih'aNca" loses his Eyes.
Nih'a^ga" went down the river and met a man who was in the act
of throwing his eyes up in the cottonwood tree-tops, and he was very
much interested in him. Nih'a"9a° went to. this man weeping for
mercy, and saying, "I come to you that I may be taught of you how to
perform your wonderful trick." "Oh ! You are smart enough ! What
more do you want?" said the man. "Well, you see I like your way
and want to follow your footsteps," said Nib'a^ga". Finally the -man
consented and showed him. This man stepped off and said, "Let my
eyes light on the branches." Then his eyes would go from him and
light in the tree-top. "Well. Nih'a°ga°, that is the way you must do,
but not excessively," said the man. Then the man said, when the
eyes were up in the tree, "Let ray eyes come back," arid sure enough,
they retumed to him.
This man went away, and Nih'a^ga" went in a different
direction. Nih'a"9a'' came to a bunch of cottonwood trees
and did ' as the man had done. Now Nih'a°<ja° was in
structed not to do this trick unless it was necessary. Nih'a°9a° being
successful in the trick went away very proudly and came to a second
bunch of cottonwood trees and commanded his eyes to light-on the
tree-top, and they did so. Then he commanded them and they returned
to their sockets. This made Nib'a^ga" -very proud, and a third time
he attempted to exercise the power which had been given him.
While he was hunting soraething in the- tall grass, he came to a
big grove of cottonwood trees, and stopping, commanded his eyes to
go to the top of the cottonwood trees, saying, "Let my eyes be at the '
top of the trees, fastened to the branches," and it was so. His eyes
were hanging entirely separated from liim. "Well ! Now let my eyes

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 51
return !" said Nih'a°9a°, but they did not return. "Let my eyes return !"
said he, but they were still up in the tree. "Let my eyes come down !"
said he' again, but still they were up in the tree, waving like small balls.
Again he cried out with a long, continuous cry, but his eyes still re
mained in the tree. Then he called repeatedly, but without avail. So
he started off toward the river without any eyes, to get a drink. He
was feeling around as he went, and finally touched the willows and kept
agoing until he came to the bank of the river close to the timber, where
he heard animals running by hira, — raice, rats and rabbits. "Say,
partner," gaid he to the raouse, "loan me your eyes !" So the mouse
loaned him his eyes; but they proved too small and would not stay in
the sockets, and besides be could not see anything with them. So he
gave them back to the raouse and went from one animal to another,
borrowing their eyes, until at last he ran across the owl. "Say,
partner," said Nib'^-^ga", "loan me your eyes !" The owl loaned him
his eyes, and from that time on, he has always had the yellow eyes.
But Nih'a^qa^'s eyes still hung to the tree-top and are now seen at all
seasons of the year on the bark and branches of the cottonwood. — D.
Told by Found. Cf. No. 17. This wide-spread tale is found, in addition to the tribes
mentioned in th'e notes to No. 17, among the Pawnee, Arikara, and Osage.
17.'— NiH'lNgA'' LOSE? HIS Eyes.'
Nib'a^ga" was traveling again. He came to the thick timber along
a stream, and heard something crying repeatedly, "(Ja^ga^ka^tcei." Hav
ing listened, he went towards the noise to see what it was, and peeped
secretly. Then he saw a raan before an elra tree, and noticed that his
eyes were on the tree. The raan said : "^a°9a°ka°tcei," and the eyes
flew back into his head. Again he said: "^a°9a"ka°tcei," and the
eyes were on the tree. Thus he kept doing. Nih'a^ga" wished this
power very much. He pretended to be crying, and, coming up to the
man, said to hira : "I have heard that you are able to cause your eyes
to go out and come back, and I want to learn this from you." The
man said : "That is no medicine. It is only play." "Well, I want the
same play as you," said Nib'a^ga''. At last he persuaded the man to
tell him. The man said: "Say ga^ga^ka^tcei." "Thanks," said
Nih'a^ga", much pleased. "But do not do it too often," said the man.
"After you come to that hill over there you may do it as often as you
wish. But until you reach it you must do it only four times. Other
wise you will have trouble." Then he loosened Nib'^^ga^'s eyes for
him, and Nib'a^ga" went on his way. . Coming to an elm tree, Nib'a^ga"
* From informant B.

52 Field Columbian' Museum — Anthropology, Vol. V.
said : "Qa°ga''ka''tcei," and suddenly he was blind. He put his fingers
to his eyes and felt only the sockets. "This is fine fun," he said ; and
then, calling the word again, he got his eyes back, being suddenly able
to see. Then he was even raore pleased. He did the trick four times.
Then he wished to continue playing. "Let me try it again," he said.
"I have done it four tiraes, and the eyes will surely cd-me back this
time." So he said : "^a°ga°ka°tcei," and his eyes flew up into the tree.
Then he said: " Qa"ga"ka°tcei" again, but his eyes did not come back.
He continued to call "^a'^ga°ka"tcei" all day until he was hoarse, and
was able to say "(Ja''ga"ka°tcei" only at intervals. Meanwhile his eyes
had already begun to dry and shrivel. The man who had taught him
heard him calling, and passing by, said to him: "So you have lost
your eyes. Well, you will not get them back from me." And he went
on. Nib'a^ga"^ said, whenever he heard any noise: "My brother, is
that you? I think I used to know you. What is your name?" At
last a raole came to him and sajd : "My brother, what do you wish?"
Nih'a^ga'' said to him: "Lend me your eyes." And the mole gave
thera to hira. He put the tiny eyes into his sockets and could then just
barely see his own eyes on tbe tree. He climbed up, got his eyes and
put thera in place again. But the small eyes of the mole he threw
away, saying: "I care nothing about your eyes — get them for your
self." And he went his way. That is why the mole is blind.' — K.
1 8.  NlH'A.NgA'' AND THE MaGIC ARROWS.
A man was sliding down the bank, near the river, against a row of
arrows, which were standing on end, tbe sharp points pointing upward.
Before be would get to the arrows they would part and let him pass
through. The raan who would slide through the arrows raany times
without being hurt was Beaver.
While Beaver was doing the act, Nih'a^ga" came along and
saw him sliding through the row of arrows. Nib'a'^ga" was charmed
by the trick, and went to Beaver, weeping for mercy. 'Have raercy on
rae, please,'and give rae tbe right to do the same way!" said Nib'a^ga",
weeping, and at the same time wiping the tears away. "What do you
want, Nih'a"ga°?" said Beaver. "Well, since I like your ways, I came
over, weeping, to be given mercy, in order that I might accomplish the
same feat," said Nib'a"ga''. "All right, Nih'a°ga", you shall have the
'A common incident in North American mythology. Cf. Russell, Explor. Far North, 215
(Cree); Matthews, Mem. Am. Folk Lore Soc, V, go (Navaho); Stevenson, Ann. Rep. Bur. Ethn.,
XI, 153 (Sia); Journ. Am. Folk Lore, XIII, 168 (Cheyenne); Grinnell, Blackfoot Lodge Tales, 153;
Boas, Ind. Sag. ,, d, Nord Pacif. Kuste, 7 (Shushwap); Gushing, Zuni Folk Tales, 262. It is also
found among the Gros Ventre.

Oct., 1903. Arapaho Traditions^ — Dorsey and Kroeber.

S3

gifted power, but you must dd this very seldora. Be sure and remember
what I direct you," said Beaver. So this raan showed him how to stand
the row of arrows- at tbe foot of the bank, then slid down against them,
when they parted at once. He then gave hira tbe bow case and quiver
of arrows and left him.
Nitfa°ga" packed the present and started down the river, feeling
proud ; the other raan took a different course, but came back again and
went down the river just far enough behind to watch Nih'a^ga".
Nih'a°ga" came to a nice steep bank and dropped his burden (the bow
case and quiver), and took a bundle of his arrows, which he staked in
the ground in a row just as Beaver had done. He sat down and slid
against the arrows. "Let the arrows part in the center !" said Nih'a^ga".
They parted, and so he went through all right.
Nih'a°ga" gathered up his arrows and put them back in the quiver
and started on his way again. Beaver saw what he did and started that
way too, just keeping an even distance behind him. Nih'a°ga° came to
a nice bank and stopped. He deposited his bow case and quiver and
taking' a, bundle of his arrows, be staked them in the ground, and slid
down against thera. "May you (arrows) part!" said he, and they
parted as directed, thus raaking a way through thera. "That will do,"
said Nih'a°ga", taking up his arrows again. Beaver saw what he had
done, and dodged away just far enough to watch him.
Nih'a'^ga" started again; so did Beaver. As he walked along, he
came to a pretty bank and rested a little while. Of course he had to take
his bow case and quiver and lay them down on the ground. He took
his bundle of arrows and staked them in the ground as before. ''Now
I want you (arrows) to part when I slide down," said Nih'a''ga''- The
arrows did part. "Oh ! this is a good trick !" said Nih'a°ga°. Beaver
saw him plainly and laughed at him from the distance.
Nih'a''ga'' started off, feeling very proud of his gifted power frora
Beaver, who, himself, started off again, keeping on the side, at an even
distance. Nib'a'^ga" said to himself, "Oh ! I do wish that I didn't have
to limit myself in doing this, for I like to do it often." He again came
to a good steep bank, which was very smooth. 'Well, this bank looks
good, I'can't leave it without sliding down," said Nih'a°ga°. So he took
a bundle of arrows and staked them in the ground as before. "May
you (arrows) part," said Nih'a"ga", sliding down against thera unhurt.
"This is good, and I wish that I could do it many times," said he, start
ing off. Beaver saw what he did and watched him closely this time.
Nib^a^ga"^ walked down to a good long steep bank and dropped bis
bow case and quiver. "Now I want you arrows to part when I slide

54 Field Columbian Museum — Anthropology, Vol. V.
•
down," said Nih'a''ga°, staking the arrows on their heads, the sharp
points extending towards him. He slid down, saying, "Let the arrows
part for rae !" in a scream, but he lighted against those sharp pointed
spears and stuck fast.
Beaver came along and saw him hanging on the arrows, in agony ;
he broke him loose and told him to go home. The man took his bow
case and quiver away from hira again.

This method is taken by the children at the river banks. They wet
the banks, which makes them sHppery, and they go to the top and slide
down to the water. The hide of beaver is used in making a bo-w case
and quiver for a chief or head raan of the tribe. — D.
Told by Little Chief. Found also among the Pawnee.
19.  Nin'^^CA** AND THE DwARF's ArROW.'
Nih'a°ga° was traveling and came to a place where he had not
been before. He found some berries and stopped to eat them. Then he
said: "I will start traveling again; I must go on." He came to a
creek, on the other side of which was a hill, while in the bottom were
cottonwoods. He saw a dwarf (seciitcabiihi'') making an arrow out of
an immense tree. Going to him, he said: "Well, my younger brother,
what are you making?" "Wa°hei,. Nitfa°ga", who are always traveling,
where are you going ?" said the dwarf . Nib' a"ga" said : 'T have always
heard about your ability to shoot very large arrows ; but I do not believe
that so small a person as you can lift so large a tree. Why do you not
have an enormous stone for an arrow-point, also ? Let me see you shoot.
I will stand over there and you can shoot at me." The dwarf answered:
"I do not want to do that, Nih'a'^ga", for I might kill you." Nih'a°ga°
continued to urge him and taunt him, and at last said: "You are
unable to do it, so I will go on." Then the dwarf said : "I will shoot."
Nib'a'^ga" went a little distance off and asked: "Shall I stand here?"
"No, farther off," said the dwarf; "you might get hurt there."
Nih'a'^ga" went on, and asked again: "Shall I stand here?" But the
dwarf continued to tell him to go farther off. At last Nih'a°ga'' said :
' I will not go any farther ; I am as far as the voice reaches." He was
now on the hill, on tbe other side of the creek from the dwarf. Then
he saw the dwarf pick up tbe tree with one hand. At once he became
frightened and shouted : "Do not shoot at me ; I know you are able to
do it. I was only pretending not to believe you." ''Oh, I know you are
only pretending now ; I will shoot," said tbe dwarf. ' Do .not shoot,"
' From informant B.
= Seciitcabiihi seems to be a small bird. Cf. Nos. 38 and 81.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 55
again called Nih'a"ga"; but the dwarf answered: "I raust shoot now.
Wben once I have taken up my bow and arrows I must shoot, or I lose
my power.' Then he lifted his arrow and aimed and shot. As
Nih'a'^ga" saw the huge tree coming toward him through the air, he
began to yell and run this way and that ; but be did not know where to
go,' for whichever way he turned, he saw the arrow turning and heading
in the same direction. It continued to come nearer him, point on.
Then he threw himself on the soft ground. The tree struck him on tbe
body and forced bim deep into the bill, so that only his head projected.
Tbe arrow stuck fast, wedging him in. The dwarf came over
to him and, having reproved hira for doubting his ability, helped hira
out, and cured hira by touching and rubbing all tbe injured parts of bis
body. Then Nih'a^ga'^ went on his way.^ — K.
, 20. — Nir'aNca** and Coyote.
Nib'a^ga" went down the river and met Coyote. "Well, partner,
it makes me mad -when I bear that you are a cunning creature. Let us
have a contest now," said Nib'a^ga". "Well, no! Keep still Nih'a^ga"^!
I know that you are a tricky creature," said Coyote. "No! We must
have this contest to find out who is the smartest," said Nih'a''ga''. "No!
I cannot do it. You are too tricky for me," said Coyote, walking
away. Nih'a^ga" went around Coyote and lay down as a buffalo cow in
front of him. Coyote went around the buffalo cow (Nih'a^ga") and
smelled of him. "Oh, don't do that," said Coyote. So Nih'a°ga° went
around Coyote and lay down as an elk in front of him. Coyote went
aroij-nd and smelled of the elk from tbe leeward side, but it was still
Nib'a°ga". "Oh, don't do that, Nih'a°ga°," said Coyote. Niha^ga" now
went around and lay down in front -of him as an antelope. Coyote
went around to the leeward side and sraelled of it, but it was still
;Nih'a°ga°. ' Oh, don't do that, Nih'a°ga°," said Coyote. Nih'a''ga" now
went around and lay down in front of him as a deer. Coyote went
around to tbe leeward side and smelled of hira, but it was still Nib'a^ga".
"Ob, don't do that, Nih'a''ga°," said Coyote.'
"Well, I am going to see if I can trap my partner, Nib'S^ga"," said
Coyote. So Coyote went around Nih'a^ga'' and became a woman sit
ting on tbe ground with .a robe on. "Where are you going, woman,
what is the matter with you," said Nih'a°ga°. "My mother scolded me
and I didn't like it, so I wandered off," said the woraan. "She told me
to go to my brother, Nib'si^ga"." "Oh, you are mistaken, I am your
' The Gros Ventre have a similar story.

56 Field Columbian Museum — -Anthropology, Vol. V.
brother-in-law ; you are not related to me," said Nih'a°ga". "My mother
told me plainly that I must come to you, as a sister," said the woman.
Nib'a^ga'' then grabbed her and laid her on the ground. He was about
to have intercourse with her when she turned fnto a coyote and jumped
away from him and ran through the brush. "I was just fooling you,"
said Nih'a°ga''. "Yes, but I fooled you all right," said Coyote, howling
at him. — ^D.
Told by Adopted, the Pawnee have a similar tale. Cf. Nos. 21 and 22.
21. — NiR'A^gA" AND Coyote.'
Nih'a°ga° wished to deceive the coyote. He pretended to be an
elk lying by the side pf the path. The coyote, however, knew that it
was Nib'a^ga" and passed him by. Then Nih'a^ga" went on his way.
A person wearing a painted robe came towards him. Nih'a°ga", think-
ing it was a man, said : "My friend, what is your direction ?" Then to
his surprise he saw that the person was a young woraan. At once he
began to make love to her. "Do you not know that you are my, brother?"
she said. Sed postremo victa est. Dum Nih'a^ga"^ cum ea coire conatur,
coyote repente in eius anum penem inseruit. Deinde, cum coiisset,
fugiens dixit coyote : "Mecum coire te posse putabas, Nih'a°ga°, sed
ego te praeverti." — K. 22. — Nia'A^CA'' AND Coyote.^
Nih'a°ga° was traveling again. He saw a beautiful woman en
gaged in sewing. He could not restrain himself^ from desiring her.
He went to seize her. So he carafe close. Suddenly she sprang up as
the coyote. — K. 23.  Nir'a^CA" AND THE DeER 'WoMEN.'
Nib'^^ga" went down the river. As he was going down, two wo
men who were bathing saw him. At once they came out of the river.
and rolled themselves in mud. Then they ^tood one on each side.
Nih'a°ga" reached one of them. "Stipiti similis est ; sed hie stipes rimam
habere videtur, et anum quoque video. Stipitem esse oportet. Cum eo,
opinor, coibo. Scrutabor. Sane faciam ; * nam stipes est." Cum autem
penem in eum direxit, illinc statim cerva exsiluit. Oh! old man
" From informants J.
¦^ From a te.xt from informant C.
''From a text by informant A.
* Hiikakanan.

Oct., 1903. Arapaho Traditions— -Dorsey and Kroeber. 57
:Nih'a°ga° still stood there ! ' What a fool I am to get into everything !
Well, sorae other time it will be good." ' — K.
24. — Nih'a'*ca'*'s Feast of Beaver stolen by Coyote.
Niha^ga"^ went d|own tbe river and came to several lakes in
which there were plenty of beavers. "Well ! You folks are starving
yourselves . here ; there are several lakes just over the hill, where there
are plenty of nice clean young cottonwood trees and yellow willows
on the banks ; the water is very deep and green. You ought to go
over there and live upon tbe fine trees and drink that good water. I
will show you the way and will take you over," said Nih'a°ga". "All
right! He is advising us for our benefit," said the beavers.
NJh'a°ga" cut a big stick for a club, and the beavers got out of
.their dens and started off over the land. Nih'a°ga° followed tbem.
When they had gone a distance, Nih'a^ga" said to the little beaver, who
was behind, "This is what I am goihg to kill you with," showing the
club stick. The little beaver ran up to his father and mother and
told them what Nih'a'^ga" had said. The beavers stopped. "Nih'a°ga".
this little beaver says that you have showed him the stick that you were
going to kill him with! How is that?" said the father of the little
beaver. "Well, no, I didn't say any such thing. I told him that when
you get over the other side of the hill you will have this kind of food,
perhaps it will be better and tenderer. I was showing l|iim the kind
of wood that grows there," said Nih'a°ga'''. Wben the beavers had
gone a little farther from their dam Nih'a"ga° struck one dead. The
others turned and began running back to the dara, Nih'a"ga'' running
after thera and knocking thera down, until there were only two left,
a male and a female. 'You go back to your den, so that your seed
may increase in number and in kind," said Ni'i'a"ga°
Nih'a'^ga'' then gathered up all tbe dead beavers, made a pit in
which he placed thera, covered thera up with dirt and built a fire to
roast them. "That is the way I get my food," said Nih'a"g.a°. Now
there were two cottonwood tre^s standing near by, and the wind was
blowing hard so that the branches were waving. There were two
limbs at the top of the tree rubbing together and making a squeaking
noise. "Oh ! Stop fighting," said Nih'a'^ga". When he saw he could
not prevail upon them, he climbed tbe tree to part thera, and taking
hold of each limb be became fast between them. While Nih'a^ga'' was
fastened between the lirabs up in the tree, Coyote carae running up
' Cf. the supposed actual occurrence told in "The Arapaho," Bull. Am. Mus. Nat. Hist.,
XVIII, p. 20.

58 Field Columbian Museum — Anthropology, Vol. V.
and dug out the roasted meat. "Say, partner, don't eat them all !" said
.|Nih'a"ga°. But Coyote ate thera all and ran away. Nih'a^ga'', after be
had freed himself, trailed Coyote and found him asleep in the grass,,
pretty well glutted with beaver meat. Nih'a"ga° went to the windward
side of Coyote and built a fire so cloise to hira that it burned the hair
off bis legs and wakened bim. "You will have yellow fur around
your legs hereafter," said Nih'a"ga° to Coyote, running off.

This is the. reason there is a yellow color on the coyote's legs.
The lirabs represented two persons fighting — one came along to part
them!— D.
Told by Found. The Osage have a similar tale.
25. — Nih'a'^Ca" and the Beavers.'
Nih'a"ga°, going down stream, came to a beaver dam. All about it
lay willows and other trees' with their bark eaten off. There were
many beavers, but tbe streara had alraost gone dry. Then Nih'a^-ga"
called out : "All you beavers come out. Listen to what I have to say
to you. I am a good man. I have corae to you to tell' you what is best
for you." Then all the beavers came out, both old and young, and
sat all the way across the dam. "What is it, Nih'a^ga"?" they asked
him. "Listen," he said, "Over the hill I can see the tops of cotton
wood trees ; at the foot of the trees is a large strearp which never runs
dry even in the hot weather; willows and other trees stand there — they
are juicy and good to eat.' Leave your dara and come with me : you
can follow me over the prairie to that place." The chief beaver said
to tbe others : "It is true that where our dam now is we live with
difficulty ; we have to go far to get bark to eat, and our children are
almost starving. We had best do as be tells us." Then they started
up hill, over the prairie. Niba^ga" went behind the beavers, carrying
a stick. A little beaver had fallen behind. "Here is your punishment,
little one," he said to it, motioning to strike it with the stick. "Nih'a°ga°
says to me : 'Here is your punishment,' " said the little beaver. "Oh,
no. I raean, 'Here is your food,' " said Nih'a^ga^. Then the raother
of the young beaver said : "He means that there are many trees over
the hill," Niha^ga'' continued to motion with his club towards the
little beaver. Finally he went to tbe center of the herd and quickly
struck all the beavers' that he could. Those that ran most rapidly
escaped, but most of them he killed. "How lucky' I am to get all this
^ From informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 59
meat; it has been very easy," said Nih'a°ga°, and carried the meat
hohie. — ;K. 26. — Nih'a'^ca" and the Dancing Ducks.'
Nih'a^ga" was going down stream. On the sand he met sorae ducks.
"Where are you going, Niha"ga"?" they said to bim. "Ob, I am just
going anywhere," he told them. "Make a dance for us," tbey said to
hira. "Well then, corae on," he said, and 'took a drura. "I will stand in
the middle ; you dance around me ; but be careful that you do not open
your eyes, for whoever opens bis eyes will die. Only after I tell you
to, may you open your eyes." Then he made thera dance. Every
little while he sang a new song. He beat tbe drum continually. The
ducks were dancing about, forgetting all about him. Nih'a'^ga'' took a
large stick and knocked down the first of tbe dancers. Then he struck
the next one, and rn this way he knocked them down as they passed.
But tbe one who was dancing at the end opened his eye just a little at
the outside. Nih'a'^ga" had killed many of them. Then this last dancer
saw hira knocking tbem down — at once he flew up, crying: "Nih'a.°ga°
has deceived you ; he is destroying you !" Then all that were still left
alive flew -off. But the rest Nih^a'^ga" had. He gathered bis victims
and, cut them open ; be sliced the raeat and hung it on poles to dry. Two
of the ducks he cooked for hiraself. After he was through eating, be
made a bed for himself and immediately fell asleep. He did not wake
up until the day was far gone. As soon as be awoke he thought :
"Now, I will enjoy cooking sorae more for myself." But alas ! he was
not to eat them, for, as he looked towards tbe place where he bad hung
up his meat, he did not see even one piece. Then he was very angry
at having been robbed. He said: "Hei, whoever is the first person to
meet me, is the thief. Let him become blind who stole ray meat from
me!" Then indeed be met a large bear. "Well, now, I will do you
an injury in your turn," Nih'a'^ga'' thought, for the bear was blind.
"Well, where are you going?" Niha°ga" asked bim. "Oh, I have no
place to go to. Pity me and help me," tbe bear said to bim. "How did
you become blind?" asked Nih'a°ga°- ''I put my head into a round hole
because I was hungry. Then suddenly a skunk came out against me
and squirted into ray eyes. My eyes at once began to pain me and I lay
down and rolled about, rubbing my face on the ground; whenever I
opened ray eyes they burned violently.'" Nih'a°ga" said to bim : "Well,
come with me ; I will take you to the right place. There is goipg to be
^ From a text obtained from informant C.
' Cf. No. 103.

6o Field Columbian Museum — Anthropology, Vol. V.
a severe storm. It is now coming from the north and there will be
much snow. Go in here where all this brush and grass is piled up, and
I will cover you up ; else you might freeze to death." Then the bear
foolishly went in. After Nih'a'^ga'' had covered bim up completely, he
said : ' Do not move about in there, but go to sleep ; you will not be
cold." Then he set fire to the grass and brush that he had piled on top
of the bear, and before long there was a raging fire. Ni-i'a"ga° had
already called together the wolves, saying to them: "If the Bear tries
to escape, attack him at once ; we will then divide the meat. I want
to do him an injury because he injured rae, eating up all my meat."
But it was these wolves that had eaten up Nih'a°ga°'s meat without his
knowledge. The fire soon reached the bear and he was burned to death.
As soon as tbe fire burned down, the wolves juraped in, tore 'the bear
to pieces, devoured hira. and fled without giving their friend Ni'-i'a°ga°
his share. Tbey ran off and bid, saying to him : "What a fool you
are, ^Nih'a^ga'': now we have twice stolen your meat from you.''
.Nih'a''ga° said to himself: "They have got the better of me again,
fool that I am!"'=— K.
27. — Nih'aNca'^ and the Dancing Ducks. '
Nih'a°ga° went down to the river and met Coyote. Said he, "Say,
partner, call all the birds and animals ; I want to give them a dance near
this precipice." So Coyote started off a short distance and howled '
toward four different directions. They all came to him. Then said he, ;
"I want you to stand in a line along this precipice. When I sing, you
people are to dance, closing your eyes. At the fourth time I sing I
want all to close their eyes and to leap forward," said Nib'^^ga". ,
* Another version runs thus; Nih'an(;a° having killed the ducks and geese he had made dance
about him, muri et ano suo praecepit ut aves custodirent dum ipse dormiret. Cum autem coyotes
appropinquassent avesque essent, anus eum e somno non expergefecit, mus ultro eius capillos
abrosit. Nih'anca^, postquame somno se excitavit, aves ereptas, capillos abscises invenit. Primum
lacrimavit; deinde iratus quod anus se immotum tenuerat, facem ex igni detractam admovit. Fax
autem ita ussit ut ulularet et anum ad ventum porrigeret si modo refrigeratur.
Aliam eius modi fabulam, apud Cheyennes quoque auditam, tradunt. Nih'a^can in itinere
radicibus donatus est quae inflationem faciant. Quotiens crepuerat, ex humo efferebatur. Hoc saltu
paulisper magnopere delectatus, in altitudinem autem usque maiorem elatus, tandem casu laesus est.
Tum denique se dom.um celeriter recepit uxorique suae imperavit ut per vim retineret. Cum
denuo crepuit, una cum uxore et tabernaculo tolo ex humo elatus est. Postremo duobus palis' in
terra positis se adftxit; sed cum ita crepuit, paene interfectus est.
' The killing of birds by making them dance with closed eyes occurs in the myths of very
many tribes, except on the Pacific Coast, where the incident is rarely found. Generally tbe trickster
loses the meat soon after, usually through having gone to sleep. In many cases he then burns the
part ot the body he had told to watch. Cf. Rand, Legends of the Micmacs, 263; Leland, Algonquin
Legends of New England, 186; Turner, Ann. Rep. Bur. Ethn., XI, 327 (Nenenot); Schoolcraft,
Hiawatha, 30, 34; Hoffman, Ann. Rep. Bur. Ethn., XIV,'i62, 203; Riggs, Contr. N. A. Ethn., IX, no
(Dakota); J. 0. Dorsey, Contr. N. A. Ethn., VI, 67, 579; Journ. Am. Folk Lore, XIII, 165, 166
(Cheyenne); Russell, Journ. Am. Folk Lore, XI, 264 (Jicarilla Apache); Russell, Explor. Far North,
212 (Cree). ^he Gros Ventre have the myth. See also Grinnell, Blackfoot Lodge Tales, 158, 171.

Oct., 1-903. Arapaho Traditions — Dorsey and Kroeber. 61
One of the birds, which was a duck, only slightly closed bis eyes,
when dancing. The song went this way : "All those who open their
eyes shall die." When the birds and animals leaped below, the duck
said, flying up ih the air, "Nih'a^ga'^ killed you all." "This is the way
I get my subsistence," said NilVa°ga'', and went down and prepared
the birds and animals for roasting. After be got tbem ready, b^ built
a fire and set the birds and animals to roasting. In tbe raean time he
had taken a nap, and Coyote took advantage of hira and ate up the food.
When ¦Nih'a°ga" awoke, he saw Coyote lying on the ground, facing him.
Coyote got up and went awky lame, and Nih'a°ga° went to look for
his food, but it was gone. He raked the ashes and found tbe bones of
birds and animals.

This is the reason the Indians live on game, and coyotes raake their
living by stealing or scheraing. It also refers to people who go about
lame, pretending to be unable to do anything but living on somebody
else. — D.
Told by Cut-Nose. See note 2,. page 60. In the Pawnee version turkeys are substituted for
ducks; while in the Osage version Grasshopper has turkeys dancing. In a Cherokee tale. (Mooney,
Bureau of Eth. Ann. ig, p. 269) Rabbit persuades turkeys to dance for Wild-Cat.
28. — Nih'aNca'* and the Elks.'
Nih'a°ga° was traveling. He saw very many elk. Sitting down,
he pondered what to do ; he did not know how to kill them. Then he
said : 'Twill run a race with them." He sfet up a stick near a precipice,
and went to where the herd of elk was standing. "Hello!" he said;
"Whaf do you think we ought to do to-day?" "We don't know," said
the elk. "I heard riiuch about what you can do," said Nilfa^ga" "I
was told that you were very good runners. I carae far to see you and
to run you a race." "No, we cannot run well," said tbe elk. "Oh, I
will run you a race, anyway. Let us run straight to that stick; tbe
ground is fine." The elk were somewhat doubtful. "We heard that
you were a fine runner, Nih'a''ga''," tbey said. - Then one of them said :
"Well, let us all run against him, anyhow. There will be no discredit
if we are beaten, for be is a, good runner." "I beard it said of you that
you were very swift," said Nili'a°ga°, praising tbem in order to induce
them to run.' Then they all stood in a line, ready. Nih'a°ga" gave
the signal, and all ran as hard as they could. There was so much
dust from their running that none saw where they were going. But
iNih'a^ga" watched. When he came to the stick that he had set up,
^ Informant B.

62 Field Columbian Museum — Anthropology, Vol. V.
be swerved aside and stopped ; but tbe elk all went over the cliff and
fell on the rocks below and were killed. Niii^a^ga" laughed: "Now
I have enough meat. I thought I could get them easily." He climbed
down, took a stick, and killed all the elk that were still alive. Then he
dragged them away and for a long time he was busy cutting the raeat.
•'Nih'a°ga'' was just cutting' out a paunch when the coyote came.
He gave him tbe paunch, and said : "Go down to the stream and
bring up some water. I will give you some of my meat when I have
finished cutting.'' ' The coyote went down to tbe streara, sat there, and
immediately ate up tbe paunch. When he came back empty-handed,
Nih'a^ga" asked: "Where is your water?" "A fish carried the paunch
away from me,'' said the coyote. "Well, I have raany of thera here,"
said 'Nih'a°ga°. Tbe coyote went down to tbe streara again, in order to
wash tbe paunch out and bring it back full of water ; but in.stead he
ate it again. Then it happened again. Then Nih'a"ga'' noticed that the
, coyote's stomach -was stretching. He said to him : ' The fish must be
very strong." "Yes ; they are alraost as large as you," said the coyote.
Nifa'a^ga" gave him another paunch, and when tbe coyote went off to the
stream, followed bim and watched. He saw tbe coyote sit down and eat
the paunch. Then he went back and took a stick. The coyote came
and said: "The fish took it away from rae again." "Ha! the fish
took it away from you again!" said Nih'a°ga°, and struck him on the
head. Then he dragged bim off some distance and left him lying, say
ing: ''Lie here." At last he finished cutting his meat and hanging it
up. Then he was very tired and hungry. He made a fire, cooked, and
ate as much as be could. Then he becarae sleepy and lay down; The
coyote was only stunned, and came to life. He howled, emd thus gath
ered tbe coyotes and wolves. They all went to where Nih'a°ga° was
sleeping. Nih'a''ga°, hearing a noise, said : "Go away ; I am not asleep.
This meat is mine. No one else shall have any." Soon another wolf
approached. Again Nih'a'^ga'' called out. Again a wolf came and
.'Nih'a°ga° heard him. At last he went to sleep soundly. Then a quick
coyote went up, touched him all over with its nose, and found that he
was sound asleep. Then they all carae and devoured his raeat. The
mice and rats came and ate his hair and his robe. When Nih'a'^ga"'
woke up he saw what had happened. He said to himself: "What is
tbe matter with you ? You are in bad luck. You had much meat. Now
it is all gone." — -K.
' Cf. Grinnell, Blackfoot Lodge Tales, 158.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 63
29. — Nih'a^'ca*' Penem trans Flumen mittit.
Nih^a^ca" went down to the edge of tbe river and carae to a shal
low place. He looked in the water and saw tbe shadow of the sky,
which be thought was frora the bottom of the river. Looking across
the river he «aw a beautiful woman lying on the sand-bar, naked, and
with a very fat body. Desirous of crossing to the other side, he began
searching up and down the river for a narrow place, but found none.
While he was walking back and forth a little mouse ran by.
iNih'a'^ga" said to hira, "Sodalis, transferesne hoc raerabrura -virile trans
flumen ad illam mulierem." The little mouse did not mind hira, but
kept running back and forth along the river bank. "Say, partner, take
this across the river, will you?" said Nih'a^'ga''. The little mouse said,
"Why do I have to do that?" "Volo cum ea dormiente coire," said
Nih'a'^ga''. "You will be the only creature if you will just do this favor.
I know that your footsteps are silent." "It is too rauch for rae !" said
the mouse. "Oh, no, partner! You are big enough to swim across,"
said Nih-'a'^ga''. So the little mouse started across the river and carried
it across. "Nunc, sodalis, id infra locum nigrum insere!" The little
miouse did as he was told. "Nih'a'^ga" intrare non potuit." Then tbe
trial was repeated and again ended in failure. Again the trial was
repeated, quod conatum hunc eventum habuit ut membrum in ostream
intravit. Hac clausa, raerabrura excisum est et Nih'a°ga° sanguine
dando raortuus est.

When you touch the water shells, they close. The shell looked
like a woman. Nih'a"ga"'s act refers to tbe shameful way women are
treated both in the pas,t and at the present time. If a young raan
attempting to overcome a young woman is refused, and comes upon
, , her by night and is discovered, he is punished severely if tbe woman
be virtuous. It has been the custora that women discovering such an
offender should take hira and strip him, bind him and paint the mem
brum virile with filth of any sort. — D.
Told by Found. Cf. No. 30.
30. — Nih'a'^ca'* Penem trans Flumen mittit.'
Nih'a"ga". cura ad vicum venisset, virginem pulchrara vidit et statim
amore inflararaatus quo raodo ad eam adfectet viam incertus erat.
Siquod aniraal viderat, dicebat "Adi, vetule ;" oranes autem abnuebant.
"Heu, quid agam nescio," clamavit Nih'a''ga°- Cum postrerao mus
I I ^ From a text by informant A.

'64 Field Columbian Museum — Anthropology, Vol. V.
(rat) appropinquavit, dixit: "Adi, vetule; penem meum flumen trans-
feres." "Minime ; gravior est." "Non gravis est ; eum transferre
conare, vetule." Mus autem, dum flumen transtre conatur, in medio
gurgite onere ^ubraersus est. "Hunc penem, avis parvula' senex, ad
virginem pulchrara- sddes adfer. Ubi riraa est, insere; tibi praeraium
dabo." "Sed fortasse mentiris," respondit avis parva. "Non mentior,
avis parvula." Cum penem ferre ilia coepisset, Nih'a''ga" insuper
monuit : "Cura ; cursum rectum ad rimam tene, parvula." "Fiat," dixit
ilia nunc penem"^ ferens. "Oiyii, inseretur ! Ouuh, inserara ! Fortasse
nunc proxime rimam perventum est." "Mane, nondum dormiunt,"
claraavit avis parva; postea addidit: "Age nunc, insta." "Oiyii, hoc
melli est" inquit Nib'^^ga"", dum penem palpat, "haec est voluptas quam
diu, vetule, cupiebaS." ' Virgo claraat : "Peril, nescio quid me tangit !
Lumen adfer actutura ! Fortasse anguis est !" Tura omnes admir-
antes anguem magnum bumi viderunt. "Hunc vide, quantus
quamque longus sit," dicebant, dum eius terminum quaerunt.
"Heus, bipennem actutura adfer ! bipennem adfer, curre !" Sed
necopinato ubi caput esse opportebat Nih'a°gam sedentem in
venerunt. "Assurge," dicunt. "Non assurgo.'/ "Assurge actutum."
"Mens non est ; mens, mihi credite, non est," respondit Nih'a^ga" nunc
.somno gravis. Postremo assurgit; ecce, eius penis erat. "Bipennem
actutum adfer!" Cum Nih'a'^ga" effugere conaretur, eius penis ab
omnibus retentus abscisus est. Sanguis exsiluit, Nih'a.''ga° moi;tuus
est.— K., 31. — Nih'a^ca" fecit ut Membrum Virile demigret.
Nih'a'^ga" got to a carap-circle and was heart struck by a chief's
daughter, who was very beautiful. The belle wore, an elk tooth dress
and didn't do any woman's work except quilled work, etc. She was
free from dirty work. Nih'a.°ga° started off and reached a hill,
staying on tbe top of ,the hill that day until the sun set. Is
nocte ad tabernaculum (tipi) se convertit et merabro suo dix;it:
"Age, volo te ad puellam pulchrara quae in principis tabernaculo est
ire et in foramen quod inter eius crura est intrare. Cum ad hoc
foram.en perveneris, transmitte ad me impytsum. Tura ego rae pro-
¦pellam, id quod mihi satisfaciet."
Itaque membrum virile profectum ad tabernaculum lente serpsit
' Ceciitcenihiin='small'bird."
Mn another version, Nih'angae penis a mure trans flumen ductus est. Cum autem penis
ad virgmem allatus esset, Nih'angan Se diutius continere non potuit. Itaque mus in vaginam una cum
pene ita compressus est ut cauda tantum appareret. The Gros Ventre have a version that somewhat
resembles this.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 65
et ad OS foraminis pervenit. Niri'a°ga° sensit contactum et membrum
suum propulsit quod fecit ut puella exclamaraans e lecto» saltu sur-
-geret. Sanguis e vagina fluit. Pater et mater igni accenso merabri caput
immensum et raerabrura ipsum viderunt. Id cultro frustatim decide-
runt, dum eius ad finem venerunt. Membrum ita resectum est ut nihil
ex illo tempore noxae fecerit et homines raerabrura virile valde breve,
habeant. — D.
Told by Cut-Nose. The idea here expressed of the great length of the membrum is found
among the Pawnee. Among the Pawnee tales of this character is one styled " The Talking Mem
brum." 32. — Nih'a'^Ca'* pursued by the Rolling Stone.
Nih'a^ga" went down the river and met Jack-Rabbit sitting ih the
tall grass. "Well, partner, I have searched for you a long tirae,
having heard that you can keep awake for a long time. I want to chal
lenge you to-night." So they were together, sitting and watching each
other closely. Nih'a°ga" was getting tired toward morning and went
to sleep, Jack-Rabbit having gone to sleep soon after they began their
contest. Just then, Jack-Rabbit awoke, and seeing Nih'a°ga° fast
asleep, he leaped upon hira frora behind and covered hira.
Nih'a.°ga" then awoke and saw Jack-Rabbit running from him.
"Oh, you sleepy creature, you cannot begin to surpass me, for you
know very well that I can beat you," said Nih'a''ga°- He got up and
started off again.
While he was walking, his bowels began to trouble hira, so he sat
down and defecated. When he got up, he looked behind him arid
saw little ones (young rabbits) running to all directions from him.
"Oh ! You dead (ghost) children, you had better run from me," he
said. He went off feeling quite empty, occasionally looking around.
Again he; sat down and defecated. "I am feeling better now,
I can go on the journey faster," said he, getting up from the ground.
¦ Looking behind him, he saw the little jack-rabbits again (thicker than
the first time), running away from hira. "You Ugly creatures, you had
better run," said he. "Well, I raust be going! No. use to fool on tbe
way," said he. So he started again. After going to a distance his
bowels felt like moving again; so he sat down to defecate. He was
sitting for a long time this time. He got up, looked around and saw
more little ones, lively, running faster from hirn. "Oh ! You dirty
creatures, you had better run," said he. So he started off again, but
his bowels troubled hira again so soon that he had to sit down again.
"Now I am going to catch these dead children this time," said he.

66 Field Columbian Museum — Anthropology, Vol. V.
While be was sitting, he took stones around hira and placed them
on the edge of his robe to keep the little ones from getting out.
When he looked around the little ones would try to get out. He saw
them moving under his robe. He held his robe very tight at the top to
prevent tbem from jumping out. After he had done this he got up
slowly, holding his robe, and carefully keeping the little ones inside.
"Now I have you dead children," be said, beating all around the cen-
ter of the robe to kill the little ones. Wherever he saw a place mov
ing, he would rub it and strike it. After all motion had ceased under'
the robe, he toiok it by tbe center and lifted it. There were no little
ones (jack-rabbits), but tbe whole surface was well rubbed with
excrement. "Oh! I am fooled by thera, making ray robe ugly and
dirty," said be, discontentedly, and starting off again.
On bis way he carae to a stone on tbe ground. "Well, partner,,
I am glad to see you. You may have this robe," he said, throwing it
to the stlone. 'T know that you are in need of a blanket to protect
yourself from the cold weather. You are here in a pitiful condition,
bare, and no one to help you. Take and keep that robe, will you?"
said be to the stone. He started off, and there came a wind from the
stone. ^ "Well! Something smells glood ! I must go back and see
what it is," he said. So he returned to the stone and found that it had
on a quilled buffalo robe, well perfumed with sweet grass and sweet
leaves. "Say, partner, I did not give you my robe, I just loaned it
to you," he said, taking it frora the stone. But on starting off, the
robe began to stick to him, and it became obnoxious ; so he returned it,
besmeared, to the stone, saying, "Take this robe back, partner; you
need it more than I do-" Tlius he treated the stone for the third time.
Walking away frora the stone it was perfectly calra, but after
going quite a good way there came a strong wind frora the stone.
"Well! Something smells very delicious!" said Nih'a^ga'^, looking
around in the direction from which the wind came. He saw tbe stone
plainly with that beautiful robe, and it sraelled so sweet to him. He
turned around and went back and took tbe buffalo robe away from the
stone, saying, "This robe does not belong to you ; it is mine. When
I saw you without comfort I 'took pity on you and loaned it to you."
So, without courtesy to tbe stone, and attentive to the beautiful nobe,
he went off with it, feeling happy and great in power.
While he proceeded he heard a loud noise behind hira, "and looking
back, saw the stone rolling after him. Being frightened be ran to seek
protection. He ran up steep hills and through thick timber, which
proved no obstacle to tbe stone. While he felt safe, he looked back,

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 67
but the stone continued rolling, making a dust in the path. He ran
up a very high hill, almost inaccessible, but the stone rolled .o.ver the
rocks, crushing thera, and with its whizzing terrified Nih'a''ga" till he
cried. "Would that I might come to a ditch in which I might con
ceal myself, that the stone might roll over me," said he. But the stone
came rolling closer and closer. Again he said, "I wish there was a
ditch ahead of me!" And sure enough! be soon carae to a ravine large
enough to adrait him lengthwise. Placing himself in it, he remained
quiet. Then the stone slackened its speed and slowly rolled into this'
sraall ravine and rested on top of hira. ¦ Said hc, "My friend, my
partner, I did not know that you would do this. You are hurting rae.
Oh! You are just fooling me! I know you will get off by and by.
You are not doing this for sure, for I love you, partner, and thought
much of you," but the stone became heavier, all the time, and was
about to squeeze tbe breath out of him. To every bird and aniraal that
came along Nih'a'^ga'' appealed to remove the stone fr-.om his back, but
without avail, until finally there came a Hawk, sraall in size but swift
in flight, flying about above hira, which be addressed : "Oh, partner !
I have heard about yicur greatness, and I myself know that you are
the only one who can accomplish anything; so will you kindly reraove
this stone from rae." So the Hawk flew up in tbe air screaraing, in
order to rush at tbe stone. It carae down with such force as to break
off a small piece of the stone, whereupon Nih'a''ga° said, "Thank you,
partner ! Try it again ! You will soon break the stone in pieces !"
So the Hawk flew into the air again, higher than before, and raade
another rush at the stone, breaking off a larger piece than before,
whereupon Nitfa'^ga'' was rauch pleased, and said, "I have thought of
you many times, and wished to see you very much, but somehow I have
failed to raeet you. You will be the one, supreme over all living
creatures, if you succeed in breaking in pieces this stone." The Hawk
then flew still higher than before, and', thinking to break the stone in
pieces, rushed at it with such force that he himself was. dashed to
pieces. Nih'a^ga" became discouraged at this, and not knowing whence
help raight ocme, watched for others to corae to bis assistance.
While he was thus breathing heavily there carae a Bull-Bat, care
lessly flying above bim, singing and occasionally making sharp blows,
to which be was attracted, and which he addressed: "Say, partner,
will you do me a favor? I am abo.ut exhausted frora tbe stone that
is on top of me. They have tried to break it to pieces, piecemeal, but
have failed. You are a good bird. I have heard about your wonderful
power. I am sUrg you would not hesitate in tbe slightest," said Nih'a°ga'''

68 Field Columbian Museum — Anthropology, Vol. V.
to the Bull-Bat. The Bull-Bat then flew up in the air, made a rush at the
stone and broke a piece off from it. "That's right ! Go for it, partner !
You will soon becom.e the hero if you break from it a bigger chunk."
Again the Bull-Bat flew away and circling about him in the air, made
another rush at the stone, this time breaking Oiff a larger piece.
Nifa'a^ga"^, thankful for this, began to feel encouraged. "That's right,
partner ! Go for him ! He is small and weak," said Nih'a'^ga'' to tbe
Bull-Bat. So the Bull-Bat flew up again and made another rush at the
stone, breaking .off a great chunk. This time Nih'a°ga'' began to move
his eyes and bead and to look better. Said he, "Now, partner, please
get this stone off from my back. I cannot endure it much longer.
It is hurting me more and more. I know you will do it the next effort
you make." So the Bull-Bat flew away, and after circling about in
the air, made a furious attacTt upon tihe stone, so that it broke into
pieces. Nib'^^ga^tben got up, and, drawing a deep sigh, addressed the
Bull-Bat : "Thank you ! I was well aware that you could perform
this wonderful deed, if you would only corae to me. Now do not be
bashful. I would like to kiss you for helping me. Just step over here
anyhow and let me hug and kiss you." So the Bull-Bat approached
Nih'a°ga°, but instead of Ni'i'a"ga'"s expressing his affection toward
the Bull-Bat, he seized its head and with both hands spread its mouth
wide open, remarking, "You are to remain this way always, find fault
as much as you will ! You should not have broken the stone in pieces,
it was a remedy for me, — good for bone aches."

.(

Sorae Indians will not eat rabbit, especially the women and war
riors, it being the impression among women that should they eat this
animal they would be heavily burdened with children. , In the first pro
cess in tanning, the deposit of Nih'a^ga" above referred to is used ; it is
also used in the painting of the buffalo robe. — D.
Told by Cut-Nose. Cf. Nos. 33 and 34; also No. 124, for pursuit by skull, and note i. No. 35.
In a Pawnee tale Coyote is pursued by a stone after having given it a knife instead of a robe.
33.— Nir'a^can pursued by the Rolling Stone.'
"Let us gamble who sleeps first (can keep awake longest)," said
Nih'a-'ga" to the rabbit. "Very well," said tbe rabbit. Tbe rabbit soon
began to sleep, but kept his eyes open. Nih'a-^ga" became sleepy, dozed
off, woke again. Thus be continued. Finally be really went to sleep.
Tum lepus e somno expergefactus pone N^h'a°ga° subiit. penemque in
* From informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 69
eius anum inseruit. Postea Nih^a^ga" nunc vigilans ano dixit: "Te
. moveri, si quis apprbpinquaret, meque excitare iussi." Anum ut poena
afficeret, ei facem ex igni detractam admovit. Sed fax ita ussit itaque
momordit ut anum ad ventum porrigeret si raodo refrigerari posset.
Cura se purgaret, excrementura leporum parvorum speciera praebuit ;
quos identidera toga irapedire conatus est. Dum leporibus operam dat,
togara excreraento inquinavit; quara cura in rupe posuisset: "Hanc,"
inquit, "tibi dabo." Sed postremo ad rupis latus a vento aversum per
venit; tura rursus ei bene oluit. So he went and took it back. Then
the rock pursued him. As he ran before it, be said : "I wish there were
a hole for me to enter." But there was nothing that he could enter.
At last tbe rock overtook him, and rolling upon his back, lay on him.
Then Nih'a.°ga" called to the birds : "My friend, corae here ; help me !"
After a while the bull-bat came. He swooped down towards the rock,
crepuit, and .shot a piece of tbe rock off. Thus he continued to do
until the rock was broken and Nih'a°ga° was free. Nih-'a^ga" said to
him : "Come here, my friend, I want to look at you." The bull-bat came
tD him. "Why did you do this? I did not tell you to do it. I was very
comfortable under the rock," he said to him. He pulled and spread the
bull-bat's mouth out wide, so that tbe bull-bat has the largest mouth of
the birds.'— K.
34. — Nir'a^ca" pursued by the Rolling Stone. ^
Nih'a"ga" was going down streara. A lurap of pemmican came
floating down. Nih'a'^ga" ran ahead, went into the river, and asked the
pemraican : "How much may I bite off you?" "Bite off a very httle,"
the pemmican told him. Nih'a°ga° took his bite, went out of the river,
and ran on down ahead of the pemmican. There he went into tbe river,
and when it came floating down, asked it again : "How much of you
may I bite off?" "A very httle," it said. Nih'a^ga" took a large bite,
and not having had enough then, ran down along tbe stream a distance.
When the pemmican came, he asked it again, and again it told hira :
"A very little." Nevertheless he took a large bite. Then he ran a long
way ahead and waited for it to come floating. "Flow much may I bite
off you?" he asked.. This tirae," when he went to take his bite, he swal
lowed all there was left of it. "Well, what luck you always have,
Nih'a^ga" !", he said." ' Then he started back. Noctu, dum somno
1 Cf. No. 34. also 21. The incident with the rabbit is found among the Gros Ventres. Cf. also
J. O. Dorsey, Contr. N A. Ethn., VI, 38.
'Informant A; text.
' The fourth time.
* The Gros Ventre have a similar tale.

70 Field Columbian Museum — Anthropology, Vol. V.
gravis est, togara inquinavit. In the morning, when he started, he said :
"Here, this robe is yours, old man," to the first thing he saw. Wben be
had gone a little distance, he looked back and saw that the robe be bad
given away was clean again. "Come, give it to me, it isn't yours," he
said, and took it and went on again. Soon he soiled it again. "Old
man, this is your robe, ' he said, throwing it to anything that might be
standing there. Going on, he would see that it was clean once more,
and take it back. Thus he did as often as it became dirty. Finally,
as he went on, he soiled it again, and coming to a rock, said: "Old
man, this is your robe." Having gone on, and looking around, he saw
that the robe was entirely clean. Turning back, be said to the rock:
"Come, it is not your robe," and took the robe again, and went on bis
way. Wben be had gone some distance, soraething roared, and he
looked back. To his surprise the rock was coraing , straight toward
hira, rolling and tumbling along. Nih^a°ga° ran, but the rock carae after
bim, raising the dust as' it went. "I wish there were a bole I might get
into ! I wish there were a safe place I could reach !" be said, running
as bard as be could, while the rock was close behind. Ugh ! Old man
was exhausted. He lay under a bank. "Surely it will roll above me!"
be said. The rock came, rolled slowly, rolled on his back, and lay
there. "Old man, take it off from me!" Nih'a'^ga'' said to whatever
animals he could see, but none listened to him. At last the bull-bat
came circling above him. "My friend, take this rock off me," Nib'^^ga"
said to him. The bull-bat flew down, crepuit atque saxi frustum de-
fregit. He continued to fly down, striking pieces off. Finally he flew
high up, and circled far off ; deinde celeriter delapsus crepuit and split
the rock. Nih'a°ga'> got up and said : "My friend, come here. I want
to speak to you. You have pitied me and helped rae. Come, open
your mouth." He spread tbe bull-bat's mouth out wide. "You foolish
thing, from now on you willbe big-mouthed like this," he said.' — K.,
35.— Nih'anca" pursued by the Rolling Sku,ll.^
Nih'a^ga'' was fishing by a bole in the ice. As he fished, it cracked
in tbe ice. Every now and then there was a cracking. "I wonder what
' Cf. Blackfoot (Grinnell, 165) , Ute (Journ. Am. Folk Lore. XIV, 260), Flathead (McDermott
ibid., XIV, 245). See also Nenenot (Turner, Trans. Roy. Soc. Can., V, 117, and Ann Rep Bur
Ethn., 337), Cree (Russell, Expl. Far North. 210). Micmac (Rand, 316), Jicarilla Apache (Mooney,
Am. Anthropologist, 1S98, p. 197). Often, in myths of a more serious nature, a rolhng headtakesthe
place of the rock; thus among the Cheyenne (Journ. Am. Folk Lore, XIII, 1S5) Ojibwa (School
craft, Hiawatha, 265), Gros Ventre, Carrier (Morice, Trans. Can. Inst V 5)' Cree (Russell
Expl. Far North, 202), Yana (Curtin, Creation Myths of Primitive America, 325)! Maidu (Dixon'
Bull. Am. Mus. Nat. Hist.. XVII, 11, 97), Chippewayan, Petitot, Trad. Ind., i886, 405, 407. ' ' '
' From an Arapaho text obtained from intormant C. '

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 71
it is?" he thought, and looked where be heard the sound. But he could
not see anything. Suddenly there emerged from tbe hole in the ice
a skull. Nih^a^'ga" was terrified. He fled as fast as he could. 'T will
kill you," said tbe skull, pursuing bim. In vain Nih'a^ga'' ran here and
there, up and down hill, among tbe trees, and on tbe sand; still the
skull followed him. "I wish there were a sandy place," said Nih'a"ga°.
And sure enough it was sandy there. The skull barely moved. At last
it rolled through. "I wish Jt were brushy," said Nih'a'^ga'' Then
there was undergrowth, and tbe skull Was retarded. While it was try
ing to roll through, Nih'a°ga" was already far away. At last the skull
went around. When it had got by, it pursued Nih'a'^ga'' again. When
it had nearly caught him, he said: "I wish there were a mountain!"
And a mountain was there. It rolled up, but grew tired. Half way up,
it rolled back again. Meanwhile Nih'a^ga" had fled far. Three times
the skull rolled back down. The fourth time it just reached the top
and rolled over. Then it rolled on as if thrown. Again it had almost
caught Nih^a^ga". "Oh !" he said, "I wish there were a great fissure in
the ground at the spot from which I am running !" Ah, indeed, there
extended a great fissure at the place which he had just run from, and
the .skull was stopped again. Then it begged him. "After I have
crossed over, I will do you no harm,'' it said. "But if you do not
bring me across, I shall be angry and will kill you. Come, make a
bridge for me!" "Well, then," he told it, "come over!" He put a
stick across as a bridge for it. "Hold it firmly !" it said to him. So
ne held the stick fast, and it rolled along it. When it had rolled to the
middle, he turned tbe stick and the skull dropped down into tbe great
crack. As soon as it fell, tbe earth closed up over it, and it never was
seen again. Thus Nih'a^ga" succeeded in saving himself.' — K.
36. — Nih'a^ca'' disguises himself as a Woman.
Nih'a"ga° went down the river and got to a camp-circle. When he
was about to enter the circle there was a young' woman just .going
out from tbe circle, weeping; she had her head covered up. Nib'^^ga"
seeing that the woman was mad at something, went to her as a woraan
(changed to a real looking woraan by a dress) and stopped her "Say,
my partner, where are you going to this time of day?" said he. "Well,
my own mother scolded me and I did not like it," said the woman.
"Well, I am always getting scolded too,, so I will go with you," said be.
So thev went down to the bottom of tbe river and reached the bank.
' The pursuit by a round rolling object occurs in Nos. 5. 6, 33, 34, 35, 81. In Nos. 6 and 35 it is
also a skull thai emerges from the ice, in No. 5 a wart, in Nos. 33, 34, 81, a rock.

72 Field Columbian Museum — Anthropology, Vol. V.
"Well, there is no use of staying on this side of the river, for the young
men might run on to us, we bad better wade across and be safe," said
Nili'a.°ga''. "Oh, I don't think it is necessary to cross the river, we can
hide in the bushes all day long and go back to camp at night," said
the woman. "No, partner, we had better go across and be safe than
to get abused shamefully," said 'iNih'a°ga'' in woman style. So this
woraan agreed, and was taking off her pair of leggings ; so with
Nih'a^ga'' "You take the lead," said Nib'^^ga". "Ob, you are tall and
built heavier than I ara, so you had better wade in first," said tbe wo
man. When Nih'a^ga'' saw that she would not venture first he agreed
to take the lead. So be went in the water holding up his dress ; the
woman followed.
"Say, partner, you have big rauscles, like a raan," said tbe wo
man. "Eh ! Didn't you ever know that tbey called me by name, Big-
Muscled- Woman ?" said Nih'a°ga°, advancing, and the women still fol
lowing. The water was getting deeper, which made Nih'a.°ga° raise
up his dress still further. "Say partner, your back and the whole upper
part of your body looks like that of a man." "Eh ! Didn't you evef
know that people called me by name, the Big-Bodied- Woman ?" said
Nib'a^ga", still walking and wading in the river, the water getting
deeper. "Say, partner, I believe that you are a man," said the woman.
"Oh, no, partner," said Nih'a°ga°, turning around slightly. Cum re-
verteret, membrum eius effugiens e manu in aquam cecidit sira.iliter ac
lapis gravis. "Quis est sonitus iste," inquit- mulier. "Est, sodalis, in-
fans raeus os cruris mei, quod casu effugit." Erat vero membrum
suum. When they got across the river and began to dress themselves, he
said to her, "I ara going to wash my body clean, so that I may have a
good time. See what I have got for you. I am not a woman, as you
took me to be." Cum haec conspiceret, Nib'a^ga" membrum suum
erectum habuit. Haec flens discessit sed suum fatum evitare non
potuit. "Possis" inquit Nih'aV" "in locum umbrosum ire, dum me
lavabo." Hie lotus ad puellam revertit et cum ea coivit. Ea erat puellae
experientia prima.

That is tbe way that some people used to di5, disguising themselves
like women. But now the yoUng raen have to court the eirls secretlv-
— D.

Told by Black-Horse.

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 73
37. — Nih'a'^ca'^ and the Two Maidens.
There were two pretty young girls in a faraily. Tbey had their
own tipi to live in. On account of their beauty, the young raen would
come around to their lodge to court tbem, but tbey would not accept any
company. Even tbe very best looking young men of tbe tribe were
disappointed and ceased to go to their tipi.
Nih'a^ga"^ was planning a way to catch the girls. So early one
morning he went to their tipi to watch from outside. Just as soon
as the old folks were getting out, be rushed in with huraan excrement
and placed it between them and went out. He went around and waited
for the girls to awake. Finally the girls awoke and one of them saw
the excrement lying between them. "Say, sister, did you do this?
Look at it! We are in a fix surely," said one girl. "Oh, no, sister, I
didn't do it! Maybe you are tbe one, but you lay the blame of it on
rae,'' said the other. They were accusing each other greatly. Nih'a°ga°
standing outside, heard every word they said. All at once he rushed
in. "Oh, pshaw ! you girls must  ," said Nih'a°ga°. Before he
had finished his sentence, the girls would tell bim to be quiet. He
would try to tell on the girls about the excrement, for some time, but
the girls finally told him to keep silent. "Age, Nih'a°ga"," inquunt
puellae, "si tu nos non prodideris, patieraur te nos nocte visitari
et nobiscura dormire," said the girls. ''All right, I agree to that," said
he, leaving them.
Just a little after sunset he was close to the tipi, anxiously waiting
for thera. "Tura puellae recumbuerunt et Nih'a^ga" ingressus in taber
naculum inter eas se posuit. Per noctem cura puella pulcbriore coivit
Haec, quod jara primum coitum experiebat, tantura sanguinera eraitte-
bat ut raane inundata esset. The other sister got up from the bed and
left her sister still lying on the bed. "Why is it that your sister sleeps
rather later than usual?" said the mother. "I don't know, mother,'' said
the girl; So the mother went to tbe tipi and called for her to get up.
She noticed the girl lying in bed, carelessly, looking very pale, et ad
lectum progressa vidit fiham sanguine inundatam esse. "Mehercle
quis filiam meam perdidit?" said tbe mother, stepping out quickly and
getting the old raan to call for all of tbe young men of tbe tribe.
(This girl was the daughter of a ruling chief.) So all the young men
came, for they knew very well that none of them bad done anything
wrong. Interim Nih'a''ga° egressus membrum a sasshechabibi (animali
parvo) mutatus est et illi suum ipsius raerabrura dedit. Tbe young

74 Field Columbian Museum— Anthropology, Vol. V.
men were ordered to jump the stream ; whoever should light on the
water was to be the guilty one, was tbe order by the parents. Nih'a'^ga°
was jumping the creek with rauch ease, long before the trial began.
All the young men jumped the streara, until this sasshechabibi came for
his turn. He jumped, and lighted in the center of the stream. "Oh!
That is tbe guilty raan," said tbe crowd, bitting hira with clubs and
putting bis head under water. "Agete, amici mei, hoc raerabrura est — "
said the little animal. "Oh! Stop people," said some. "Let us hear
what he says; it might be a different party," said others. "Oh! that is
a partner of mine, be worships me, that is all ; drown hira, for he needs
to be punished," said Nih'a°ga°. The fourth tirae, this aniraal called out
that Nih'a"ga" was the guilty party, but Nih'a''ga° bad escaped. Tbe
people ran after him, but, since he was a swift runner, he got away. — D.
Told by Adopted. 38. — Nih'aNca'* and the Mouse.'
Tbe people had gathered for the offerings-lodge (sun-dance), and
it was cried out, that tbe tents should be in a circle. The people began
to go to get the trees, limbs, and branches that constitute the lodge.
There was a beautiful young girl that had long been unwilling to
marry. Now, as she was out gathering wood, she thought : "I will
marry at this gathering of tbe people. Then all will know that I am
married ; but at any other time the report would not be spread about."
When she came back tbe lodge was already erected. She went to an
old man and told hira: "Nuntia rae nupturara saltatori qui minimo
pene solis feriis inveniatur. Dum saltant, virura ehgara." Quod cum
'NihVga" audisset ceciitcabibi (avem miniraara) adiit eiusque penem
utendum rogavit. Tbe bird answered, "I want to enjoy rayself looking
on ; do not trouble me." Nib'S-^ga^^ then asked niba°niihi ("yellow-
bird"). This bird also said to him: "Do not trouble me. I want to
look at tbe dance." Nih''a''ga'' said, "I wish it only for a short time,"
but tbe bird answered, "I want to look 'on without being disturbed.
I want to appear just as I am." Nih'a^ga" then saw a rabbit coming,
to look at what was going on. "My friend," be said, "stop ! I want
to speak to you!" "What do you want, Nih'a''ga° ?'" said the rabbit.
"Tuum penem ' utendum volo ut solis feriis saltare possim ; meum tu
habebis." "Minime; meum tradere non possum" respondit lepus; "I
want to look on and see the dance. Do not trouble me." Then a mouse
came running near Nih'a-^ga", who said to it, "Here, my friend, stop !"
But the mouse ran on. Then Nib's-'-ga" caught it. "You are tbe one
'From informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 75
I have been seeking; I want you," he said. "Please let rae go," said
tbe mouse. "You have just what I want," Nih^a^ga" said. "What do
yOu wish?" said the raouse, crying because Nili'S^ga" held it. "Tuura
penera volo," inquit Nih'a"ga'^ ; "meum si tu velles, libenter tibi darera."
Tura mus victus Niba^gae penem suo mutavit, Nib's-^ga"^ autem penem
parvum abstuUt.
Mane saltatoribus, dura eis multitudo operam dant, nuntiatum
est ut vestes deponerent quo facilius a virgine eligeretur vir. Cum
nudi saltarent, dicebant mulieres : "Nih'a°gam aspice ! eius penis raini-
mus est! vix apparet! nihilr est!" Et re vera Nib'a"gae saltantis penis
nullus videbatur ; adeo parvus erat. Virgo interim scrutabatur. Donee
saltandi finis esset, Nib'a^gae penem trahens progrediebatur mus ; cum
vero sagittis traicere iuvenes conati sunt, clamavit: "Tuura penem,
Nih'a''ga'', laedunt." "Abi, iocaris," respondit Nih'a''ga'', dum pueri
clamantes raurera sequuntur fimoque puisant. "Tuum penem, ,
Nih'a''ga'', laedunt," clamavit mus, sed ille : "Tace," respondit populoque
dixit: "Semper hie iocatur; meum penera esse raentitur."
On the last day, when tbe dance had ended and all were eating
and drinking together, the girl brought a clear, sraooth spoon and a
bucket full of water, with which she gave a drink to Nih'a°ga", whom
she thus designated as ber husband. Then she took hira into, her tent.
The tent was good, tbe bed beautifully decorated, and bags of meat,
a pipe and comb, and other furniture, were already inside. Antequam
se quieti dederunt, Nib'^^ga" reversus penem suum recepit. Mulier,
cum penem tractasset si forte adhuc tam parvus esset, magnum
necopinato sensit, Nib'a^gamque expulit. Mane aquara hausit, et am
phora expleta ligulam eandera surapsit iuvenemque qui secundum
Nib'a^gam penera rainiraum habebat, adiit ; qui, cum mulier bibere de-
disset.et in tabernaculum praecessisset, vir factus est. — K.
2g. — Nih'a'^ca" and his Mother-in-law.
Nib'tL^ga", his wife, and his raother-in-law, camped alone. He
had his own tipi and did a great deal of work and errands for the moth-
er-in-law (such as is the custora of tbe Indians). He becarae quite
fond of her, at a distance, because of ber pretty looks, but he could
not get to talk with her.
One day Nil^'a^ga" went out for game and returned with some
beef for tbe family. His wife brought sora.e beef or raeat, which the
m.other-in-law had prepared. He was not in good spirits, and didn't
feel like eating. ' What is tbe matter with you ? Are you sick ?" said the

76 Field Columbian Museum — Anthropology, Vol. V.
wife. For some time he didn't eat his meat, but looked very sad. Finally
be told his wife that he was anxious to go out on the war-path, but he
could not go alone. "I would be too glad if I could have a companion,
like the others," said he, taking a few bites of food. "What do you
want to do? Tell us!" said the wife. "Well, I saw a party of young
men passing through with their mothers-in-law, all fixed up in war
like appearance. There were several parties, going in all directions,"
said Nifa'a^ga" "I would like to take my mother-in-law along, if it is
possible, said be. "Well, eat your food, I will ask her, and let you
know if she can do it or not," said his wife.
So this wife went 'cut and told her mother that her husband had
seen a war-party of young men with their mothers-in-law; that he
wanted to know if she would consent to go with hira. "Well, if that
is the case, it i^ not a hard thing to do, siraply to go along as company
to wait lOn him. Tell bim that I can go along any time," said tbe
mother-in-law. "She said that she is willing to go," said his wife to
bim. "You may then tell her to get ready, for I want to catch up with
tbe rest of the crowd, before they get too far off," said Nih'a°ga°. So
they started off, leaving the daughter behind. They traveled for
miles, and it was late in the afternoon that Nib'a.^ga'" stopped and said
to his mother-in-law, walking behind her, "Let us climb this high hill,
and see if there is any sign of them ahead of us. You may take the
lead, fix yourself up lightly, and tie your dress higher so that you can
ascend more easily, and I will follow you and shall watch for any danger
behind," said Nib'^^ga". So the mother-in-law climbed the high hill,
using a stick for a cane. "Hold your dress higher and walk faster!
I think that tbe enemy is following us," said Nih'a°ga°. He was look
ing at her fat legs and in course of time, while she was climbing fast,
he saw her privates, which made him laugh secretly. After they had
reached the top of the bill he told her that the pursuing party, the
enemy, had disappeared and that they were safe for the night. The
mother-in-law believed whatever he said, and she was raore handsome
than ever to bim. While they were resting he sang a song, beating his
bow with an amow, saying, "There was a dark spot, I saw," meaning
ber privates. "My mother-in-law, don't feel hurt by the words, for I
am singing about those people. I saw them behind us. It is the way
that tbe war-party of young men do and tbey have all kinds of songs
to stir their feelings and rouse their ambitions. Say, mother-in-law,
I think that we have to turn around and go back, for we cannot see
tbem. We might get lost. I see that we cannot overtake tbem. So
it is best for us to go back now, and we will go as far as we can to-day,"

Oct , 1903. Arapaho Traditions — Dorsey and Kroeber. 77
said Nih'a"ga"-. So tbey went down the hill and reached a creek, which
had much timber and grass. "Say, raother-in-law, we shall have to
camp out for the night, and we shall take time to-raorrow to reach
home," said Nia'a^ga".
Both of them together erected a shelter and made separate beds.
Late in the night, Nih'a°ga" complained of being too cold. Tbe moth
er-in-law gave bim more cover, but he was knocking bis teeth to
gether, and rolled about. "Are you still cold, son-in-law?" said the
woraan. "Oh, yes ! I can't He still, said Nib't^ga" "Age dura," in-
quit mulier, "potes mecum reclinari." Itaque reclinatus est et quamquam
mox calefiebat tamen borrebat. "Quid nunc agis" inquit mulier. "Quid
mater," inquit ille, "una pars corporis mei gelata est et nisi tu me
juvabis, molestiara habelo," inquit Nih'a''ga°. "Quae est pars ilia?"
inquit Nih'a'^ga''- "Age," inquit mulier, "ascende in me; id calidum
membrum suum quod durum et rigidura erat. 'Td est paene gelatura"
inquit Nifa'a^ga". "Age" inquit mulier, "ascende in me id calidum
faciam." Nib'S^ga" cura in eara ascendisset, laborari coepil. Membrum
eius tam magnura erat ut raulier effugere conaretur. Hare flens ex eo
petivit ut descenderet. Ille respondit : "Mater eara, tace ; patere ; ego et
tu in flumine coitus coimus." Sic per totam noctem. cum ea coibat. Mane
domum profecti sunt. Mulier non bene ambulari poterat quod per
totem noctem coierant et multum patebatur. Finally tbey reached their
horae feeling very tired. "Well, what made you return so soon ?' said
the daughter. "My dear wife, when we climbed tbe hill, I saw
the enemy below, after us, and we just barely escaped from them'. Be
sides, the other parties had gone so far that we could not begin to
catch up with them, and the journey was dangerous, too., so we re
turned. I ara glad to see you, wife. I might have been killed if I
had been in the fight," said Nib'a°ga°.

This story teaches that sorae men have intercourse with their
mothers-in-law. It all depends upon the virtue of the man and tbe
woman. — D.
Told by Adopted. Cf. No. 40.
40. — One-Eyed-Sioux and his Mother-in-Law.'
Qne-eyed-Sioux having gone on the war-path with his raother-in-
law, they camped in tbe woods, having two separate shelters. His
mother-in-law lay down to sleep in her shelter, and he too lay down
in his, When it was well into tbe night. One-eyed- Sioux asked for
' From a text by informant A.

78 Field Columbian Museum — Ant'hropology, Vol. V.
more covering. "I ara very cold ; give me some of your blankets !"
he said in bis thoughts, "Uhuuhu, it is cold!" he called out. "What
is it, my son-in-law? Are you cold?" "Oh, I am very cold; give me
one of your blankets." "Very well, my son-in-law, here is one." One-
eyed-Sioux took the blanket. Soon after, he again cried for covering.
'What is it, what is it? What is it you want, my son-in-law?" "Oh,
1 am still cold ! I have not become warm in spite of the blanket ! Come
out, let us sleep together." "You are cold?" 'T am truly cold, my
mother-in-law." "Very well, then ! ' Lie down next the fire, my son-
in-law. It is well." Then One-eyed-Sioux lay down with her on the
side of the bed to.wards the fire. "Take the cover to' yourself, my son-
m-law," said his mother-in-law to him. Soon after he again cried for
more blankets. "What is it, my son-in-law, what do you want?" "I
am still cold, I am still cold! I ara shivering from cold." "Qua parte
alges, gener?" "Abi." Em, hie algeo; hac una parte re vera
algeo," dixit, dum corporis partem frigidam tenet. MuHer, cum
quid vellet sensisset, respondit : "Esto ; in rae incurabe, gener ;
tum calidus eris." Quod cum factum esset, One-eyed-Sioux et mulier
obdormierunt. When it was morning, they started to go on again.
They remained on tbe war-path a long time. Dum in itinere adhuc
erant, mulier gravida facta est. Festinantis ad opus anum scrutabatur
One-eyed-Sioux. "Vestem altius cinge — altius," raulieri dixit; "te
magis incurva — raagis," cura anum scrutaretur. Dum in itinere una
cum muliere adhuc erat, ilia puerum, eius filium, peperit. The boy
grew up. Finally One-eyed-Sioux returned, his mother-in-law having
a boy child. "My father," he said to him. "Ah, no, not so ! I am youx
brother-in-law." "My father, One-eyed-Sioux!" the boy said again.
[Then the people wbo stood by, waiting to hear the news, got impatient
and said:] "Well, One-eyed-Sioux, what is your bla,ck paint (success
in war) ?" "Oh, I was about to tell you that I captured this boy. I
captured him for my mother-in-law," said One-eyed-Sioux.' — K.
41. — Nih'a^'can usurps a Father's Place; Origin or Death.
A man and wife, with two children, camped alone. One of the
children was a boy and tbe other a girl. One day the man went out on
the hunt and carae to a high peak, on which was an eagle's nest. In the
nest were two young eagles, which had just been hatched. This man
saw an eagle fly quite a distance from its nest, so he got a stick and
' Inahous, nevertheless, anyhow.
^ Wuuu kankanaan.
" Also a Gros Ventre tale.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 79
walked up to within a short distance and stopped, looking up to the
nest. Tbe young eagles were peeping out from tbe nest, opening their
mouths. Nih'a^ga" came to this man, and said to bim, 'Well, partner, climb
up the peak with that stick ; it is not so high as you think it is. Those
young eagles are fine specimens, being very young; they are just right
for the children to play with. Go and get thera down for your chil
dren!" So this man laid his weapon down and took off tbe heavy cloth
ing and left them below. He then ascended the hill. ' I shall wait for
you, partner ; your clothing will not be molested," said Nih'a"ga°. So
this man went up the peak with the stick, trying to push tbe young
eagles out of tbe nest. Tbe way to the nest was like a stairway, for
the stones lay so evenly and regularly.
As he was climbing the peak, Nih'a^ga'' commanded secretly that
the peak increase its height. He said to the peak, "Let the peak
stretch its height !'' The peak did stretch. This man was still cHrabing
the peak, and Nih'a''ga'' was still saying to tbe peak to stretch its
height. He gave this command several tiraes, until tbe peak was inac
cessible. This raan was very tired, and looked down, and to bis surprise,
be saw things below were very sraall. He got frightened and wanted
to get down, but the sides of tbe peak were sraooth, therefore he gave
up and ventured to stay to see what would result.
Nih'a.°ga° took tbe weapon and clothing and went off toward the
man's tipi. When Nih'a^ga" had reached tbe tipi, be told tbe
wife that her husband had clirabed up the peak to get the
young eagles for his children but the. peak had increased its
height until he was up in the air. "He said to me, after he could not"
come down, 'You raay go to my wife and take ber as your own, and
be sure and take care of the children,' " said Nitfa^ga"^. Of course the
woman consented and took him as her husband, since the other man
had been gone for some time.
Tirae went on with the faraily. This Nih'a'^ga'' was constantly
bringing beef for his tipi. He was very kind in the beginning, but later
on he would scold the children without any cause or reason ; also his
new wife. "Can't you children behave yourselves ! I wish I bad never
taken your mother, for I can't stand your foolishness here. You ought
to be with your father, up on that peak, starving," said Nib'^^ga", Tbe
wife and children felt sorry for the abuse and ridicule, and were obliged
to do everything for Nih'a^ga'^. This woman thought rauch of ber
children, but ber husband bated tbem and abused them, because tbey

8o Field Columbian Museum — Anthropology, Vol. V
were not his own by marriage. (Sucb is the feeling with the step
father or stepmother for children.)
One day this womap told .of the mystery to the people, or rather,
informed tbe camp that her former husband had clirabed the peak
for young eagles, and the peak had increased its height, thus making
it impossible for him to descend. The people were in sympathy with
tbe man, and tbey soon moved the whole camp to search for him.
The people finally got td the place mentioned, but were not able to
find him. Somebody got to tbe foot of this high peak and saw beads lying
on the ground, and wondered what they indicated. (Tbey v/ere the
tears of this missing man. Wben this raan saw no help from above
or below, he wept, for days and nights. He did this because he was
starving, and besides, he thought of bis family. )
The people then got tbe geese to look for the man. They flew
up the peak and found the man in a struggling condition, very poor.
The geese questioned him about bis trouble. ' "Who brought you
here ? What was the matter with you ?" said tbe geese. "I was climb
ing this peak after young eagles, and Nifa'a^ga" came along and com-
ra.anded this peak to increase its height, as I clirabed the stairway. I
did not know the danger, until I looked down and got dizzy and saw
things very small in appearance. I saw no way to get down and
therefore I have stayed here ever since," said the man. So tbese geese
told him to get ready (giving him strength again), and to lay his body
across their backs and bold fast. Tbese geese then flew up and then
gradually descended and landed hira safely. (This descent of the man
upon the backs of these geese corresponds to that of the little bird
used in the sun-dance, which is on the forked stick, and which is called
the cradled bird; or packed bird.)
The pecple got various kinds of birds to go up to the top of this
lofty peak to find tbe man, but all failerf, until the geese took tbe
task and accomplished it, for they never get tired.
After this man was brought down by the geese, he was fed regu
larly, and soon became fat. After be had left bis family, bis children
were fed on tendons of beef, and consequently got poor in flesh.
Nih^a"ga- had ordered his wife to give the children but very little food,
so that they might some day starve to death.
This_ man who bad returned to the people, started off in search
of^ his wife, to tbe other camp, and finally came to Nib'^-'ga'^'s tipi.
Nih'a»ga° was out when this raan went in tbe tipi. Tbe children were
very glad to see him, but he feh so sorry because thev were poor in

Oct.', 1903. Arapaho Traditions — Dorsey and Kroeber. 81
flesh, which reminded him of his experience. He at once furnished
them with food, and the wife and children ate it. All got enough that
day. "Now, my wife, I am going to kill Nila'a^ga"," said the man. So
he entered the parfleche, which was erapty, and partly closed himself
in, having taken with him a knife. He lay in the parfleche at the side
of the wall, close to the bed, watching and waiting for Nib^a^ga" to
arrive. Nia'a^ga" came and took his seat with his wife, awaiting a meal.
He. was first given the best food and lastly the waste was given to the
children to eat. Tbe children did not eat. "Did you feed tbem with
decent food? They don't eat that food. I want you to tell me," said
the husband angrily. While Nih'''a.°ga'' was making trouble, this man
in the parfleche bad loosened the strings and gradually worked him
self out. He at once jumped on the cruel husband, stabbed bim, and
killed him. The body was cut up in several pieces and thrown outside.
Thus Nib^a^ga" was killed, but he became alive again. He then
walked off and came to a big lake and stopped to. rest. "Now I want
to know what will become of my children after they die ? whether they
will come back to life or not?" Said he. So he took up a stick and
threw it in the water, and it came back on tbe surface. "Well, tbe
people will come back again," said he. He took a buffalo chip and
threw it in the water and it carae .out on the surface. "Well, the
people -will come back after tbey die," said he. He took tbe pith of
wood and threw it in the water and it came O'Ut on the surface ; and he
said, "The white people will come back again." He then went off
a little distance and took a pebble and threw it in tbe water, and it
remained under the water. "That is the way it shall be with ray cbil--
dren. They will be gone forever ; because this earth is too small. If
they should live forever, they would be crowded, but this pebble
answers well." Thus the people lived to a certain period and died
forever.

The peak reduced its height after the raan was brought down by
the flying geese. The length of life was decided by Nib'a^ga", by
throwing sticks into the water; when they came up to tbe surface, it
meant that the people would live forever. But though it was tbe wish of
tbe people to live long, when they threw tbe stone into the water it re-
maind below, and thus approved of the disappearance of the people.
This story also refers to the manner of treatment to be shown
by a stepfather and stepmother toward their children. Tbe husband

82 Field Columbian Museum — Anthropology, Vol. V.
mentioned in the story (Nifa'a^ga") was mean to tbe children and even
tried to starve them to death. This hatred still exists among the
Indians. — D.
Told by Adopted. A similar origin of death is found among the Cheyenne (Journ. Am. Folk-
Lore, Vol. XII, p. i6i), Blackfeet (Grinnell, Blackfoot Lodge Tales, pp. 138, 272), Navaho (Mathews,
Navaho Legends, p. 77). Cf., also Origin Myth, "Arapaho Sun Dance."
42. — Nir'a^'can AND HIS Daughter.'
Nih'a^ga" had a wife and a beautiful daughter. He pretended
to be sick. He said : "Do not bury me iti the ground, but on a tree,
and do not bind rae up!'' Then be pretended to die, and they buried
him, and mourned for him. At night he descended, covered one eye
with clay, and went to tbe tent. Virgo sola dormiebat ; cui : "Mecum
lectum partire, mecum lectum partire," cantabat. Ilia autem lectum.
partita est ac eum recepit. Mox dixit : "Hie homo patris mei similis est,.
mater ; eius pars diraidia patris similis est." "Tace, pater t-uus iam diu
raortuus est," respondit mulier. Deinde cum argilla de Nib'a^gae oculo
decidisset, virgo iterum : ' "Pater hie vero est, mater." Cum mulier
scrutata esset, ipse re vera erat ; quem fuste sumpto verberavit.' — K.
43.  OnE-EyED-SiOUX AND HIS DAUGHTER.
A man and bis wife once camped alone. They had a very hand
some daughter. The father began to devise a plan whereby he might
have connection with her. One day he was suddenly taken very ill
and made it very bard for the family. The daughter thought very
dearly of ber father, so that she would sit by his bedside day after day,
waiting on hira.
"My daughter, if I should die, I want you and your raother to-
hang me on a tree, wrapped carefully with robes and clo'tbing,, bow-
case and quiver. Be careful not to tie me up very tight; have my head
stick out. Oh, yes, daughter, wrap rae up with a knife, too! I don't
want to be buried under the ground ; I am afraid of it, for I might turn
into earthy dust. I bad rather have my bones lie on the ground in
sight," said be. "Ob, father, I love you dearly. I do wish you would
not die; you are supporting me, and mother can't live alone," said the
daughter. "I know that you love rae, daughter, but this is my wish
if I should die," said the father. "And now, daughter, listen to me :
^ Informants J.
' This tale is found also among the Gros Ventre, Ute (Journ. Am. Folk Lore, XIV, 268), Navaho
(Matthews, Amer. Antiq'., Vll), Chilcotin (Farrand, Mem. Am. Mus. Nat. Hist., IV, 17, a stepdaughter
¦taking the place of the daughter), and Maidu (Dixon, Jour. Am. Folk Lore, XIII, 270)." Its distribu
tion, therefore, does not extend lar from the great interior basin. See also Petitot, Trad. Ind., 1886, .
219. (Hare.)

''Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 83
I am very sick and I know it is irapossible for me to get well. So
when I die I want you to marry whosoever coraes to you folks on the
way back to the carap-circle, or whosoever helps you at the camp, —
anybody that raa}' be friendly to you. You and your mother will have
¦contentions and trials after I have left you. If I should leave you no
advice, daughter, I should not do my duty as a father. Tbe man will
look after your ponies, and supply tbe food for you.'' Tbe daughter
was sad on account of her father's sickhess, but decided to obey him.
Then the father called to bis wife, and said : "Come in here, old
'woman, I want you to know ray wishes concerning my daughter. Un
derstand, old woman, that when I die, I want my daughter to marry
whosoever comes along on your way back to tbe camp-circle, or at tbe
earap, so that he can look after the ponies and supply food for you,"
said the husband.
"What do you think of it, raother?" said the daughter. "Well,
since he is your only father and loves you dearly, I think that what
he advises is just. We shall have to carry out bis wishes for our future
welfare," said the old woman. "I have told my daughter how I want
to be placed in the tree. When you have done, make your journey
that day as far as you can. At tbe end of four days you raay come
back to see me, for the last tirae. Then you can go on in search of the
camp-circle," said the father.
He was now sinking very fast, and bis wife also watched bim.
She would rub bis face, feet and parts of his body to keep up his spirit
and courage, but he continued to get worse.
One day he partly closed bis eyes, watching at tbe same time bis
daughter and wife by the bedside. Wben it was plain that tbey could
not help him to recover bis senses, they decided that he was dead,
because be had closed his eyes. Tbey began crying over bim. Then
they carried him to a tree and cut poles long enough for his body to
rest on, which tbey placed on straight limbs of the tree. Tbey then
took the netted platform of tbe travois and put it on top of tbese poles,
making a sort of bed for hira. Tbey spread his robes and clothing,
placing bis bow-case, quiver and knife, on tbe bed. They threw a
rawhide rope up around the big lirab and then tied it to bis body. In
this way be was drawn up to tbe top of the bed, and wrapped as he had
¦requested, very loosely.
The raother and daughter at once began to weep very bitterly, but
left tbe burial place right away, as tbe father bad directed, and wben
tbey had reached their tipi tbey at once broke carap and journeyed
till sunset.

84 Field Columbian Museum — Anthropology, Vol. V
After they had left him, he worked himself out of his wrappings
and took out bis bow-case, quiver and knife. He then cut the robes and
clothing into pieces, leaving part hanging on the tree, but throwing
tbe most of them upon tbe ground. Then he gathered the bones of
aniraals and strewed thera upon tbe ground, scattered some strings and
chewed tbe ends of some rawhide ropes and threw thera down, in
order to make it appear as though the wolves had been around. Then
be would step off a short distance and look at everything to see if it
looked like a real burial place.
Now be started in different directions, but toward the course of
his faraily, until be carae to the place on tbe creek where they had made
a carap. Every day for four days tbe father would camp out a little dis
tance from tbe tipi of bis faraily. And at tbe end of this time the
raother and daughter went back to see the burial place once more.
Upon their arrival tbey found bones piled up, some scattered around
and the robes in small strips, some still hanging on the tree, and other
parts on tbe ground.
"Your father must have decomposed rapidly, on account of the
hot weather, and dropped down ; the wolves and coyotes have been
around, and see those ropes chewed off !" said the mother.
Then tbey both took up the bones and wrapped them up again
with remnants of the robes and clothing, and placed the bundle of
bones on tbe tree. Then they cried for some time. "This is the last
time I shall see my father's remains," said the daughter, still weeping.
So they went back to their camp on the creek. That night the
daughter and mother slept, but were very sad. In the morning, after
breakfast, the daughter went out to look around, wben at a short dis
tance from the tipi, she saw a man dressed in white, and who had a
white bow-case, quiver, robe, shirt, leggings and moccasins. (The man
bad whitened them with lime be bad found at the cliff near the creek.
He had also covered over one eye with this Hme.) Tbe daughter went in
and told her mother that somebody dressed in white was standing
outside. So the mother and daughter went out to see wbo it was.
When tbey came up to him they saw that he had only one eye, and a
white bow-case and quiver.
''Who are you ? Where do you corae frora ?" said the mother, in
tbe sign language. The man answered, in sign language that he was a
Sioux, that his name was One-Eyed-Sioux. After the raother and
daughter had consulted each other about him (tbe man understanding
all that was said), they invited him in to the tipi. So he went in and
took his seat at the back of the tipi to get his meal.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 85
"You raay cook the food for hira, daughter, while I erect a tipi
outside," said the mother ; tbe man in tbe mean time looking from tirae
to tirae, gloating over the girl with whom he expected to sleep. Fie
talked the Sioux language, and used tbe sign language when he an
swered tbe girl. The girl gave him tbe food, of which he ate very.
little, passing it back to her, and thanking her for the favor.
"Say, One-Eyed-Sioux, we are in hardship, and in fact we are yet
in sorrow. My father has died but a few days ago. We are searching
for the carap-circle now. Before my father died he told us that who
soever should come along to our carap while we were on the way
back to the camp-circle, should be show hiraself friendly, or any one
that would give sorae help at the camp-circle, I should marry. Now
1 want to tell you that ray raother is erecting a separate tipi for us.
You will have to take me as a wife. We are thankful to have you. for
we want you to show us tbe way back to the big camp-circle," said the
girl to One-Eyed-Sioux. One-Eyed-Sioux then answered the girl in
bis own language [Sioux], at some length, and signed to her, saying,
"It is good."
"Now, daughter, bring your willow mattress, lean-back, tripods,
and the rest of the bedding, and let us fix up your tipi," said the
mother. "Say, One-Eyed-Sioux, I am going to take out this bedding to
make oui: bed," said tbe girl. "Good!" said One-Eyed-Sioux, in the
sign language, the girl raaking signs to hira in return. So she took
tbem out and made the tipi look like something and took tbe raan inside
as ber husband. Then the man wished that night would come on
soon, for be desired her. Late in the afternoon she would occasionally
gape, remarking, "I am sleepy, Sioux."
Night came on and the man and his wife went to bed early. Hav
ing been awake with his wife during the entire fore part of the night,
he slept late the next morning, while tbe girl got up to get his break
fast. While she was putting on her leggings, she looked at ber husband
and saw that he bad a mud-covered eye. Tbe clay was drying up,
and had shrunken on account of the beat lof the sun in the morning.
She looked under the plaster and noticed that his eye was all right.
Then she looked at his face and body and said to herself, "This raan
looks like ray own father. His nose, eyes, bead and body resemble
his. Surely it must be he."
She went to her mother and said, "That m'an looks like ray own
father, both his eyes are all right. I took a good look at him. He just

86 Field Columbian Museum — Anthropology, Vol. V.
plastered that one eye with raud, and tbe raud has dried up and is
about to corae off. You come and see bim and be convinced !" "Shame
on you, daughter ! Do you think I would go in my son-in-law's tipi !
No ! You may take bis breakfast and wake hira up," said tbe mother.
"No,> mother, I am quite positive that it is ra-y own father. Corae with
m.e and see him yourself ! He is fast asleep," said--the daughter. So
the mother went out, and with ber daughter, entered tbe tipi. Tbe girl
w-ent in -first, but tbe mother hesitated, saying, "Daughter, it is dis
graceful for me to go into ray son-in-law's tipi !" "Ob, he is sleeping
yet! Come in!" said the girl, opening the door.
At last, tbe mother went in, and saw that tbe man was her former
husband, and that he had plastered one of his eyes in order to deceive
his own daughter. All at once she grabbed hira by the bair and
pulled hira off tbe bed. He was asking mercy in the Sioux language
and in tbe sign language, but while he was struggling to get away, the
clay plaster dropped to the ground. He immediately picked it up and
tried to hide it. Tbe wife beat him unmercifully, so that he had to
admit wbo he was. (That is the way it shall be done with fathers who
deceive their daughters.)
Tbe wife said when she began to beat hira, "You scoundrel ! You
come here as One-Eyed-Sioux to sleep with your own daughter ! Shame
on you !" "My wife, you have beat me sufficiently, and I feel the
pain now. Will you please stop !" said he. "But I want you not to
tell anybody. Keep this a secret," said the man.

This refers to tbe imraorality of tbe people nowadays. When an
Indian is caught in incest with his own daughter, be is either killed,
or his name is iramediately dropped and people cease to respect bim.
The story also shows how the father, before his death, makes plans
for his daughter's raarriage. — D.
Told by Little Chief. Cf. No. 42. In the Ute version One-Eyed-Sioux i^ replaced by Coyote
<see Kroeber, Journ. Am. Folk-Lore, igoi, p. 268).
44. — Nih'a'^ca" and THE Seven Sisters.'
Seven women started out, looking fer a new country, all loaded
with their property. Tbey raade a camp for tbe night. In the morn
ing one was missing. The oldest one said: "It is far away where
we are going; I told ray younger sister so. She ought to have said:
'Let me stay at home.' " Tbey started and went on again, and in the
evening made carap. Next morning another one was missing, to-
' From informant A. Text.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 87
gether with all her possessions. The oldest one said: "My sister
should have decided previously to remain." Starting and traveling
again, in the evening they made a carap. After they bad eaten and it
was dark they went to bed. When day broke another one was raissing.
"Child (my sister), you ought from the first to have declined to go,"
said the oldest sister. The four that were left started out, walking
close together. Then they camped for tbe night. In tbe morning
one was missing again, together with her property. "Sister, it is 3'ou
Vvho were anxious to come with us,' said the oldest one. Early in
the morning they started again, and went on, looking for the place
where tbey would live. In the evening they made camp. Again in
tbe m'orning v/hen tbey awoke one of thera was raissing. 'T did not
want ray sisters to go, but they all wished it [therefore they should
not leave rae now]," said the oldest sister. There were now only two
of thera tO' go on. Then the .oldest one thought that something must
have happened to her sisters. The two raade a carap for the night.
"I wonder what is the matter. What can tbe children (my sisters)
have done? I will try to find out," said the oldest of the sisters.
Late at night, wben her reraaining younger sister was asleep, she tied
herself to her with a rope. In the raiddle of the night a person came in.
"Who can it be coraing in?" said the oldest sister. It was the black
wolf (wa°itac). "It is he that has robbed me of ray younger sisters,"
she tho.ught. She bad a raeat pounder ready in ber belt. Tbe wolf
came up close to tbem and, opening his mouth, began to draw thera
both in, for tbey were tied together. "I will wait until he has half
sv/allowed me," she thought. When half of her bad already entered
him, she took ber pounder and struck him on tbe bead with all her
might and killed bim. "Now, at last I know the one wbo has done it,"
she said. Then with her knife she began to cut bim open. "Come
out again," she said, and, when she had cut tbe wolf fully open, her
younger sisters came out with all their property. "Thanks ! ray younger
sisters ; I am glad to see' you again." Then they all went bathing and
washed themselves and put on new clothes. Then they started again,
the same in nuraber as when they had started out.
Tbey carae to a country which tbey thought good ; tbe grass was
good, tbe water plenty and good of taste, and the tiraber was good.
When tbey reached this place they put up their tent just as it should
be. Then the oldest sister said: "Now, all get ready, dress your
selves ; you will go to look for a raan. Bring back either a fine straight
stick of yellow willow or of 'praying-bush' (ba^wa^iiubiic), whichever
you find first." So they went looking for the two kinds of wood and

88 Field Columbian Museum — Anthropology, Vol, V.
brought back the praying-bush to become a man. Everything
bad been made for him; his bed and his clothing were ready.
Tbe oldest sister put tbe stick on the bed and laid the clothing over
it. This she did at night when they went to bed. Early in the morn
ing all tbe woraen got up. "Praying-young-man, get up and drink,"
said the oldest sister. Praying-young-man did not move. "Get up
and wash yourself," she said to bim, but he did not move. "Praying-
young-man, get up and eat." Then be raoved a little. "Praying-
young-raan, look for the horses." Then the young man stretched him
self, raised his head, and sat up. He looked very fine o.n account of
his clothes. Then he ate breakfast with the woraen. Afterwards be
went out into tbe timber, looking for women, and brought them back-
into the tent. "Nioi, she is not the right one. Take her back," his
sisters would say. In this way he brought in women many times, but
bis sisters always sent them back. Nih'a°ga° heard about Praying-
young-man; be stole his clothes and dressed hiraself in them, so that
be looked like him. Then be went where he had heard that there was
a woman wbdm Praying-young-raan was to marry. "There he is ! At
last Praying-young-man coraes," the pedple said. Then Nih'a'^ga" mar
ried tbe woman. Meanwhile tbe sisters went into the timber, looking
for Praying-young-raan ; tbey found hira, but his clothing was gone
(he was a stick again). Then they heard that Nih'a^ga" had married
tbe woman. — K. 45- — Nih'a^ca'* and the Seven Sisters.
A man and wife had a beautiful daughter whom the young men
were trying to win for a wife. Another girl was born to this family
and was a very handsome baby. An old woman came along one day
to tbe tipi of this man and wife, with tbe message of a young man.
relative to marriage. "Will you please listen to me; my grandchild
sent me over to ask you frankly that you consider fully on your part
that be desires to make an engagement for your daughter. Under
stand that tbe whole fairiily have taken careful thought for the boy;
that we have given hira an outline of his duties as a son-in-law, advising
him to conduct himself as a gentleman hereafter ; that whether or not
tbe wish be granted, be raust be good to everybody and ready to ac
commodate people in case of necessity ; that if be should become your
son-in-law, he is to do anything for you without being told, and
must keep hiraself straight while acting as a servant (these being the
requireraents for a proposed raarriage) . So I wish to obtain vour con-

Ocx. , 1903. Arapaho Traditions — Dorsey and Kroeber. 89
sent that tbe families may be united in peace and harmony. My grand
child likes the girl very much and agrees to earn the girl in tbe usual
way," said the .old woraan.
After due consideration on the part of the parents, both of thera
expressed their willingness for the contract. "Well, old woraan, we
have concluded to- call for our daughter and tell her the circurastances
of your visit," said the husband. So tbe wife went out and called tbe
daughter in. The daughter came in and seated herself. "Well, my dear
daughter, this old woman sitting here in our tipi has come to us with
a special request for a marriage with you. We have thought of tbe
matter sincerely and decided that it is the proper thing for you to do,"
said the father. "No! I don't want to get married, father, and I do not
want this to go any further," said the girl. This girl was very charm
ing and at the right age to get married, but she wished to. remain
single. The old woraan got up and returned to convey the answer to the
family cf the boy. "Tbe parents were willing, but the girl objected
and made herself understood that she would not get married under any
cirGumstance," said tbe old woman.
Tbe second daughter born into the family was very promising.
She bad grown up rapidly and soon attracted the attention of tbe
young men. One day an aunt of a young man came over with a
proposition of marriage for the girl. Tbe request was made in tbe
usual way, but the girl objected, giving as ber reason the same as her
sister had given. Tbe farther and mother were willing and gave their
consent, but it did no good.
There was another girl born into the family, who was well built
and beautiful. This third girl, had grown rapidly and was like a
picture to the'young raen. One day an old woman carae to the famih-
and asked for raarriage with this girl, by ber grandchild. The parents
consented, but the daughter objected.
Another daughter was born to this family, which the parents
thought surpassed her sisters in beauty. Tbe fourth daughter was
growing fast and soon behaved like a woraan, besides being charming.
One day a young raan sent bis ra.other' to this family, who presented
earnestly the -wish of her son. "Will you please excuse me. I have
came over to make a plea for my son that you kindly consider ray
proposition cn behalf of my son for a marriage with your daugbter
(the fo.urth one). Can you bring about this marriage? My dear son
is anxious to marry your daughter," said tbe mother. So tbe father
and mother called for their daughter to come in. The daughter was

90 Field Columbian Museum — Anthropology, Vol. V.
out with tbe older sisters. She went in and seated herself. "Well,
daughter, this ra^other of a young raan requests a raarriage to you by
her son. This young man likes you ; so does his family ; and we have
had a good talk about it and thought best to try and induce you to
accept. Now, my daughter, can you accept this proposal and be con
tented like other girls?" said tbe father and mother. "Oh! No,
father, I can't do that. I am sorry, but"! have no wish for any mar
riage, for it is not my desire," said tbe daughter. The mother went
away disappointed.
There was another girl bom to the faraily, which, of course, was
beautiful before the parents and others. Wben the fifth daughter was
fully grown up, she also was attractive to tbe eye of every yourig man.
The other daughters were beautiful, but this one was fascinating to
everybody. One day there came along an old woraan who went into
the tipi of this large faraily. "Will you please take pity on rae? I
have come over to offer my boy (young raan) as a servant, in order
that he raay marry your daughter. It is my earnest desire that my
son get the girl as a wife, and I hope that both of you will grant
my wishes," said tbe old woman, shaking bands with the family.
"Well, old wom.an, you shall have tbe girl for that son. I think your
people are deserving, and because your characters are such, the request
is fully granted on my part and on the part of my wife," said the
father. So tbe daughter was called in and_told the circumstances of
the meeting. Tbe girl said that she didn't want to be married. The
mother went away disappointed and told her relatives that the girl
objected. Time went on peaceably with this large family; so with the
people in tbe camp.
One day the mother of the family gave birth to another girl. The girl
was fair and fat. Tbe sixth daughter grew up quite a sweet young girl.
All tbe young men wbo saw ber face close, fell in love with her, for
tbey liked ber very much. It happened one day that a woman came
to the large family. "I have come over to ask you folks in behalf of
my nephew for a marriage with your youngest daughter, who is just
at the ripe age. My nephew seems anxious for tbe marriage, and has
pledged himself to earn her for bis wife, by being a servant. If you
folks agree to this I shall go home with a warm heart and get him to
begin looking after your work," said the old w.oman. "Well, I will
see tbe girl soon, but as far as we are concerned, there is no objection."
So tbey asked their daughter if she would consent to tbe contract, but
she said that she would not marry anybody. She gave the same reason
that ber sisters bad given, viz., that she wished to remain single. Tbe

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 91
father and mother gave all the help tbey could to the people, but the
girls objected bitterly against any kind of marriage.
One day tbese folks were presented with another baby, which was
a girl. This was the youngest of the seven sisters. She also grew
up handsome and charming. The young men liked ber very much and
through their relations asked the parents for a marriage, but failed to
get tbe consent of the girl. Tbe young men would occasionally ra-eet
tbe girls, court them for love, but got no satisfaction in regard to mar
riage. Tirae went on and the tipi .of this faraily was crowded with
daughters. It happened one day that a boy was born to this man and wife.
They were very rauch pleased to have a boy. This baby boy was band-
sorae, tO'O, the only brother that tbe seven sisters bad. The boy grew
up rapidly and was soon a good reliable young raan. While he was out
having fun like tbe other beys, a young man came up to him and
asked him to give bis consent for his oldest sister to raarry. He
told the young raan that he had no objections whatever. This }'oung
brother knew that be could not very well stay at horae with all the
sisters. He would rather be alone with tbe old folks and see bis sis
ters all raarried, so that tbey could have their own ways with their own
husbands, and that the folks would be well off and perhaps receive some
help^from their sons-in-lav/, so that their troubles, anxieties and burdens
would be lighter. So wben be carae horae in tbe evening he mentioned the
thing to his father and mother. "Father and mother, it is my earnest de
sire that all ray sisters should get married sooner or later. I think that
as I am the only male in the family, tbey should respect my wishes
and do what I say in their behalf. So I want you to tell my sister, the
oldest one, to give her consent to marry a young raan, in tbe usual
method," said the son. This young raan left the tipi and was out
during- the night, perhaps at his relatives or having fun. Tbe sisters
all went into their tipi and their parents repeated the son's wish con
cerning bis oldest sister. But in spite of the father's effort to induce
the oldest sister to marry and also in spite of the brother's wish, this
woman would not accept the idea. ''I am glad to know this, but, father
and mother, I cannot under any circumstances get married. I am
sorry that I cannot please ray .older brother, cannot do as he orders
me," said she. The old folks thought this a hard stroke to the brother,
and tbey were afraid that the brother would probably get m.ad and
wander off. So tbey did not say anything more than was necessary.
Several days passed by. Tbe same objection was given by tbe other
sisters.

92 Field, Columbian Museum — Anthropology, Vol. V
"Our son might finally make up his mind to wander off; let us
order his sisters to search for their support, and then they can be con
tented elsewhere," said the parents. So they decided to put away their
daughters and keep tbe only son ; they thought best to do this, in order
to preserve moral feeling in the family and a proper respect for their
son. "All you girls get ready, pack your bags with your moccasins,
dried meat, etc., and go and support yo.urselves. Go to suit yourselves!
My son will stay with us, and it is our idea that you all remain away
frora hira, rather than be with him at our horae. He may not like our
home with so many sisters unmarried," said tbe father and mother.
So the sisters had to .obey and soon packed up their bags with neces
saries. In the morning the girls loaded the burdens and started off
somewhere for a place to live. Days and nights they traveled in search
of an abiding place, until tbey came to the foot of a ra.ountain.
At the foot of this mountain was the head of a running creek.- It
bad plenty of timber and good clear water. Tbe valleys of its sides
-were broad and fertile. There was plenty of game and birds of
various species, tbe noise of which in the woods along the deep ravines
and sides of high mountains was like the blowing of bone whistles,
tbe musical echoes of tbe animals and birds. The scenery was beau
tiful to the eyes of the seven sisters. These sisters walked down the
creek and reached a bend which was attractive to thera on account of a
hill covered with timber and rocks. This hill was pointed and faced'
toward the creek. Tbey went to this bill and found that at the foot
of it was an opening (cave), and they decided to make it their abiding
place. So tbey went in and raade themselves beds around the circular
space inside. It was like a tipi to thera, for it was pointed above and
the entrance was like that of the door of a tipi. The oldest made her
bed in the center at tbe rear, and the others made theirs according to
age, the youngest sister being at the door.
Tbese sisters spent some time at tbe cave ai>d one morning early
the oldest sister went to look out and saw a herd of buffalo just coming
to water on the other side of the creek. "Oh, sister ! Come out and look
at the buffalo over yonder," said she to her next younger sister. The
sister got up and went out and looked for tbe buffalo. The moment
she took a glance at them several of the buffalo fell dead. Then they
went to thera and skinned thera for their bides and meat. When they
had brought in the hides they rolled them up and sat down on them
and commanded them to be painted and quilled as seemed best. When

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber.

93

they opened tbem they were all painted in different colors and designs.
The robes were also decorated in like manner with porcupine quills.
There were many other kinds of objects made, such as hags, par
fleches, lean-backs, etc. The night carae on and tbey retired, having
eaten a good meal of buffalo meat.
The next morning this oldest sister went out and saw a herd of
elk coming down the river. "Oh! Sister! Look over yonder!" When
she bad gotten out she looked and spied the elk walking just down the
ravine. The moraent she looked at thera tbey fell dead on tbe ground.
So the sisters went out and skinned the elk for raore meat and hides.
When they had brought the raeat and hides they sliced tbe meat proper
ly and then took the hides, rolled them up (green) and said: "Let
this hide be made into a dress for me, and let there be so many teeth ,
on it ! Let this hide be made into a bag, quilled with good designs ! Let
this small hide be made into a pair of pillows, well quilled ! Let this
bide be made into several pairs of leggings !" These were sorae of
the commands made by the sister next in age. Then tbe other sisters,
in rotation, gave comraands. The things were made as directed. Each
sister provided herself with a dress and other things out of tbe elk bide.
In the morning the oldest sister again went out to look around and
saw a herd of deer just walking down the river to a shady place. "Ob !
Sister! Corae out and see those deer over yonder!" The sister came
out and saw them. Tbey all fell dead on the ground. The sisters tken
went to the deer and got thera all skinned for meat and bides. When
they had brought them in tbey sliced the meat and then rolled the
hides and sat down on them and commanded more things, such as tbe
women needed, each taking her share of every article manufactured by
a word. Night came on and the sisters retired. They were eating the
deer, elk and buffalo raeat and getting fatter every day.
In tbe raorning the oldest sister went out again for a look, and saw
a herd of yellow antelope going to tbe creek (perhaps to water). "Oh!
Sister! Come out and see those antelope going to the creek!" said the
oldest sister. The sister came out and saw them going to the creek.
The moment she looked at thera tbey all fell down dead. Tbe sisters
then went and skinned them for more meat and bides. Tbey brought
the meat and hides to the cave and at once sliced the meat properly.
Tbey rolled tbe hides and sat down on them and gave commands
for more articles (useful) for a tipi, and besides, furnishings for an
individual. Thus they were made so as to suit tbe color and taste of
each. Night carae on and the sisters retired. ,
In the morning the oldest sister went out e^rly and looked again

94 Field -Columbian Museum-;— Anthropology, Vol. V.
and saw a herd of mountain goats grazing on the side of the mountains.
"Ob ! Sister ! Come out and see those goats !" said she. Tbe sister came
out, and tbey all fell dead on the ground. They then went out and
skinned the animals for their hides and raeat, taking their horns for
spoons. They brought tbe meat, bides and horns to tbe cave, sliced
the beef, rolled up tbe bides and also placed the horns with the bides, '
and sat down on them and gave commands for more dresses, and for
spoons of various shapes and sizes. Thus tbey were raade for each sis
ter according to their taste. Night came on and tbe sisters retired.
In the morning tbe oldest sister went out for a look and saw ante
lope grazing in the bottora. "Oh! Sister! Come out and look at those
antelope!" said she. So the sister went out and saw them and tbey
all fell dead on the ground. Tbe sisters went to the aniraals and
skinned them for their bides and meat. Tbey brought the hides and
meat to tbe cave, sliced the meat, rolled tbe green bides, and each in
turn sat down on tbem and gave tbe co^imand for more leggings, and
pairs of moccasins in every style. Thus tbey were made for tbe sis
ters. Night came on and they all retired.
In tbe morning the oldest sister said that tbey would have to get
somebody for a sentinel to give thera warnings. So she went out a
short distance from the cave and cried out, facing tbe mountain where
there was a big grove of timber, saying, "Oh! You Bear! Do come
out of that place and come here !" After tbe call, there came out a
bear, leaping, and when it was within a short distance it stopped and
stood like a human person, awaiting further orders. "'Now, Bear,
we want you for our sentinel at the door, inside of the cave. Will
you now take your position ?" said tbe oldest sister. Bear walked in and
took bis place. Then she faced tbe most rugged or rough looking
mountain and cried out, saying, "Come down, you Panther ! Come over
quickly !" Then Panther carae from tbe rocks and carae trotting tow
ard ber. Panther stopped and stretched his slender body and wagged
bis tail and opened his mouth wide and showed his jaws. 'Now,
Panther, take your place at tbe door, inside, and act as our daily senti
nel for us sisters !'' said the oldest sister. Panther then occupied his
place. These sisters were then very much satisfied, so far. Time went
on and the sisters had very good times outside and inside their cave.
One morning tbe youngest sister made an open proposition before
tbe rest. The oldest sister of course was to judge what was best for
all. "I would like to have a son," said tbe youngest sister to tbe rest.
All were silent except the oldest sister, who agreed with the idea. So
tbe sister went out and came in again to decide who was to be the son.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber.

95

This oldest sister said that there were two kinds of wood, of small size,
either of which would be good ; these were a yellow willow stick which
grows along tbe beaver daras or drifts, and tbe red berry stick of whose
berries the bears are very fond, which is a very light red color and
transparent to the eye while standing. There are sraall ones growing
alongside the large ones. It was decided by all that tbe latter be
chosen. So they searched for tbe stick day after dky. At last they
found it, standing perfectly straight and healthy. They cut it down
and took it home to the cave. Night came on and tbey all retired.
In the morning tbe stick was cut into proper length and laid on the
bed, which had very nice furnishings for a young raan. Among the
furnishings were a buffalo robe well quilled, shirts, buckskin leggings,
also buckskin moccasins. Against the lean-back there were a bow-case
and a quiver of arrows, also a lance with eagle-feather pendants, etc.
— sucb things as a young raan needs. The next morning one of tbe
sisters got up and spoke to tbe stick. "Brother, get up out of your bed!
Take this spoon ! Here is the water. Wash your face and get ready for
your breakfast." Each raorning tbe sisters spoke in the same way to the
stick, until the fourth time, when tbe body of tbe stick moved a little.
The fifth time the sister spoke to it and it spoke a little, but went to.
sleep again. The sixth time tbe next sister spoke louder and emphati
cally, and the body was fully developed, and it rolled over to the other
side. Tbe seventh tirae this youngest sister brought out a vessel of
water, dipper, pemmican in a wooden bowl, some berries, etc., and stood
by the bedside. "Now, brother, get up! Take this spoon, wash your
mouth and face and eat this food!'' said' she. Immediately this stick
(man) got up as a man, dressed in the best, and did as the sister
directed. After he had bad his breakfast be said to his mothers, "I
. dm glad to have sucb Hberty, for I bad been standing a long time, and
was fully exhausted, and I ara very thankful for this privilege," said be,
"Yes, we want ybu now to look out and see tbe clouds, the green earth,
timber, the courses of the creeks, tbe beautiful bills and grand raoun
tains. to breath tbe air and stretch yourself -well and take in every
thing in nature ; for you shall be our son, to do the errands if necessary,
to climb tbe hill-tops, to see tbe game and to do other things around
the cave, as might be expected of a young man," said tbe younger sister.
So this young man went and did as directed. His name was Red-Stick-
Man (Hawaunawnae).
Red-Stick-Man did as he was directed by the sisters, till one day
he told bis mothers that he was going to the other camp for a visit,
and that be would be gone for a day, but that he would come back

96 Field Columbian Museum — Anthropology, Vol. V.
by sun down. These mothers cautioned hira, and he promised
to be home soon. So they fixed bim up in bis best clothes, gave him bis
lance and be started off toward a cut in the mountain. When he
reached tbe cut, be carae tp a cottonwood tree and noticed an eagle
nest with young ones. He decided to get some more eagle feathers;
so he stopped, undressed himself, and laid his clothing in a pile, and
began ascending the tree. When be was within reach of the birds
Nih'a^ga"^ came along and saw Red-Stick-Man up in the tree, his clothes
lying on tbe ground. "Well, I wish this tree would stretch upward and
that the bottom of it would become very smooth," said Nih'a^ga" So
the tree stretched its height and raade it irapossible for this young man
to descend. Night came on, and Red-Stick-Man was still missing. In
the morning the mothers concluded that something had happened to
him on the way.
"Now Bear and Panther, I want you to be successful, and look
for our son." said tbe youngest sister. Nih'a.°ga° put on Red- Stick-
Man's clothes and went to the carap and introduced himself in the dis
guise as Red-Stick-Man. When he reached the camp be walked in,
singing a merry song, holding tbe lance. When tbe people beard the
music they informed one another that Red-Stick-Man bad arrived,
and said that everybody ought to get out and welcome him, since they
had heard of his presence.
Bear and Panther started on a trail and Panther finally carae to a
standing tree and stopped, looked up and wagged bis tail. When these
mothers got to the tree tbey saw their son up in the tree almost naked,
trying to come down. "Now, Bear and Panther, be strong and cun--
ning, and go up and bring down our boy in safety," said they. So these
animals climbed the tree without any difficulty and brought the boy
down safely. Tbe boy held fast to tbe neck of tbese animals as they
went down the tree, climbing backwards. The raothers took the son
back to the cave and new clothing was furnished, and ohce again he was
a beautiful young man. — D.
Told by Black-Horse. Cf. 44. For the incident of the buffalo falling dead from a glance, cf.
Boas, Journ. Am. Folk-Lore, Vol. IX, p. 258.
46. — Nih'aNca" and Panther- Young-Man.'
Nih'a°ga" lived with bis wife and children. He asked his wife:'
"Are there any young men who come to tbe tent courting?" She told
hira: "Yes, there is one. His name is Pantber-young-man (baxa"-
ka" anaxaa) .'/ Nih^a-'ga" dressed himself as a woman, and went out for
^ Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 97
water. The Panther saw and approached hira. At first Nib'S-^ga"
seemed not to notice him. Then he smiled at bim. Tbe Panther asked
hira to raarry him, and Nih'a^ga" consented. So tbey were married and
lived together. Nih'a°ga° told tbe Panther : "Only touch me. that will
satisfy you." He sent him bunting. Then he went out on the prairie.
He saw a rabbit, and said : ' Come here, my friend, I wish to speak
to you." "What do you wish?" asked tbe rabbit. "1 want you for ray
child. I will keep you and give you food and water." Tbe rabbit con
sented, and Nih'a^ga'' took hira horae under his dress. After a time,
when the Panther came home, be said to him : "We are going to have
a child." "Good." said the Panther. He continued to go hunting. The
rabbit grew fat, and Nih'a''ga'' became tired of caring for him, feeding
him, and giving bim drink. So he gave birth, and wrapped the rabbit
up closely, and laid bim on his bed. When tbe Panther carae horae,
he told hira: "We have had a child born to us." "Good," said the
Panther. "Is it a boy or a girl ?" "A boy," said Nib'a°ga". "That is
good." "It is very strange in appearance. It looks like a rabbit. It
is very fat." "It is well," said the Panther. Then be started out to
hunt again, but came back behind tbe tent and listened. A man from
another tent came in and said to Nih'a^ga": 'It is very strange. You
have been married only a short time, and have a child already. How
can that be?" "This is how it is," said Nih'a°ga°, opening bis dress
et penera stantem monstrans. "That is bow I gave birth to a child."
When the Panther heard this, be ran into the timber [frora shame].
"Stay there! The woods and brush will be where you will live,"
Nih'a.''ga'' said to him. Then be said to tbe rabbit: "You are too fat.
You shall have no fat, except on your kidneys, and on your back behind
tbe shoulders. You will run fast, and leap, and live on the prairie.
This I give to you."— -K.
47. — Nra'A^CA" AND 'Whirlwind-Woman.'
Nih'a''ga'' was traveling. He met Nayaa°xatisei (Whirlwind-wo
man) crawling." He said : "Get out of my way !" So Whirlwind-wo
man went away, and tbe dust spun in a circle. Soon be came to her
again. "I do not want you. Whirlwind-woman, go away!" he said.
Then she whirled off. Again he came to her and said: "There are
^ Informants J.
" Nayaanxat means both whirlwind and caterpillar. Whirlwinds are supposed to be caused
by caterpillars. Siipilariy the turtle (baiinan) has power over the fog (baanan). Curiously, the
same belief is implied in a ceremonial practiced by the Omaha-Ponka, whose words for turtle and fog
are not alike (J. O. Dorsey, Ann. Rep. Bur. Ethn., XI, 410.)  Whiriwind-woman was several times'
mentioned as having brought the earth to its present size by spinning around it, while it was still

98 Field Columbian Museum — Anthropology,- Vol. V.
some people that I like to have near rae ; but I do not like you." So she
flew off, but came back in his path along the river bank. Nih'a^ga"'
carae to her again. Then he began to like her. "I want you for my
sweetheart," he said. "No," she answered. "I ara not used to remain
ing in one place. I travel. I would not be the wife for you." "You are
like me !" said Nih'a''ga°, 'T am always traveling. Moreover, I have the
same faculty as you," and be began to run and turn and spin about,
raising tbe dust and throwing the dirt into the air with bis feet. But
Whirlwind-woman refused him. Then be started again, running and
spinning, stirring more dust and kicking it higher. Coming back to her
he said : "There, I have the sarae power as you. I can throw the earth
just as high." Whirlwind-woman started, whirled, caught bim, and
blew hira over tbe bank, so that he fell head first into tbe water. "I was
only joking, I was not intending to do anything to you," he called.
Whirlwind-woman called back : "Sucb is ray power." She was already
far away. — K. 48. — Nih'a.nca'* and Whirlwind-'Woman.
One day Nib'S-^ga" took a stroll down tbe river, and having reached
a steep precipice that overlooked a small grove and tbe river, be stood
gazing at the scenery before bim.
At this time small, gentle Whirlwind carae along and as she came
nearer to hira, Nih'a''ga'" said: "Why are you lingering here? I do
not wish to have you near rae." Whirlwind without ceasing for a
raoraent, passed on.
Nih'a^ga" pursued his walk following the course of the river.
Wben he had reached a sraall divide, another and stronger whirlwind
overtook him. Nib'a°ga°, being somewhat disgusted, remarked, "I do
wish you would keep away from me!" Tbe wind whirled by, and
seemingly paid no attention.
Nib'a''ga° strolled along listlessly. The further be walked the
grander became tbe scenery which lay before him. Tbe wide landscape,
dotted here and there with groves and bills, seemed to invite him on.
Near this spot there was a wide bank. Below it there was a deep
green river and woods in whicb^there was a luxuriant growth of shrub
bery and weeds. At this place another whirlwind overtook Nib'^^ga".
small afler having been made from the mud brought by the turtle from the bottom of the primeval
water. Her circular course, and her stops to rest, are represented in decorative sym bohsm. She is
also said to have been the originator of quill-embroidery, at which she worked as she circled overthe
earth, and of the decorative designs painted on rawhide bags. (The Arapaho, Bull. Am. Mus. Nat.
Hist., XVIII, pp. 60, no, 121.) For a similar method of enlarging the new worid see Petitot,
Trad. Ind., 1886, 14S (Hare Indians).

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber.

99

He, feeling ber presence, uttered a grunt and said : ' You must think
I ara in love with you." Tbe wind, regardless of the remark, blew by
with greater speed and left behind ber tbe poor man, still making his
way toward ber path. Having walked sorae distance be became weary,
and planned to go just so far. He finally reached a nice quiet spot where
there was a level covered with soft buffalo grass. Here be lingered a,
while before returning.
As he started horaeward Whirlwind came along much stronger.
When tbe raan saw her coraing he shouted to ber, "Say, Woman,' I
want to say a word to you." She hesitated a while and then ventured
towards hira to comply with his request. On reaching him she said :
"What do you want?" He answered with a proposal, saying, "Will
you consent to be my life, corapanion?" She answered: "How can I
ever be, when I ara always on tbe go? I refuse, because I ara never
at one place for any length of time." Tbe man answered with a smile :
"Oh, that matters not; I am in tbe sarae position; I travel all tbe time,
too." ' Well, that settles it all," said Whirlwind.
She then turned and darted away from bim like a flash of light
ning. He continued to return by going up tbe river, frora whence he
came. He bad in his hand a small stem of blue grass, which he amused
himself with while walking. As he drew nearer tbe bank, the whirl
wind was coming frora the opposite direction. Wben Nih'a^ga" reached
tbe bank Whirlwind carae faster. Seeing her, he raised his bands for ber
to stop. She did as she was told without questioning bim. He stepped
forward with all his dignity and said, "Woman, will you kindly con-,
sent to take rae as your husband?" With a sneer, she replied: "B,ah,
I told you I could not be your wife ; you know ray reasons." At this
she blew forth with greater force than ever before.
Poor Nih'a^ga", disheartened over the refusal made, made his soli
tary way, barely, noticing nature. He scarcely knew wben he bad
reached the divide. The noise of Whirlwind attracted his attention.
Tbe poor man braced up and determined to make another atterapt in
proposing. Just as he reached the divide, they met again, face to face,
as it were. The man shouted to her to stop.
This time the whirlwind becarae out of patience with Nih'a°ga"'s
foohshness : however, she did not hesitate to see what be wanted. She
stopped, and walked forth to hira, saying with an angry tone : "What
do you want?'' He pitifully replied : "I must ask you again if you will
take rae for your husband ? You are so very fascinating to rae." With
a voice that did not quiver, she replied: "No! I have told you that it

TOO Field Columbian Museum — Anthropology, Vol. V.
would not be wise for rae to consent to such foolishness. What would
be tbe use ? I could never be at home with you. for I raust travel night
and day." "So must I," rephed Nih'a.''ga° ; "I travel night and day, too,
and travel with as much speed as you do.''
The whirlwind laughingly said to him, "If that is so, I shall be glad
to have you show me how you travel." The raan stepped to one side,
saying, "Very well, I shall show you. He then started forth, running
with all his raight and at the same time be picked up dust, leaves and
grass and scattered them, as be whirled about. After showing his
skill, he asked, "Now do you see that I can travel as you do?" Whirl
wind said, "Yes, you do just a little, and now if you will step one side
and watch rae. I shall show you my speed." Tbe wind, who had in
creased in her force and velocity each time she had met Nih'a°ga°, flew
past him, and every tirae she did so she tipped back the top of his bead.
In doing this, she left a mark at tbe tip of his .head. When she^ bad
passed him, she raised dust and remnants of dead vegetation.
Nih-'a^ga" stood for a moraent watching ber as she swept along, and
then turned to journey onward to the steep precipice where he met
Whirlwind again. Now that she had gained much strength, she tossed
tbe branches and raised clouds of dust, thus raaking a claraor as she
blew. Tbe raan, having seen ber great power, yearned strongly for a
marriage. He thought of this as being his only chance, so he stopped
and primmed up, so as to appear respectable in her presence. Nearer
and nearer she came. Tbe man shouted, "Stop for a few minutes, I
have something to tell you.
Whirlwind ceased, and Nih'a^ga" stepped forward, saying: "Oh, I
do wish you would consent to raarry me ; I should be ever so happy to
have you for my corapanion." She in response, chuckled a little and
said : "Display your power and speed in traveling once raore." At
this Nih'a°ga" started off instantly, whirled about and kicked up a small
cloud of dust. Having gone a short distance from ber he turned and
went through the sarae performance. On reaching her he asked, "What
do you think of that?" She answered: "That is a little better than
your last display, but as yet you have not equaled ray speed; now I
want to show you my power." The whirlwind with all her force blew
past her admirer, knocking bim down unconscious for a few minutes.
After having viewed his surroundings he brushed his clothes and
wiped the dust off from bis face. His hair was parted at one side in
stead of in the center.
Having found it useless to gain the wind's affection, he returned
home.

Oct., 1903. Arapaho Traditions — -Dorsey and Kroeber. lor
From tbe force of the whirlwind Nib'a"ga° received a whirl spot
on his bead. Whenever a person has the whorl on the side of his head.
he is considered very dull, lazy and talkative.
If a whirlwind happens to travel toward a- person, he must squat
down and cover bis face and wait until it passes. By doing this, tbe
whirlwind recognizes the respect given to hira ; but if there is a person
who does not believe the powers of the whirlwind and faces it, wben it
comes to hira with little or greater force, his senses are lessened, —
he raay lose his hearing, or be nervous the rest of his life.
In a story about the whirlwind woraan traveling from place to
place, making tipi discs, etc., we are told how the earth was enlarged.
— D. Told by River-Woman (Northern Arapaho). Cf. No. 47, and see note 2.
49.  Nih'a'^CA" AND THE BeaR-'WomEN.'
Nih'a"ga° was traveling down a stream. As he walked along on
the bank he saw something red in the water. They were red plums.
He wanted them badly. Taking off his clothes, he dived in and felt
over the bottom with his hands ; but he could find nothing, and the
current carried him down-stream and to the surface again. He thought.
He took stones and tied thera to his wrists and ankles so that tbey
should weigh bim down in tbe water. Then he dived again; be felt
over the bottom, but could find nothing. . When his breath gave out
he tried to come up, but could not. He was nearly dead, when at last
the stones on one side fell off and he barely rose to the surface side
ways and got a little air. As he revived, floating on his back, he saw
the plums hanging on the tree above hira. He said to himself : "You
fool!" He scolded biraself a long tirae. Then be got up, took off
tbe stones, threw thera away, and went and ate the pluras. He also
filled bis robe with them.
' Then he went on down the river. He came to a tent. He saw a
bea'r-woraan come out and go in again. Going close to tbe tent, be
threw a plum so that it dropped in through the top of the tent. Wben
it fell inside, the bear-women and children all scrambled for it. Then
he threw another and another. At last one of the women said to ber
child : "Go out and see if that is not your uncle Nih'a^ga"." The child
went out, carae back, and said : "Yes, it is ray uncle Nib'a°ga°." Then
!Nih'a'^ga° carae in. He gave thera the pluras, and sai-d: "I wonder
that you never get pluras, they grow so near you !" The bear-women
wanted to get some at once. He said : "Go up the river a little way ;
it is not far. Take all your children with you that are old enough to
' Informant B.

I02 -Field Columbian Museum — Anthropology, Vol. V.
pick. Leave tbe babies here and I will watch tbem." Tbey all went.
Then be cut all tbe babies' beads off. He put the heads back into the
cradles; tbe bodies be put into a large kettle and cooked. When the
bear- women came back, he said to thera : "Have you never been to that
hill here ? There were raany young wolves there.'' "In that little bill
here?" they asked. "Yes. While you were gone I dug the young
wolves out and cooked them." Then they were all pleased. They sat
down and began to eat. One of the children said : "This tastes like
my little sister." "Hush !" said her raother, "don't say that." Nib'a^ga"
becarae uneasy. "It is too hot here," he said, and took some plums and
went off a little distance; there he sat down and ate. Wben he had
finished, be shouted : "Ho ! Ho ! bear-women, you have eaten your own
children." All tbe bears ran to their cradles and found only the heads
of the children. At once tbey pursued bim. Tbey began to come near
him. Nih'a"ga'' said : "I wish there were a hole that I could hide in."
When they had nearly caught hira he carae to a hole and threw himself
into it. The hole, extended through tbe hill, and be came out on the
other side while the bear-women were still standing before the en
trance. He painted himself with white paint to look like a different
person, took a willow stick, put feathers on it, and laid it across his arm.
Then be went to tbe woraen. "What are you crying about ?" he asked
thera. Tbey told hira." He said : "I will go into the bole for you,'^'
and crawled in. Soon he cried as if hurt, and scratched his shoulders.
Then be came out, saying : "Nih'a°ga'» is too strong for me. Go into
the hole yourselves ; he is not very far in." Tbey all went in, but soon
came out again and said: "We cannot find bim." Nih'a°ga'' entered
once more, scratched himself bloody, bit himself, and cried out. He
said : "He has long finger nails with which be scratches me. I cannot
drag him .cut. But be is at tbe end of tbe hole. He cannot go back
farther. If you go in, you can drag bim out. He is only a little
farther than you went last time." They all went into the hole.
Nib'S'^ga" got brush and grass and made a fire at tbe entrance. "That
sounds like flint striking," said one of the women. "The flint birds are
flying," Nih'a-'ga'^ said. "That sounds Hke fire," said another woman.
"The fire birds are flymg about ; they will soon be gone by." "That is
just like smoke," called a woraan. "Tbe smoke birds are passing. Go
on, he is only a little farther, you will catch him soon," said Nih'a^ga"-
Tben the beat followed the sraoke into the bole. The bear-women
began to shout. "Now the beat birds are flying," said Nih'a^ga", Then
tbe bears were all killed. Nih^a-'ga" put out the fire and dragged them
' In the original, the bear-women at this point retell the whole story.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 103
out. "Thus one obtains food when he is hungry," he said. He cut
up the meat, ate some of it, and hung tbe rest on branches to dry. Then
he went to sleep.
While he was asleep tbe coyotes and wolves came. Tbey ate all
bis meat ; and the mice carae and cut bis hair off short, and ate all of his
robe excepting a sraall piece on which he was lying. Wben he woke
up in tbe morning he found all his meat gone and his hair short. He
began to pick up the small pieces of fat and meat that lay scattered
about, gathering thera into his scrap of a robe. Then he made a fire
and sat down in front of it to eat the leavings. Suddenly a spark fell
on his skin. Nifa'a^ga" jumped up, scattering all of his meat that re-
mained.^^ — K. 50. — Nih'a^'can and the BeaR-'WomEN.
Nib'a''ga'^ went down the river, and walking near tbe edge of tbe
shore be saw pluras, full ripe. Further down be saw just the top of a
tipi, which was standing alone. He picked a few plums and went to
the tipi. He went in and was welcomed by four women. Said they,
"Well, Nib'S^ga", what has brought you here? What are you going
to do?" "Oh, my sisters and ray nieces, I have brought you sorae
pluras. I found thera close to the river, just a short distance from
here. It is wonderful that you folks do not run across them. They
are nice and good to eat," said he. He gave thera to tbe women and
they ate tbem.
Tbese women were all nursing babies. "Say; sisters, just make
tbese children go to sleep. I shall look after tbem while you go and
pick the plums." So these woraen raade hammocks inside of the tipi
and placed their babies in them to sleep. When the women had gone,
he took a big kettle, went to tbe river, fille"3 it with water and hung it
on a tripod over the fire. The babies were sound asleep. He took
a knife and cut their heads off and put the bodies into tbe kettle, placing
the heads back in the hammocks.
The woraen returned, bringing pluras in rawhide bags. "Say,
sisters," said he, "while ycu were gone, I went out a short distance
from here and found a den of gray wolves, and I took them out and
killed tbem, and that is what I have boiling in tbe kettle, — for you all
' This tale is found among the Gros Ventre, Omaha-Ponka (J. O. Dorsey, Contr. N. A. Ethn.,
VI, ¦;62), and, according to Meeker, who thinks it of Arapaho origin, (Journ. Am. Folk Lore, XV, 84),
among the Sioux, Winnebago, and Chippewa. For diving into tbe water for the reflection of an object,
see Russell, Expl. Far North. 214 (Cree), Hoffman, Ann. Rep. Bur. Ethn., XIV, 165 (Menomini),
Russell, Journ. Am. Folk Lore, XI, 264 (Jicarilla Apache). On the Pacific coast a more usual episode
is that the reflection of a person is taken for himself; thus, Farrand, Meni. .'im. Mus. Nat. Hist, IV,
123, Boas, Ind. Sagen, 66, 114, 168, 253.

104 Field Columbian Museum — Anthropology, Vol. V,
to eat." The women thanked him for supplying them with food. "Well,
sisters," be continued, "I am sweating from work, cooking a mess of
gray wolves for you. I will have to go out to cool myself. When the
wolves are done cooking you may help yourselves." He, went out and
sat down by tbe door and pushed tbe edge of bis robe inside. When
these women dipped out tbe- raeat, tbey looked at one another, but
finally went to eating. One said, "Say, sisters, the raeat tastes like our
children." "Oh! Don't say a thing, like that; it is a very bad idea.
Tbe meat tastes strange because it is from gray wolves,'' said another'
of thera, Nifa'a^ga" kept pushing the edge of his robe to cause no sus
picion among tbe women, but at the same tirae he was fixing to get
away. "Surely, sisters, this meat tastes like our children," said one
of the wom'en again. Nib'a."ga'' .cut off ^the edge of his robe to allay
all suspicion and ran away secretly. After he had gone -some distance
from the tipi, be cried out to tbe woraen, "I have cooked your children
for you all ! This tirae I have fooled you !" The wom'en went to the
hammocks and found nothing but the beads of their children, which
were carefully laid there. They then began to cry and, scratch thern-
selves for tbe love of their children.
Now tbese women were female bears ; so tbey .started off, chasing
:J>Iib'a''ga''- Nih'a.°ga° was getting away, but the women were about to
catch him, when he said, "I wish there was a tunnel in ray path, where
I ara going, so that I could get out on the other side !" And, so it
happened, and be went into it and passed out at tbe other end, and
continued to run for safety. Tbe women reached the tunnel,, and, went
in and came out the same way as Nih^a^ga" had. Nih'a°ga" saw them
following his trail, and cried again, "I wish there was_ a long tunnel
where I am going." So he came to another tunnel, passed into it for
refuge and came out as before. The women also passed, into the tun
nel, out and after Nih'a^ga^ again. Nifa'a^ga" was now becoming tired,
and tbe wora.en approached nearer and nearer. "Now," said he, ."I
do wish that there was another tunnel for me to go into." So he came
to tbe foot of a hill where there was a tunnel, through which he passed,
but having emerged, be turned and sealed the' end, then h6 ran around
the hill and placed raud over one eye, in order to change his appear
ance. He came again to tbe entrance of the tunnel just as the bear-
women were entering. "Now what is the trouble?" said he, calling
himself One-Eyed-Sioux. "Nih'a''ga" fooled us," said they. "When
we went to picking pluras be cut tbe beads off from our children and
cooked tbem for us in a kettle. We are after hira. He went into this
tunnel." Now tbe woraen were still crying and were out of breath

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 105
from crying. "Well," said be, "you let me go into tbe tunnel while you
stay outside. I will fetch bim out all right." So he went in, but came
out again, telling the women that be bad seen him inside, but that he
looked very strong. Still be said he would go in and engage him this
time. So he went in, and tbe woraen beard him raaking a great deal
of fuss and howling. Finally be carae out, with his face and hands
pretty well scratched up, and with bis clothing torn. "Say, woraen,"
said he, "be is a terrible raan, but I ara going to try again for your
sakes," But the woraen said no, that they had better go in theraselves.
"All right," said One-Eyed'-Sioux, "I shall watch hira at tbe other end."
So the woraen went into the tunnel and looked for Nih'a^ga".
Wben tbey bad gone, One-Eyed-Sioux gathered sticks of wood and
placed thera by tbe bole and set thera on fire. Then he heard one of
the women say plainly, "I guess there is a fire outside." "Ob! The
fluttering birds have just passed," said One-Eyed-Sioux, "go on and
find him !" He now placed more sticks upon tbe fire, which made it
smoky inside 'of tbe tunnej. "I guess that there is a fire outside, be
cause it is smoky in here," said one of the women. "Ob ! Tbe smok
ing birds have just passed by," said One-Eyed-Sioux. He was still
placing sticks of wood at the entrance of tbe tunnel. The smoke was
].-KJuring inside so thick that the women smothered to death. After the
women raade no effort inside, he went in and found all .dead. He
dragged them out and cooked thera for hiraself. Then he said, "What
good luck I have, for I relish bear's raeat.

This man wbo appeared to the woraen with a plaster eye was tbe
same identical Nih-'a^ga" That is the reason why some df the people
have lost sight, and sorae have lost one eye, .others have squint eyes, etc.
— D: Told by Cut-No'ie. Cf. No. 49. For deception by plastering the eyes, cf. No. 43.
51. — Nih'aNcan and the Young Men race for 'Wives.
There was a party of young raen going on the war-path. One of
them carried the back side of a woman. While these men were walk
ing, Nib'a^ga'' came along and joined the party. "Say, young raan,
let me carry that, so you may rest yourselves," said Nib'S^ga""- "No,
3'ou might stumble and break it. We can't travel without it, for we
brought it with us to use," said one of the party. "We are always par
ticular with it and it does not allow anybo.dy else to carry it," said tbey.
"Yes! I shall be very careful and walk steadily," said Nih'a°ga". So
these young men- gave bim tbe burden, and be carried it. One day.

io6 Field Columbian Museum— Anthropology, Vol. V.
while they were going fast, Nih'a°ga'' struck his foot against a stick
or rock and stumbled, dropping bis burden and breaking it in the center
into two equal parts. Nih'a''ga'' got a scolding from the party and went
off to another direction.
He came to a carap-circle. When tbe women saw him coming
they started to catch him, in a race. Wben they finally caught bim he
told them that be was going to tbe painted tipi in the center, to the
west of tbe camp-circle. "Leave me alone, fot I am going over to
tbe tipi which suits me best!" said be to tbe wom'en. This tipi was
beautiful and there was a pipe of peace hung outside of it above tbe
door. Nih'a"ga'' went in and found a woman by herself. This woman
wanted bim to remain as ber husband, for there were no men in the
camp-circle. Still, Nib'a^ga" ran away and went back and reached the young
men with whom he recently bad journeyed. "Wben I stumbled and
broke it into twd parts you raen scolded rae for it. Now I have come
over to tell you that I have found a carap-circle, consisting entirely of
women. Now is your chance to be happy and become husbands. Be
cause you men put the blarae on rae for breaking that object, and so
putting an end to your fun, I carae to tell you the truth, that there is
not a single man in sight at that carap," said he. "Well, then, Nib^a^ga",
we will have a race for wives. The one who runs the fastest gets the .
prettiest," said tbe young men, "All right! That will do,, but you
must understand that I have already selected a tipi, which stands in
the center of tbe circle and has a pipe of peace hanging over the door.
You folks raight outrun me, and take a liking to that tipi. It belongs
to me by right, because I got to this carap-circle first," said he. "Oh,
pshaw ! We can't beat you, for we know that you can run very swift.
You can easily get to the tipi which you mentioned first," said the
young raen. So tbey all stood in a row and started. Nih'a°ga° was in
tbe race. Before starting, they agreed that all should slacken their speed
to allow Nih'a^ga" to get in the lead. Consequently be was in the lead
just after they began tbe race after tbe woraen for wives. "Ob, say,
iNih'a^ga", stop ! You are too fast, this is mot fair. We think that you
you ought to bear weights at your ankles and at your wrists, to give
us some chance," said the young, men. So these young raen went otit •
and searched for stones, which they tdok and fastened to his ankles
and wrists. Then the young raen and Nih'a'^ga" stood in a row again.
Again they started on tbe race. These young raen agreed not to run
fast, but to give the chance to Nih'a"ga". -Nih'a°ga" was in the lead

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 107
again. "Ob, say, stop, Nib'a^ga" ! You are too swift for us. We
think that ycu are giving us a poor chance for tbe woraen. Had you
not better put a heavier weight on your ankles and wrists," said the
young raen. "All right ! You may fasten on tbe weights if you desire,"
said Nih'a^ga". "Oh, NibVga" is light and very swift, therefore be
can surely outrun all of us," said tbe young men in earnest voices. So
finally they began tbe race again to the carap, tbe young raen taking tbe
lead, while Nih'a^ga" stopped and began to untie the stones and recks.
"Oil, partners, reraeraber ray tipi stands in tbe center and bears the
painting outside of a pipe of peace, but you can run for the other
places," said he in a loud voice. The young raen, running as fast as
they could, did not pay any attention to hira. When tbe young men had
.reached the tipis and selected every cne, Nih'a"ga° came in pantin.g.
He went to the painted tipi and peeped in and s^w the woman with a
man. N.:h'a''ga'' told tbe man in the tipi that he had once been in the
tipi but that he had run away. Then the owner of the tipi ordered
Niih'a''ga'' away. He was greatly disappointed and walked away to the
east part of the camp and carae to a well tanned tipi, which was owned
by an old woman. He went in and found tbe old woman sitting alone.
"Well, grandson, where are you going?" said- the old woraan. "Oh,
no, old woman ! Don't you know that I ara your brother-in-law ?" said
Niih'a°ga''. So instead of having the first choice for a wife, Nih'a^ga" raarried
this old woman. — D.
Told by Cut-Nose. 52, — NiH'ANgA" and the. Mice's Sun Dance.'
Nib't^ga" was out on the prairie. As he was going be carae to
a sun-dance. He went up close ; the drum was sounding softly, and he
could hear tbe shouting. "Ya, let rae look at tbe dance," he §aid. There
was continual shouting Jrora inside an elk-skull lying there on tbe
prairie. Then Nib'^'^ga" shoved bis head in at the hole in tbe skull. Tbe
mice that had been playing inside all ran out, and Nih'a°ga" stuck fast
with his bead in the skull. He felt aimlessly about hira. "What kind
of a tree are you ?" be said to whatever he touched. ' This is 'dog
wood,' " it was said to hira. Then be went on again. "My friend, what
kin4 of a tree are you?" be asked. "This is 'bow-wood' '" "Indeed!"
Then he asked again : "My friend, what kind of a tree are you ?" "This
is 'Pawnee-wood.' '" "Well, I ara getting closer [to tbe river]," he said.
' Informant A. Text.
' Black-jack.
" Dogwood.

io8 Field Columbian Museum — Anthropology, Vol. V.
"My friend, what kind of tree are you?" "I am 'praying-bush.' " "In
deed!'' Then he started on again, feeling about bim. "My friend,
what kind of a wood are you ?" "This is cottdnwood," tbe tree said to
bim. "Well, I ara finally getting near," Nih'a°ga° said to biraself, and
he continued to go. "My friend, what kind of wood are you?" "This
is willow," it said to him. "Well, at last I have got there," Nih'a^ga"
said. He stepped on the sand and walked over tbe bank, falling into
the river. He floated down with the stream. Farther down some wo
men were bathing. When be came near them, be said : "Hit me right
in the raiddle of .the head." Then indeed tbey struck hira where he
told them, and cracked open the skull. "I will take it for my scraper,"
the women said, as they seized the horns of the skull. "Nih'a''ga° is
always providing for us." ' — K.

53. — Nih'a'^can and the Mice's Sun Dance.
After Nih'a^ga'' bad created man and woman and the other things,
he went from place to place tO' see if everything was all right. Nih'a°ga°
went down a river, which was a big wide river, with trees on both sides,
and be came to a camp which was in a circle. He heard a noise at the
carap, and said. "I must see what that noise is." So he stopped to look
around, and saw tbe camp in the circle.
In the center stobd a big looking object and a big arbor. Tbe peo
ple all around were singing and drumraing. He beard all the noise
that could be raade; so he went to the place. There that thing stood
with the people all around it looking at it, and he tried to raake bis way
through and be saw all tbe people inside of the lodge dancing and
singing and having a good time. He could not make his way through
for sorae time. Finally be got bis bead in, and finally he thrust his
bead entirely in, but tbe moment be did it he found biraself fast. When
be thrust bis bead in be stuck it into an elk's skull, and these people that
were making this dance and noise were mice in the skull.
So after he bad gotten bis head fast in tbe skull, he turned around
and went back in the direction of tbe trail in which he came. "I know
that willows grow near tbe river. I know that cottonwood grows close
to tbe river," said he, and he went on bis way feeling of tbe bushes that
he came to, and by feeling them as be went on bis way, be got to the
willows along the river. He said, ' Now I am getting closer to the
river," and be kept on going till be came to tbe cottonwood tree, and
he said, "I am getting closer yet." He finally got to tbe sand-bar; the
^ Gros \'entre also.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 109
water was somewhat deep, and be laid his back on the surface of tbe
water and floated down.
Below there were woraen and girls bathing; they saw the skull
floating down tbe river, and tbey got out and said, " There is a skull
floating down tbe river, let us catch it." Tbe woraen told tbe young
men to supply themselves with ropes and to come near to the shore and
catch this skull floating down tbe river. So they roped it and dragged
it to the sh9re, and there was Nih'a°ga'' They all said, "That is
Nih'a°ga°'!" They recognized bim by his color.
Nib'^^ga" said, "Now bit me right in tbe forehead, on top of tbe
head." So they bit hira on tbe top of tbe head, and tbe skull opened
and there be was, and be laughed and greeted these girls. "I feel happy
to see you, sisters,'' he said. (He was at a carap where bathing took
- place,) Then tbe girls said to hira, "What do you want, Nih'a^'ga"; do
you want anything?" Then said NiVa^ga'", "I am feeling somewhat
tired and needed a little rest, and if you have no objection I want to lay
my bead on your laps, sisters-in-law." So Nih'a'^ga'^ laid his head on
their laps, and tbey began to search for lice in bis bead and there tbey
worked away until N:b'a°ga" went to sleep. After Nih'a"ga'' had gone
to sleep, they left bim, and there he lay on tbe bank ot tbe river. He
finally waked up and coraraenced to scratch his head, and to his sur
prise, found cockle burrs all over his heaH. "Now," he said, "what am
I going to do?" So be decided to cut bis bair to get rid of tbese burrs.
So be went and cut bis hair.- — D.
Told by Hawkan. Cf. Origin Myth, Arapaho Sun Dance ; also Nos. 52 and 54.
This tale is cited as a reason why no one may approach or enter the Sun-dance lodge from the
west, the altar with the buffalo skull being just inside the lodge on this side.
54. — Nih'a'^Ca'* CUTS his Hair.
Nifa'a^ga" went down the river and came to some women taking a
' bath. "Corae over. Nib'a.''ga° ! We are playing. Let- us have you for
a child, one at a tirae," said tbe woraen. Tbese women were very
bands.cme and charming. So Nib'S-^ga" went to. them and selected the
best one as the first m'Otber. He laid bis head on this woman's lap, which
was very soft ; then tbe rest of tbe women began searching for lice on
his head. Tbese women picked his lice until he fell asleep. While
sleeping, tbe burrs began to stick to bim. until his bead was covered
with them. (Tbe woraen who loused hira were burrs.)
Finally be awoke with the painful contortions of bis face, caused by
the burrs. So dreadful was the pain about bis face and head that he
took a knife and gradually cut off bis hair, a lock at a time, until he bad

IIO Field Columbian Museum — Anthropology, Vol. V.
it all off. He accidentally ran tbe knife into bis head, which made it
bleed.
So he started out again and finally reached his tipi. Just before he
got close to bis tipi, be cried very bitterly. When be reached home he
told bis wife that he was glad to see her again, saying, "They told me
that you were massacred by tbe enemy, so I went and mourned for you,
and for this reason you will notice I have cut off ray bair .short."

Because Nih'a'^ga'' bad his bair cut short as in raourning for his
faraily, the method has been followed by the Indians. — D.
Told by Hawkan. Evidently a shorter version of No. 53.
55. — Nm'A''CA'< CUTS HIS Hair.'
Nih'a''ga" carae to a carap. Two woraen were sitting outdoors,
sewing. As he passed by them, they said: "Well, Nitfa^ga", where
are you going ? Corae here, let us louse you. We will louse you a little
while." "But I am in a burry, my sisters-in-law," said Nih'a°ga°.
"Listen, Nib'^^ga", come here ; we will louse you for a little while only."
"Well, then, let it be," said Nih'a°ga°.' "Am I right, my sisters-in-law —
ara I to lay my head on your laps ?" ^ "Yes," ray brother-in-law
Nih'a°ga°, let it be as you wish. Come, sit down and put down your
head." As he was being loused, he put bis hands on tbem. "How
fat you are. I should like to do something dirty." "You speak ob
scenely. You talk in vain, Ni'i-'a^ga", they said to him. After a while,
as he was being loused, be gradually fell asleep. Soon he was snoring.
Then, "Come, my friend, go and get burrs," 'the women said to each
other. When they came back Nih"a°ga" was still snoring. "Here are
lice for our brother-in-law : or be can do without lice if he pleases," *
tbey said, and put, tbe burrs in bis bair. Wben tbey had put all the
burrs on his head they left the old man. After a while Nih'a°ga° woke
up, "Ugh ! It hurts ;" he said as he scratched bis head. "I wonder
what it can be that is so sharp? How it hurts!" he said, and scratched
bis head again. But tbe burrs only hurt bim the more. Then N!h'a''ga°
got up. "What a fool I have been ! What shall I do now ?" be said.
He started at random down tbe river. After a while he came to a
tent. "Ah, Nih'a'^ga'', where are you going? You have curly hair
now!" "Yes, my bair is curly, — I have so raany fice. That is why I
^ From a text by informant A.
^Hiitcaawunan.'^Hahou, otten equivalent to "thanks."
¦> HiQiibihin hantihii iteibeit nahawaeii; hantihii tciiteibit'.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. iii
carae," said Nih'a'^ga", "in order that you raight cut my hair." "Oh,
don't, Nih'a^ga" !" tbey said to bim. ' I have heard that they say that my
wife is dead. That is why I want my hair cut," he said, and began to
weep. Every now and then he blew his nose. "Well, let it be then,
Nih'a.°ga", we will do it," they said to bim. But Ni'.i'a^ga" could not
stop crying. "That will do. Come, stop! You have cried enough,"
tbey said to hira. After be bad had his bair cut, he started homeward.
When he carae near his tent be began to cry with all his raight, be
cause be had loved his wife and children so. "The same old fool !
What troubles him now?" said bis wife. "My wife, whom I loved so!
My children, whora I loved so! Alas!" he was saying as be went
along. "What is the reason his hair is cut ? He must have done some
thing again," said his wife. . When Nib'^^ga" came to tbe tent he saw
his wife and children. ' My dear wife! I see you again with joy. I
bad heard it said you were dead. That is why I cut my bair." Thus
he said to his wife, and erabraced ber and kissed her. "I ara so glad
to see you again, ray wife. Oh, how lucky I am !" 'They gave you
false news, my husband," his wife said to Nih'a°ga°.' — K.
56. — Nih'aNca" goes Fishing.^
As Nih'a^ga" was traveling down stream, be met a raan who was
fishing. The raan bad a fish line raade of bis own skin and used bis own '
flesh for bait. Ex ano f rustura deciderat et inde cutera per tergum cer-
vicesque usque ad frontem avulsam pro linea habebat. This be threw
into the water, and whenever he pulled it up he caught a fish. Then
Nih'a^ga'' began to cry, and said to bim:' "Pity me! teach rae this!"
The raan consented to give hira tbe power: Cura Nib'a^gae ut se in-
clinaret iraperasset. in eius ano foraraen fecit and then cut loose a strip
of bis skin, leaving it attached only at tbe forehead. He told him:
"Use it three tiraes and no more." Nib'S^ga" went on and came-to a
pool in the river. He dropped his baited line and caught a fish. Going
on down streara, he carae to another pool and again caught a fish.
Farther down be caught another. Going on again he dropped bis line
for the fourth time and left it in tbe water for sorae tirae. Suddenly
a large fish seized the baity N!b'a°ga° tried to pull it out, but could not
lift it above the water farther than the bead. Then the fish Ijegan
to pull hira. He seized a root, but nevertheless was dragged into the
river. There tbe fish swallowed hira. 'T told hira to be careful," said
the man wbo bad taught hira. He went down to where Nih'a°ga'' bad
' Gros Ventre also.
^ From informants J.

112 Field Columbian Museum — ^Anthropology, Vol. V.
disappeared. Where the water was shallow be saw the fish, caught it,
and cut it open. There was Nih'a.°ga'' inside. "Corae out, ray friend,"
said the raan, and""Nih'a''ga" carae out smiling.' — K.
jy. — Nih'.^'^'can sharpens his Leg and dives on the Ice.-
Nih'a.°ga'' went to visit bis friend. When he arrived, his friend
said to bim: "Corae in, corae in! Well, ray friend, sit down here."
Then be went out. Nib'a°ga° peeped out and saw hira sharpening his
leg. When he bad sharpened bis leg be saw hira go unconcernedly
out on tbe prairie. Then be called : "Hoi, hoi, hoi, boi," and drove out
tbe buffalo. Then Nih'a''ga'' saw hira kick one of thera and kill it.
Then he pursued another and kicked it and again struck it down. Thus
be killed four. Then he carae back and skinned tbem. and brought in
the meat. Nib'a^ga" ate busily ; then, as be started to go home, he said :
"Now, my friend, you raust corae to my tent also."" Then he went off.
After a time this man went to visit Nih'a^ga", and when be arrived,
"Wa'^bei, wa°bei, wa^bei, my friend! Corae, sit down," said Nib'a^ga"
to hira. "Now, my friend," he said again, "sit here and wait for me;
I will corae back." So Nih'a"ga" left tbe tent, and sitting down on the
ground, began to sharpen his leg . After he bad sharpened it, he went
out on tbe prairie and alarmed the buffalo, calling: "Hoi, hoi, bol!"
He drove one of thera away from tbe herd and kicked it. But when he
bad kicked it, be was unable to pull out bis leg, and the buffalo dragged
bim along. After some time his friend said : 'T wonder what my friend
is doing." He went out and saw him being dragged along by tbe buf
falo. Thereupon he pulled bim out, and after be had pulled him out
be said to hira: "Now look carefully! This is tbe way to do it."
Then he killed four. He did what Nih'a''ga'' bad wanted to do. After
they had eaten, his friend went off, saying to Nib'S^ga": "Now, my
friend, it is your turn to come to me."
Then, after a while, Nih'a°ga° visited him again. "Wa'^hei! Come,
sit down, my friend," the man told him. After Nib'^^ga" sat down, the
man said to bis wife : "Come, band me my feathers." Then his wife
get them out as readily as if tbey were lying on top. "Now give me
white paint," he said, and his wife gave it to. hira. "Well, now give me
my shoulder belt and my whistle," he said again, and she gave them
both. Then, after be had painted hiraself and put on bis wings, he
and his friend Nih'a°ga° went out together towards tbe water where
there was a round hole in the ice. "Now look at me, my friend," the
' Added as an episode in the o iginal was a version of the preceding tale, No. 55.
^ From a text, informant C.

Oct., 1903. Arapaho Traditions — Dorsey and KroebEr. 113
raan said to hira, and he went up into a tree that was leaning out over
tbe water, and standing there, be raade a ruction forward four tiraes,
at the same -time blowing his whistle. As he raoved each tirae, he
flapped bis wings. The fifth tirae he plunged headlong through the
hole. After a while he eraerged with a fish and some ducks. In this
way his friend gave Nih'a'^ga'' to eat. When be got up, Nih'a^ga'' said
to him: "Now you in turn must corae to my tent."
Then again after some time his friend visited hira in return. Wben
he arrived : "Wukaha, wukaba ! Sit down," Nifa'a^ga"^ said to hira,
and gave hira a pipe to sraoke. Then be said: "Now, old woman,
hand me my feathers and my whistle, and white paint and my shoulder
belt." "Where are tbey ? I cannot find your things," said his wife to
bim. "Hurry up. Tbey are over tbe bed — look for tbem! Don't
be so reluctant," Ni'.i'a.'''ca° said to his wife. A'fter a while she at last
found all bis ornaments. Then after be bad dressed himself, he and
his friend'both went to the water. "Now, you too look at rae, friend,"
be said to the raan. Then be slowly climbed the leaning tree ; then he
began to do just as tbe other man had done: he moved bis body,
flapped his -wings, and whistled. Four times be whistled. The fifth time
he made a m'ction to draw back, but fell down bead-first and struck
tbe ice in the wrong place and broke bis bead. "Now you have done
it again,'' his friend said to hira. After a while Nih'a°ga° became well
again. After be recovered, bis friend again showed hira how to do it.
Instead of being given food by NiVa^ga^ be procured it for hira and
gave it to hira.' — K.58.  NlR'Af^CAN DIVES ON THE ICE.^
Nih'a'^ga'' was traveling down stream in the winter time. He saw
a fine tent ornamented with paintings. He looked at it carefully, think
ing to paint his own tent with the sarae designs. Then he walked
about tbe tent, and coughed. A raan came out from inside and said :
"Come in, come in !" Nih^a^ga" entered and sat for some time. Then
the man said : "My friend, I do not know what to do for you, I have
nothing to eat, but I will do what I can. Wife, give me my whistle
and -paint." Then he combed his bair and painted himself white all
over. Going out, be went to a dead, bare tree, which leaned over the
'For the idea of sharpening a leg, see also Nos. io8, log, and Journ. Am. Folk Lore, XHI,
169 (Cheyenne). For the imitation of the host by diving through the ice, cf. J. O. Dorsey, Contr.
N. A. Elhn., VI, 557; Teit, Traditions of the Thompson River Indians (Mem. Am. Folk Lore Soc, Vl),
41; Rugsell, Journ. Am. Folk Lore, XI, 2% (Jicarilla Apache). See also Rand, Legends of the
Micmacs, 300; Leland, Algonquin Legends of New England, 208.
"Informant B.

114 Field Columbian Museum — Anthropology, Vol. V.
water. The ice bad frozen heavily'. The raan clirabed up and went
on a branch that projected over tbe lake, and sang four tiraes. At
tbe end of each song be whistled and bent forward as if about to jump
down, Tbe fourth time he really jumped, and striking tbe ice, broke
through and went under it. He was out of sight a long time, but
finally the ice near tbe opposite shore cracked and broke and tbe man
eraerged with a beaver in each band. He carae back and said to bis
wife : "Cook this. Now I have something to eat." His wife skinned
tbe beavers and>they had plenty.
Nib'^^ga"" bad watched bim ctosely, and, after tbe raen had eaten,
they talked. Wben Nih'a"ga° prepared to leave, he said : "My friend,
I think we are alike. I have tbe sarae powers as you; I also have water
where I live, and ray tent is painted like yours. Now I am going, but I
want you to corae to rae. Then you will see me do what you have done."
Tbe other man said: "Thanks, my friend; I will surely come; to see
you soon." As soon as Nih'a^ga"" got out of sight of bis friend, he
began to run and ran all tbe way horae. Before he reached bis tent
he called to his wife: "Take down tbe tent, we will go to another
place to live!" His wife began to strike tbe tent, "While yoii get
ready to move I will kok for tbe new place to camp," said Nifa'a^tfa".
He found a lake which had a dead tree at its shore, looking like the lake
and tree which the other man had. He returned to his wife and to^
gether they went to that place. Then he got clay of different colors,
and said to his wife: ''Stretch out the tent covering; this is a new
place for us to live and we must paint our tent freshly." Then he
painted the tent skin, set up. tbe sarae nuraber of poles as tbe other man
bad bad, painted thera as he had seen them, and raade the fireplace just
like tbe other one. Wben be bad finished all this he helped his wife to
put up the tent, fastening feathers and tails of the sarae kind as he
had seen, to the tent and tbe tent poles. He also painted the door of
tbe sarae color. Then be waited for tbe other man. Finally he saw
him coming. He ran inside and said to his wife : "Corae, sit here !
My friend is coming to visit us ; be will remain so.rae tirae. We must
treat him well." He made ber sit down in a certain place, though she
did not know tbe reason. He told her : "Do not cook for bim till I
tell you to." Tbe other man carae up and saw the tent and thought:
"Indeed, be has a tent painted just like raine. He raust have the same
medicine." Then be coughed. "Corae in, my friend, corae in, and sit
down here," said Nih'a^ga", He raade hira sit in tbe sarae place as be
himself had sat in in tbe other's tent. After a while be also said ; "Well,
my friend, I have nothing to give you to eat." Then be told bis wife

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 115
to give hira his whistle and paint, and he corabed hiraself with a por
cupine tail. "Mix this paint with water and stir it," he said to his
wife. She, continued to look at bim questioningly, not knowing his in
tentions. Then he undressed and began to paint himself. Soon he said
to his wife : "Paint me here where I cannot reach myself. We have
nothing to eat and must do soraething for our visitor." Then he went
out and clirabed the tree and stood on a large ^projecting lirab; he
sang tbe sarae song that tbe other raan had sung, and whistled and
raade the same motions as he. But the fourth time he becarae afraid
and was about to draw back from tbe jump, wben he slipped and
dropped. He fell on his legs and belly and broke bis bones. He said :
"My friend, I must have made sorae mistake. Previously I have suc
ceeded in doing this. This time I raust have forgotten soraething."
The othei* man touched and felt him all oyer the body and thus cured
him. Nih'a^ga" continued to raake explanations, saying that he raust
have made a mistake. The other man only said: "I am sorry that
you hurt yourself." Then he combed and painted and ornamented
himself. All of them went out to tbe tree again. The ice
was so thick that it had not broken when Nih'a"ga'' fell on it. Tbe
other man sang in tbe tree, raotioned four times, and jumped down.
The ice cracked and opened and he disappeared. He was away a long
time. Meanwhile Nib'S^ga^'s wife began to abuse bim : "You fool !
You tried to do what you did not have the power to do. You are un
able to do this !" There was a cracking noise, the ice opened, and tbe
man came out with tw.o large fish, which he dragged over the ice to
where Nih'a°ga° was : "Here, my friend, take tbese fish. 1 ara
ashamed and am going home," he said, and went away. — K.
59. — Medicine-Man Kingfisher dives through the Ice.
There was once a man (medicine-raan), wbo had caraped alone
with his wife. One day a friend carae to visit thera. "Corae in !" said
the medicine-man to the visitor. So his friend went in and took bis
seat at the back, of tbe tipi. "My friend, you have come to us at the
wrong tirae, for we have no food to give 5^cu," said tbe medicine-man.
Then, turning to his wife, he said : "Old woman, our friend is here ;
we must get him something to' eat. Go over to tbe lake and see if there
is a leaning tree."
So she went over to the lake, which was covered with thick ice,
and found in its center a leaning tree. The wife returned and told
ber husband that there was a leaning tree standing in the center of the
lake. The medicine-man then painted bis body with charcoal, took bis

ii6 Field Columbian Museum — Anthropology, Vol. V.
bone whistle and went to the lake with his friend to watch hira. He
then blew tbe bone whistle, and at the sariie time made four leaping
motiions, the fourth time making a plunge to the ice below, in which
be made a circular bole, and passing under the ice be brought out two
beavers in both hands at the eastern part of tbe lake. "Well, friend,
this is tbe way I have to furnish you a meal at my tipi,'' said the man.
So tbey both went to tbe tipi dragging the beavers.
The rriedicine-raan skinned the beavers and gave the raeat to his
wife to cook for his friend. The visitor took his seat in tbe back of the
tent, while tbe woraan placed the meat in a kettle to cook, closely
watching tbe raan the while. When tbe meat was done, tbe medicine
man and bis wife ate a good meal with their friend.
"My good friend, you treat rae well; you possess the sarae po.wer
that I have," said tbe. visitor, and he continued, "You shall corae over
to our caraping place ; it is but a short distance from here. I shall look
for you to-morrow."
So be started off on a run o.ver ' tbe hill, and came puffing and
blowing to bis home. When be bad reached his tipi he said to his wife,
"My old woman, make baste and take down our tent and have every
thing ready to move; I am going ahead to select a place for it." So
he went ahead, down the river, until be came to a lake all covered with
thick ice, and there was a leaning tree standing in the center of the
lake. Then he went back to his tipi, told his wife to pack up, and
together they started off to the place selected for the tipi. When they
got there the man noted the distance from tbe tipi to the lake and that
tbe tipi faced toward tbe sunrise [so that the conditions might be the
sarae as be had found thera while visiting the raedicine-man], when
tbey pitched tbe tent accordingly.
"My old woman," said he, "build a big fire !" "Why do I have to
do that? It is not necessary," said the wife. "I want to get some char
coal to paint myself with to-morrow," said the raan, "for ray friend the
raedicine-man is coming to see us to-morrow.''
The wife did as she was ordered. Early on the next morning he
told bis wife not to build a fire until he had gathered the charcoal.
After he bad gathered the charcoal bis wife started tbe fire, cooked the
food and they ate breakfast. He then gave tbe charcoal to his wife
that she might pound it into paint.
Now tbe wife went out to straighten the ear flaps of the tipi and,
saw a raan standing a short distance from it. Then she went into the
tipi and told ber husband that somebody was standing outside of the
tipi. It was bis friend, tbe raedicine-man.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 117
"Corae in !" said tbe raan in the tipi. The medicine-man went in
and took a seat at the back. He found him lying across his bed, and
now tbe man began pulling out his beard.
"Friend." said he to the medicine-man, "you have corae at tbe
wrong time ; we have no food to give you ; but I shall raanage to get
some." "Get that paint which I used, and give it to me; I ara going
to paint myself with it. This friend of raine can't be here on a visit
without having soraethmg to eat," said tbe man to his wife.
So his wife got, the cHarcoal and he painted himself, took out his
bone whistle which be had made in the raean tirae since he had visited
tbe raedicine-man. "My friend, come along to tbe lake," said be to
tbe medicine-man. So they went away to the lake. "No.w, friend, go
and stand at tbe same place that I stood when you got tbe food for
me." Then he began blowing his whistle, made four leaping motions,
tbe fourth tirae plunging head and bands first to tbe ice below. Wben
his head struck the ice, he was senseless for a tirae. When he came to,
the medicine-man said, "Friend, you have disgraced me. You should
have watched me closely if you wanted to be successful in di-ving." Now
the medicine-raan -went to him and cleaned hira up as much as possible,
and told him to be careful thereafter. "Oh! I think I made a slight
blunder," said tbe raan, "that is tbe reason I failed."
Tbe medicine-man W'Cnt back to tbe man's tent and asked his wife '
for the black paint, "That foolish raan ! He 'ought to be ashamed !
The idea of trying to do such a thing without understanding the right
way !" she said, then gave the black paint to tbe medicine-raan, wbo at
once painted bis body and returned to tbe lake where bis friend was
waiting. The medicine-raan took the bone whistle and clirabed tbe tree.
"Now, my friend, watch me closely," said he, and he blew the bone
whistle. Four tiraes he made a leaping raotion, tbe fourth tirae plung
ing straight down into the ice, where be made a big circular hole. He
went down into tbe water, under tbe ice, and carae up on the eastern
side of tbe lake with two beavers in both bands.
"This is the way I do when I am hungry," said tbe medicine-raan.
"If you wanted to be successful on my behalf, you should have watched
me carefully at the lake. Your failure to furnish a meal disgraces rae
soraewhat." So they went to the tipi with the two beavers. Tbe raan
called his wife, skinned tbe beavers, and gave them to her to cook for
the medicine-man. When tbe meat was cooked the wife gave tbe med
icine-man a good meal cf the beavers he bad gotten out of the lake.

ii8 Field Columbian Museum — Anthropology, Vol. V.
"My friend treated rae well, and gave me a good meal," said the
medicine-man, smiling. "Yes, you and I have tbe sarae wonderful
tricks, but this tirae I raust have raade a mistake in plunging. That
is the reason I didn't succeed," said tbe raan, "Well, ray good friend,
I am much obliged to you for this meal," said tbe medicine-man, smil
ing, "you raay keep the raeat, for I am going home." So be started
toward bis tent, and when he entered be was laughing so much that
his wife was curious. So she asked hira why he was laughing so much.
"Well," said he, "my friend who. was here a short time ago tried to do
tbe same way I did at the lake, but failed."

The raedicine-man was gifted by a Kingfisher, but the other man
v/bo tried to imitate the trick, failed. The story also teaches generosity
and good will to strangers, to do, if possible, as rauch for them in re
turn for favors received. — D.
Told by Adopted. Cf. Nos. 57 and 58; see note to No. 57.
60. — Nir'a^ca" imitates his Host.
Nib'^^ga" went down to the river and came to a tipi where there
were a man and wife. When he stopped at the door, he was welcomed
and invited to enter. "Well, Nih'a°ga", come in! I am sorry that I
cannot give a meal at once. I have just eaten the last food we had,"
said the man. Nib'S^ga" looked at the man and wife carefully.
"Say, my wife, old woraan, go and get a slice of bark and bring
it inside ; also a stick," said the man. So the woman went out and got
a piece of cottonwood bark and a small stick and brought them in.
"Put the stick into tbe bark and hold it to the fire !" said the man The
v/oman [wife] did as she was instructed. The bark turned into ten-
<lerloin, well roasted. Tbe wife then took the roasted meat and beat
it and placed it in a wooden bowl. "Well, this meat is dry ; what shall
we have for tallow?" said tbe wife. The man tdok tbe comb and
combed his wife's hair, parted tbe bair in the middle, and after be had
parted it, be took a parting hair-stick and rubbed it in the red paint
bag and raade a red streak frora ber forehead to tbe back of her neck.
"Bring me tbe axe and then sit down and face toward me," said the
raan to his wife. So tbe woraan sat down as directed and looked down
to tbe ground. The husband took the axe and raised it, making a
motion toward her bead three times. At the fourth time, be struck her
m the center of her head, and the skull opened along tbe red painted
line or streak. The woman sat still, alive, while the man reached over

OcT.j 1903. Arapaho Traditions — Dorsey and Kroeber. 119
to her skull and produced tbe brain and converted it into the tallow.
He did not take all of it, but left sorae. He then gave it to this wife
and she raixed it with the dry meat, which made a nice delicious pem
mican. The wife dished out tbe pemraican to tbe visitor, who. ate it.
Nib'a"ga° watched every rao.vement of the raan and wife,
''Well, ray partner, I ara obliged to you for the kindness and gen-.
erosity, and I want to tell you plainly that you and I possess the sarae
tricks or power in obtaining food, when necessary. I wish you would
come over to my place some time, and see my wife and lodge," said
j'Nib'a'^ga". "All right, we shall be over later on," said the man.
Nih'a'^ga'' got up and went back to bis tipi.
"Say, wife, I want you to be prepared and understand what I shall
do wben my friend comes to see us," said Nifa'a^ga". "When be comes
1 shall say to him before you that we are just out of food, and will tell
bim that we would provide soraething. When he coraes inside, I shall
order you tp get a strip of cottonwood bark, and you will also get a
small stick. Then you will place the stick into the bark and hold it
over tbe fire. It will then turn into real meat," said Nib'a^ga'' <
One day the man did come to tbe front of tbe door. "Corae in !
Corae in, partner ! You have corae to us when we are just out of food ;
but at any rate, be seated !" said Nih'a"ga° "Go out and get a strip of
cottonwood bark and a sraall stick," said he to his wife. Tbe wife did
sc. and soon bad this bark over the fire, which actually roasted and
turned into real tenderloin meat. Tbe wife then took the roasted meat
.and beat it fine and placed it in a wooden bowl. "Well, what shall we
have for tallow?" said tbe wife. "Bring a comb and sit in front of
me!" said he. So he corabed ber hair and parted it in tbe raiddle and
made a red streak over her head. "Bring rae an axe, and sit down
facing rae !" said he. ITiis tbe wife was a little afraid to do, but finally
consented to do it. So he took tbe axe and motioned it three times
toward ber. At tbe fourth time he struck her and broke tbe head into
several pieces, causing her to bleed much. She was killed. "Well!
Well ! I have not followed tbe exact method. I should have obeyed
the rule. I am sorry for you, my dear wife," said Nih'a^ga", turning td
corafort her ; but she was ijiotionless. Tbe visitor laughed and went to
tbe dead woraan and rubbed her and she was entirely healed.
"Now watch rae carefully, Nib'S^ga"," said tbe visitor. "Bring
rae that axe and sit down," said he. (Of course the woraan was
cleansed frora death, and appeared like the wife of the visitor, not
,Nih'a°ga"'s.) He took the axe and raade a raotion three tiraes, and tbe
fourth time struck her .on tbe head. The woraan was still sitting alive

I20 Field Columbian Museum — Anthropology, Vol. V.
and the man took the brains out and ordered her to make a good pem
mican. She did so. "Now, partner, take this and eat it," said the
visitor. — D.
Told by Adopted. For the changing of bark, etc., into food, see also No. 14';. It may be
noted in .this connection that in a Wichita story of Hawk and Four Dogs, the meat which had served
as food changed into the bark of trees.
61. — Nih'a^Ca'* imitates his Host.'
Nih'a°ga" arrived at a tent that stood alone. "Well, Nih'a^ca",
where are you going?" the man said to him. "My friend, you have
come to rae at the wrong tirae, but what I can give you, you shall have
to eat, so corae in." Then Nib'a'^ga" went in. "Let tbe food come
down," said the man. "Let the food come down," he said again. "I.,et
the food come down," he said. "Let the food come down," he said the
fourth tirae. When he bad called the fourth time, meat of all kinds fell
down in front of the tent. "Come, give Nib'S^ga" his food," the man
said to bis wife.
Then Nib'^ga" said : "You and I, my friend, are alike. We have
the same power. You in your turn must come over to my tent." After
be bad finished eating, be went back to. his tent. He said to bis wife:
"Hurry, 'cld woman, load your children with food. He is coming to us
in order to eat." Then he told his children : "When I call four times
all of you drop your bags of food in front of the tent. Listen and re
member well what I tell you." Then the man arrived -where Nih'a^ga"
bad his tent. "Heii, bring tbe food," said Nih'a"ga° Four times he
called thus. After he had finished saying it four .times, fiis children,
however, did not come. "Well, raiserable children, I wonder what they
are doing," he said, and went outside. Then, behold! bis children
were all fast asleep — although he bad said that he was a raedicine-man.
Having found tbem, be beat tbem severely. — K.
62. — Nih'aNca" and the Dwarf.^
Nih'a.'^ga" was going down tbe river. He found a dwarf standing
up. He stopped, looked at bim, and wondered for some time. Then he
determined to kill the dwarf. He seized bim and threw hira on the
ground. The dwarf fell and appeared dead; his eyes were shut and
his breath did not come. Then Nih'a''ga'' took bim on his back and
carried hira horaeward. As he went through the tiraber tbe dwarf
seized a lirab and held it fast. Ni'n'a^ga" pulled with all bis raight and
^ From a text, informant A.
" Informants 1.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 121
suddenly tbe dwarf let go and struck him in the eye. "That hurts,"
said Nih'a"ga", and laid his burden 'on the ground. He thought that
tbe dead dwarf's band had caught iri tbe brush and being suddenly
released had swung around and hit him. So. be stepped on the dwarf's
arras and they appeared to break. He put hira on his back again and
went on. As he continued through the timber the dwarf again hit hira
in the face. "I thought I had killed hira," said Nih'a''ga''. Then he
pulled out bis arms and stepped on tbem again, and when he felt of an
arm it. hung loose as if it were broken. Meanwhile his eye was swelling
and hurt him very much. He went on again and a, third tirae tbe
dwarf's hand struck him. Again he broke bis arms, and taking him up,
went on. When he carae near his tent be was tired and laid tbe dwarf
down. Wben he reached his tent he told bis wdfe, "I have killed a daU'
gerous being, one of the Ha°tceciitehi (little people). His wife said:
"What, you have killed a dwarf? They are very dangerous persons to
meet. Are you sure that you have really killed him?" "Yes, I have
killed one. Go to that place and you will find him. Do you not see
the marks I bear?" and be told her how be had been struck by the
dwarf's arm. Then the woman went where he bad told her; but tbe
dwarf was gone. She came back and told her husband, "Tbe dwarf
has gone !" "Well," said Nih'a^ga", "then he was hitting me ! He held
the limbs, and, letting go of them, struck me. Well, it is too late now."
— K.
63. — The Woman and the Horse.'
A tale (a^gita") of the Southern-people (na''wiiunenitana°). Once,
as tbe Southern-people were traveling, a woman missed a colt, and went
back towards the place they bad left, looking for it. As she was on
her way, she saw a perso.n coraing toward her on tbe trail. She
stopped. It was a -jfroung man, and he came to her, but she 'w'ondered
why she did not know hira. He was a wild horse (nabou). She asked
him: "Where are you going?" He said: "I came to get you. I
want to marry you." She did not know what to say. After a time
she said : "Well, you may raarry me." Tbe young raan told her : "Let
your horse go and corae with rae." So she let the horse that she
had been riding go Stnd went with the young raan. The horse went
back along the trail and reached the carap. Wben it carae back alone,
tbe woraan's husband did not know what to think. "It must have
thrown her off and run away from her and come horae alone," be said.
^ From an unfinished text from informant B. Though incomplete, it is given for comparison
with a Gros Ventre tale.

122 Field Columbian Museum — Anthropology, Vol. V.
He went back to look for ber at the place where he had last seen her.
He could not find even her tracks and began to cry. Next morning all
the people looked for her. Tbey were caraped there a long tirae trying
to find ber. Then they moved to where buffalo were plenty, giving her
up as surely lost. Her husband mourned for ber. — K.
64. — How THE Dwarfs were killed.'
Once, when the people had killed buffalo at some distance from
their carap, the dwarfs came to help tbem skin tbe buffalo and to beg
for food. Tbey would sit close to a buffalo, and wben tbe people asked
tbem, "What part do you want?" the dwarfs would say, "I want the
heaviest , part of the meat." The people would answer, "We do not
know which is tbe heaviest part. What do you want?" "The heavi-
iest part of the meat,'' tbe dwarfs continued to say. Then the people
told them, "Pick out what you want" ; and the dwarfs took the lungs.
Meanwhile a person bad gone to the dwarfs' carap and there saw
hearts with arteries hanging up. He took an awl and pricked each of
tbe hearts. Out on tbe prairie tbe dwarfs dropped dead. Only one
little one was left. "Whose is this?" "It is my heart," said the little
boy pitifully. He bad been left at home to watch the hearts of the
others. Then the person stuck this, heart also and the dwarf boy fell
dead."— K.
65. — How the Cannibal Dwarfs were killed.
A raan was traveling along the river in search of game. He went
up a bill to look for some kind of- animal, but he saw that the atmos
phere was smoky in the timber. So he walked to the place, and found
a tipi by itself. "Somebody is coming, somebody stops at the door,
somebody walks frora tbe door, soraebody is walking around the tipi,
soraebody stops at the door and waits for adraittance," said some one
inside. So this hunter went in and saw a small man (Hashashihi,
which means dwarf person), sitting alone, and be was Wind. "Well!
Well ! You are the only good person bringing yourself for food," said
the dwarf, moving himself and looking up in tbe air. "Well, yes, I
came to deliver myself to you. I am very fat and* I know that you will -
relish the meat with your folks" (relatives), said the man. "Thank
you ! that is -what I need," said the dwarf. "I suppose you are hungry
and ready to take rae," said tbe raan. "Oh, no ! You raay wait until
^ Informants J.
'CI. Russell, Journ. Am. Folk Lore. XI, 262 (Jicarilla Apache).

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 123
my relatives return," said tbe dwarf. "All right, I shall wait patiently,
but excuse rae for a short tirae," said, the man, going out.
This raan went and cut a stick, which he sharpened at one end,
and went into tbe tipi with it. "Now, partner, what are these things
suspended to tbe tipi poles?" (around the wall .of tbe tipi), said the
raan. "Well, young raan, those are hearts belonging to. my relatives,"
said tbe blind dwarf. "Well, then, partner, can you tell whose heart
this is?" said the raan, with bis sharp stick pointing to one. "That
is ray father's heart," said tbe dwarf. The moment he told it to the
man, tbe raan punched it with tbe stick.
The relatives of the dwarf were out after food. When, they left
him, tbey cooked tbe head of a human being for hira to eat. When
the hunter went in, this dwarf was sitting at tbe bowl, which had a
skull or bead, well boiled, with a little soup in it. The dwarf was
relishing the soup. The father dropped dead as tbe visitor thrust tbe
stick into- his heart, while tbey were still away frora tbe tipi looking
for huraan food. It was a very hard blow to the family.
After this man bad struck the heart of the father, and so killed
him, he then asked the dwarf to whora the next heart belonged. Tbe
dwarf said that it belonged to his raother. After the dwarf had- spoken
the word, the raan punched it with, a sharp stick ; the owner of it
dropped, being out and away frora the tipi. This raan asked the dwarf
¦who were the owners of the different hearts, and pierced thera with
the sharp stick, until he carae to the last one at the door. "Whose
heart is this, partner?" said tbe raan. "Well, that is ray own heart,
partner," said the dwarf. The man pierced it, and the dwarf gave up
suddenly and died.
Thus, these sraall people who left their hearts at horae to do the
mischief (kiUing and eating human flesh), were exterrainated. They
vvere dwarfs, and their appearance cruel, and their speech or voice was
like that of children.

Tbese small people were cannibals. After tbey were searched for
and their carap-circle located, the people sent a prairie fire after thera.
Quite a good many were exterminated, and those who escaped to tbe
sand-bar were safe, thus leaving a fe-w of them. These people are with
the whites now ; or rather, their descendants are among thera. — D.
Told by Adopted. Cf. No. 64. Death from the pricking of hearts suspended in a cave is found
in two Wichita tales.

124 Field Columbian Museum — Anthropology, Vol. V.
66. — The Cannibal Dwarf.
Tbe people were moving to another camping ground. Two young
girls forgot some things and went back to look for tbem. When
they reached the deserted place, tbey went to a small man on the
ground. "Where are you going to, girls?" said the small man. "We
are looking for tbe pillows ; have ycu seen anything of'them," said the
girls. Instead of telling them, be asked thera what their names were.
One of thera told hira that ber narae was Bracelet, and the other one
was called Thick Hair. (Warquney means bracelet, but really refers
to comb ; and Batbaney means thick bair, so it refers to the hair of
tbe vulva.) "Ob, ray goodness! It sounds weh for you!" said the
man, laughing heartily and turning away from the girls. "Well, what
do you call- yourself?" said he to. the other one. "My name is
Batbaney," said the girl. "Oh, is that so! That is an appropriate
name. It is surely the right kind of a name," said the small man,
laughing heartily, but facing away frora thera. This small man con
tinually asked them their names, but wben they told tbem repeatedly,
he would laugh, turning bis back to tbem. He did this because he
saw that he bad the advantage of them. He asked tbe name of one,
after turning bis back to tbem, but both girls had run away from him
and bad gone down the creek, out of sight.
"Oh ! Warquney and Batbaney ! where are you? Come over again ,
I will tell you something," said the small raan. "Next tirae I shall not
turn my back to you and laugh," said the man. But tbe girls did not
come, and were glad to get away ; for they were afraid of bim. This
small man would have outraged tbem and killed thera for food; that
was tbe reason be tried bis best to delay tbem. — D.
Told by Adopted.
67. — The Dwarf who tried to catch a Woman.'
A dwarf was watching for women. Some women were out
berrying. A girl became separated, and the dwarf surprised her. He
said : "You are alone, young woraan. Even if you do npt comply with
my wishes, I will compel you. Here is my bow," and he showed her his
bow, which was raade of a short rib, and bad a string of tendon
(bitiita"). The girl said to hira: "It is true that I ara alone and that
you can overpower rae. I cannot escape. But first go into the river and
wash yourself. Your bair is uncombed and matted, your face is dirty."
The dwarf consented, and entered the river. He ducked bis bead under
^ Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 125
and immediately looked up again. "I am not going off," said the girl.
"Do not be afraid that I will try to run away from you. I am in your
power, your captive." So he submerged his bead again. Tbe girl bad
come close to the bank and now slipped into the water, and hid under
the long overhanging grass of tbe bank, which concealed her head.
The dwarf emerged, looked, did not see her, came out of the river,
looked for her, but could not find her. He went about all day and
night, crying. He said : "Non copulabo, perdidi." In the morning tbe
people came, calling the girl by name. "Here I am," she said, and came
out, and told them what had happened.' — K.

68. — The Dwarf who caught a Woman.''
There was a carap-circle. At night a dwarf (ba^tceciitebi) came
secretly, like young raen who go close to tbe tent of a girl. He stood
behind a dead tree. A girl carae out of a tent. He went to her, closed
her mouth, and carried her off. She tried to cry, 'out he said to ber:
"Do not cry ; I ara taking you to where you will have abundance of
food ; do not be frightened, you will never be hungry." As be continued
to carry, ber away, she, however, still cried. Finally tbey reached the
place where tbe dwarfs lived, and she reraained with hira as his wire,
while be constantly provided meat for her. Then a boy was born to ber
ahd grew up to be old enough to talk. Once when tbe boy cried, the
woman asked him: "What is the raatter?" The little boy said': ''I
want to see my grandparents." Then his father came home, bringing
meat, but the child would not stop crying. Tbe dwarf asked what was
the matter, and tbe woraan told hira: "He wants to see his grand
parents." Then tbe dwarf consented to visit the people from whom
be bad taken the girl, in order to satisfy his little son. Wben tbey came
near the camp, he told his -wife: "Stand behind the same tree where
I stood, and reraain there until you are recognized by some one of
your faraily." Tbey reached the camp at night, tbe woman carrying
her child on her back. Then she stood behind tbe slanting dead tree.
Her sister carae out frora the tent and saw her shadow in the bright
moonlight. Looking at her, she knew her face, and ran back into tbe
tent, saying: "Mother, sorae one is standing behind that tree wbo
looks like ray sister." Her mother answered : "You are foolish. Your
sister went away mysteriously; no one knows anything of ber." Tbe
girl went out and saw ber sister still standing there. She went in again
^ In the original she repeats the story in full.
'Informants J.

126 Field Columbian Museum — Anthropology, Vol. V,
and told her mother, saying that she was sure it was her own sister,
and that she knew ber well. A third time she went out and carae back,
and a fourth time. Then tbe old woman came out, and indeed it ap
peared to be ber own daughter, with a child. She brought her into the
tent and looked at ber closely, and found it was surely her daughter.
The people all asked where she bad been. She told them how she had
been seized and carried off by tbe dwarf, bow she had tried to escape
from bim but had not been able, and how be had brought ber to the
camp of tbe dwarfs and married her and had this child by ber. She
said : ' Outside at a distance is my husband with meat which he has
brought for you." Then they told her to' go and 'get it. While she
was gone, her family tried to take the child, but it was timid and wild
and feared them. The woman came back, bringing elk and buffalo
raeat. The dwarf bad told bis wife: "If the child cries at night, bring
it outside, for I will then be there with raeat for you. It will cry only
then, and then I will be near." So when tbe child cried again, the
woman went outside. Tbe same happened a third time. The fourth
time when she came out to ber husband, he told ber : "I will go away. '
If the child cries again, do not bring it out to me." Wben the boy
cried again, the people wanted her to take him outside as before, but
she said: "His father has gone to another country. He told me not
to bring bis son out to bim any more. He told me : 'I am going to
another tribe to become old and die there. The boy will take my place.' "
— K. 69.' — Sleepy-Young-Man and the Cannibals.
There was a big camp-circle. The people were well provided with
everything. In one family there was a nice and attractive young man,
but be was very lazy. He was the last person to get up in tbe morn
ing, but because be bad such a splendid face, the parents would not
bother him, thinking that in time he would mend. So the young man
was always lying on the bed, som.etimes in the daytime.
One day his father said to him : "Hov; in tbe world would you
ever get to the cannibals if you sleep till this tirae of day ! This will
not do for a young man like you. full of vigor and strength! Can't
you, ray dear son, raake up your mind to get up like the rest and eat
your breakfast ! People think rauch of you, on account of your looks,
but your lazy habit does not please us and others. It is time for you
to begin to stand up and cease lying on your bed. Don't think I wish
to offend you in tbe least, but this is for your own benefit." After the
young man bad eaten bis breakfast he lay down again and went to

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 127
sleep without saying a single word to his father. The father thought
that he would insist on waking bis boy early every morning, to cure
bis sleepy habit.
The next morning the father and mother had an early breakfast,
but their son was still asleep, snoring until late in the day. "Get up,
my son, it is late in tbe day, you ought to be out like tbe rest of the
boys. You have nothing to be asharaed of ; you are pretty enough, and
your clothes are of tbe best kind," said the father, pulling tbe blankets
away from the young man. Tbe young man did not say anything, but
got up and ate his meal. After be got through eating he at once lay
down on bis bed. The father was very much discouraged on account
of his son's idleness. So be decided to keep on waking the young raan
m the morning to break up the habit.
Tbe next morning the father again pulled off the blankets from
the boy, who was yet fast asleep. "Young man, get up, you have not got
to the cannibals yet !" said the father, with an emphatic voice. The
young raan of course ate his raeal. but didn't raind his father. 'I
am sure I do not know what to do with ray son ; he ought to be a better
specimen than heretofore," said tbe father. That night tbe old man
and wife had quite a talk about their son'^ habit. "Something has tq
be done to make our son act like a man," said they. ''He might be
married, if be should get up earlier, but he is too lazy to do that. He
is a nice looking young raan. Everybody adraires bim," said tbe father
in an encouraging .way to his wife.
Tbe next morning the father and mother again pulled off tbe blan
kets from their son's bed, and said : "Well, son, you are sleeping yet,
while everybody else is stirring around. Oh ! Sharae on you ! Sucb a
disgraceful habit you have ! It raakes me feel very much discouraged,
and I want you to be up early hereafter ! You have not even said a
single word as to whether you would do it or not! If you sleep this
tirae of day you can never get to the cannibals!'' said tbe father, in a
rough raanner. The young man this tirae was fully decided to look
for tbe cannibals, but kept this to himself. He got up and washed his
face, and ate his breakfast, brushed bis bair and dressed himself for a
short walk. Tbe father and raother began to think differently of their
son, but in a short time, this young raan came horae and lay down
on the bed. He was always lying on the bed. Very seldom
did he sit up during tbe day. That night tbe fatjier and
mother and the son all went to bed early. In tbe morning
tbe father again p.ulled the blankets off frora their son and said: "My
dear son, can't vou do better than this? You will never get to see tbe

128 Field Columbian Museum — Anthropoi^ogy, Vol. V.
cannibals if you sleep until this time of day. Will you try and act like a
man, so that I may be proud of you ? You were born a young man and
you have got to act so, instead of being a lazy son and a disgrace to
3'our family. You must begin to do better, if you wish to see the can
nibals," said the father. The young raan got up out of tbe bed and
ate his breakfast, having fuHy made up his raind to look for the canni
bals. So be brushed his bair properly and dressed himself decently, and
went to an old woman's tipi for inforraation. Tbe young man went in
and found tbe old woman by herself.
"Well, my dear grandson, what brought you here? Is it pos
sible that you go out this tirae of day? Be seated, ray dear grandson,
I am glad to see you !" This old woman reached behind her bed and
took out some remnants of dried beef and tallow and gave them to the
young man to eat. He relished tbe food and ate it up. "Well, grand
mother, you know that I am in tbe habit of lying on my bed until late
in tbe day, actually lazy, at home. My folks didn't care so rauch at the
start, and did not criticise rae. But recently my father has rebuked me
every morning, pulling my blankets off, and telling me to get up. He
told me that if I wanted to get to see the cannibals I should have to be
an early riser, and furthermore I would never amount to anything if I
lay on the bed all tbe time. 'This constant remark every raorning. set
me to thinking, until I raade up ray mind to look for the creatures.
Now, grandmother, since you are an old being, possibly you have heard
about tbe cannibals. I thought that perhaps you could give me some
light and advice. Where do these cannibals live? Did you ever hear
about tbem, grandmother? I want very much to look for
thera, for my father always talks about tbem and says that
a lazy, good-for-nothing young man can never see thera. So now,
grandmother, I have fully decided to take the journey, provided
you will tell me where tbey live^ — the place and the direction," said
Sleepy-Young-Man, "Well! Well! Grandson, I did not know your
arabition when you first carae in, and judged that you carae for a bit to
eat. Grandson, your undertaking is a very hard one, for the distance
is far, besides, there might be dangers on the way. When I was a
little girl I heard that these cannibals lived toward tbe sunrise, and
that it is a long and tedious journey. My dear grandson, I advise you
not to take the journey, for this reason, that it is too far for a single
man to go alone," said tbe old woman. "No, grandmother, my own
father rebuked me so much that I have gotten tired of it and I want to
go on the journey," saijd Sleepy-Young-Man. "Very well, grandson,
I will put you up a luncheon (which was of dried beef and waste tal-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 129
low), and a pair of moccasins; but you must keep on going toward
the sunrise. Whether you can get there I am unable to say. The
distance is too far for any person. There have been atterapts raade
by people to reach thera, but they have never returned. This is what
I have beard," said tbe grandmother.
So Sleepy- Young-Man took the luncheon, asked for some sinew
to take along, and started off. Wben be had gone some distance, be
stopped and buih a fire. Then be threw his sinew into the ashes, and
it contracted. The contraction of this sinew raade tbe earth contract
(tbe designation was, made nearer). Now Sleepy-Young-Man went
on until be came to a big camp-circle along tbe river. Just outside
of tbe carap-circle there was a tipi in which there was an old woman
who bad an old raan for a husband, with whora she lived. Tbe young
man went into this tipi of tbe old folks. "Well! Well! My dear
grandson. Sleepy- Young-Man, what brought you here ! Come and seat
yourself in tbe center. I am so glad to see you, but for you to travel
alone, since your folks think so much of you, is a question whether it
is right. Where are you going to, grandson?" said the old woraan.
"Well, grandraotber, my father rebuked me so much about the cannibals
that I started out in search of them, and I have come to this camp-circle
for information. Will you please tell rae in what direction these crea
tures live, and bow far it, is frora here? I ara, very anxious to get
there," said Sleepy- Young-Man. The old woman reached back of ber
bed and procured sorae reranants of beef and some tallow, which she
gave to ber grandson for a meal. "Well, grandson, the distance is
great, but it is toward tbe sunrise. A journey of that kind is very
tedious and dangerous. This is what we used to hear from others,"
said the grandmother. 'Well, I don't care about tbe distance, so long
as I know tbe direction. I shall raanage to get there,'' said Sleepy-
Young-Man. The old woraan provided bim with some more remnants
of beef and tallow for bis luncheon while on the way, and so be asked
ber for some sinew. The old woman gave him a good long piece.
So he started off and got to a distance and stopped. He built a fire
and threw the sinew into the ashes (charcoal) and it contracted into
a sort of ball. (This contraction shortens the distance, makes the earth
smaller.) Sleepy- Young-Man continued traveling through tbe wilder
ness day and night, until he came to another big carap-circle. He went
into a tipi to make inquiry and found a man and his wife. Tbey were
both middle-aged people. 'Well! Well! My grandson, be seated!
Where have you come from. Sleepy- Young-Man ? How in the world
did you ever get away from your parents ? What are you looking for ?

130 Field Columbian Museum — Anthropology, Vol. V.
You have just wandered off, haven't you? It is a sharae that your
folks should allow you to wander off by yourself!" said the woman.
"Well, my grandmother, my father rebuked me so much about the
cannibals that I have ventured to see thera. Wben I- was yet asleep
on my bed, he would pull tbe blanket frora me, and say to rae : 'Get up !
Pretty as you are, aren't you asharaed to sleep till this tirae of day!
Tbe people are criticising rae in regard to your habits, and I can't en- '
dure it any longer. You have got to get up earlier than this ! This
won't do for a man of your age ! How can you ever get to the cannibals
if you continue this habit of lying abed late!' He did this every morn
ing, until I started out to this camp-circle for better information about
those creatures." Tbe old woman reached back of tbe bed and pro
cured some remnants of beef and tallow and gave them to hira to eat.
''My grandraotber, do tell rae what direction I will have to go to get
there and how far it is from here?" said Sleepy- Young-Man. "Well,
my dear grandson, wben you reach that divide, you will see, down in
the valley, a big creek with thick timber, the course of the stream being
toward the sunrise, and off to the side is a big hill where the wife of
these cannibals lives. When you reach the bill, and find tbe dwehing
place, appear as humble as you can. Offer your prayers to her with a
sincere desire and with a sense of security. She generally helps her
husbands in everything," said the old woraan.
So he started off and reached the divide, and from there he went
toward the place weeping (praying) for mercy. Finally he reached
the bill, and found tbe tipi, which was covered with thick sheets of
iron. It had two openings, one at the top and tbe other at tbe bottom
(tbe door). Tbe tipi was shining-bright to bim, and he went around
it four tiraes weeping for raercy. This woman was inside of this iron
tipi by herself, and heard Sleepy- Young-Man weeping for help. "Well I
This is the first time a person has come to me imploring mercy. Come
in !" said the woman. ' Well, what do you want, young raan ?'¦' said she.
"I was at home, and my father rebuked me so rauch about the cannibals
that I ventured to come out here. Of course I am young and possess
no courage whatever, but perhaps you can advise me h(jw to get to
your husbands." said this young man. The bones of human beings
were lying inside and outside of this iron tipi. "Well. I see that you
are in a pitful condition. I shall help you tbe best that I can," said the
woman. "When you go over from the divide, you will see a big thick
grove of tiraber in tbe wide valley. Along the edge of tbe creek is the
dwelling place of my husbands. I make special trips out and stay a

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 131
certain length of time," said the woraan. "These creatures have a flag
on the top of tbe bill, which represents geese. Whenever a person goes
to thera these geese cackle, which gives warning to them. No\y I want
you to wait until the time comes for me to go over there. I shall give
you my own bojdy, so that you can reach tbe place, and I want you to
carry a knife with you." The time finally came when this woman
was to go to her husbands. "Now you may carry this pair of moccasins,
and if tbese geese should undertake to cackle for warning, you may
raise your hand and they will recognize tbe sign or motion as from me.
There are seven of tbem. Tbe oldest is my husband. You must be
careful with the least one, be is very cunning, and will surely notice
anything out of place." There was a certain time when tbe oldest man
had intercourse with his wife, and after that, she returned to tbe iron
tipi. "Try and have hira lie with you before the tirae; bear this in
mind," the woman said to the young man. Before starting off from
tbe iron tipi, be was instructed to stay as short a tirae as possible.
So Sleepy- Young-Man was dressed in feraale style, just like the
woraan. This woman touched him all over his body, raaking hira re
semble her in appearance. Thus, decked in female dress, he went off
toward the dwelling place of tbe cannibals, and wben be reached tha
last divide he saw a big thick grove of timber along the creek in the
distance. To one side there was a big hill, where tbe signal flag was
kept by the cannibals. Wben tbe geese saw hira coming, they raised
up from tbe ground and started to cackle, but be raised bis band up
and down, wben the geese ceased raaking tbe noise. When' tbe canni
bals beard the signal they rushed out of the tipi to make a charge upon
tbe trespasser. Tbey were about to make tbe charge, when he raised
a pair of moccasins to them. The cannibals stood looking at bim. The
least one said, "That is my sister-in-law, coming over with ray pair- of
moccasins'." So they all went back into tbe tent. This young man
was directed to take bis seat with tbe oldest one, wben be went in. So
he w.ent in and seated hiraself by tbe oldest one. Tbey all felt glad to
see hira bring a pair of moccasins.
While they were sitting inside the tipi this least boy cannibal kept
watching tbe raoveraents of his sister-in-law, looking carefully over
her body., Tbey were having a delightful raeal, chattering awa)^, when
this boy reraarked before tbe others : (Just at this tirae, the woraan
back at the iron tipi discovered that she bad forgotten to change the
muscles of tbe young, man into hers.) "Well, what a funny wife you
- folks have got with you, she has arm bands (muscles), look at her!'

132 Field Columbian Museum — ^Anthropology, Vol. V.
"Oh, pshaw ! don't make any such remarks," said one of the brothers.
"She has taken pains to bring a pair of moccasins, which are nicely
quilled," said another.
UsuaUy. tbe brothers were on the btint all tbe time. On this raorn
ing, tbe brothers had planned to go out for a general bunt and leave
their oldest brother with his wife. ' Say, brothers, let rae remain at
home with my sister-in-la-w, while you go to bunt, instead of me," said
tbe least boy. "Well, no ! You have got to go along if you want to
get the meat you always want to eat. If you don't come along, we
shall leave behind your choice of tbe beef," said the brothers. "But
brothers, just take a good look at our sister, she has arm bands (the
muscles of a man)," said tbe least brother. "Say, boy, don't mention
anything before ber. Come along!" said the brothers. Finally the
least boy yielded and went out with the rest, and tbe oldest brother
stayed at home with bis, as he supposed, wife.
After the brothers bad been gone for a certain length of time,
Sleepy- Young-Man loused the husband to sleep and then took out his
knife and cut bis bead off. After this was done, he grabbed the head
and escaped to tbe iron tipi, but as he was running with the head, he
was discovered by tbe geese, which began to prance and cackle so loud
that the sign was heard by the brothers on tbe bunt, who returned
to find out what was the trouble. "Didn't I tell you that that person
bad arm bands before we left our brother?" said tbe least boy. So they
ran after him as fast as tbey could, over one divide after another. The
cannibals reached the last divide just as Sleq)y-Young-Man reached
the iron tipi. "What shall I do? I ara carrying tbe bead, and they are
still coraing after me!" said he. "Well, just run around the camp four
times and it will be all right with you," said the woman inside. So he
did as he was told, and just as he had got around the fourth time, she
opened the door, and he went in, barely in time to escape the cannibals,
Tbe cannibals were outside, panting and walking around., "Bring
that person out. He killed our brother!" they said, "we have got to
have him for a big feast, in return for his deed !" "Oh, you shall have
him in a short time," said the woman. Then she said to Sleepy- Young-
Man, "You must be v/illing to do what I want of you. I shall throw
your body against the door, but it will bound back to me. and the can
nibals will stick their heads in to catch your body," said the woman.
"All right," said Sleepy- Young-Man. The cannibals were now com
plaining to the woman because she did not throw tbe young man out
so that they could punish bim. So she took bim and swung hira against
tbe door. It opened wide enough for the cannibals to stick their heads

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 133
•in, but the door sprung back, and being sharp, cut their heads off, and
they dropped inside, leaving victory to the young man.
> "Now, Sleepy- Young-Man, you raay give m.e my husband's bead,
so that I can keep it, and you can skin tbe rest for yourself," said she,
which he did. "Now you can go back home with those scalp-locks, and
give all to your father," said tbe woman. (Tbese cannibals were well
built in body. Their bair was like a blaze of fire.)
So Sleepy- Young-Man returned, having achieved a glorious vic
tory, to his home, traveling during the night and sleeping during the
day. Whenever he struck tbe place of a camp-circle which he had
passed while on tbe way to tbe home of the cannibals, tbe people saw
hira and always recognized him, but he did not stop. Finally be
reached the carap-circle to which he belonged, and went directly to bis
father's tent, late in the night.
He lay down on bis bed, which had been unoccupied since he bad
left bis father. In the morning, when his father woke up, the old man
saw a man sleeping on the bed. ''Say, young man, get up!'' he said,
"you might spoil ray son's bed, although he is away." Tbe old man
was sarcastic, but the young man, who had- just returned, did not an
swer for some time, but the old man kept punching at him until he
got up. When he was up, the father recognized his son's beautiful face
and went and kissed him. This old raan went out rejoicing, throwing
the scalp-locks up in the air, waving thera to tbe people. And this is the
reason the Indians often refer to cannibals when their sons are sleep
ing rather late in the day.
Wben those cannibals were killed, that was tbe end of their raids.
— D. Told by Found. Cf. 70 and see note 2.
70. — The Beheaded Ones.'
There was a young raan who was in the habit of sleeping too long.
Every raorning he was the only one who was still in bed when the sun
was high up. "Get up! You have not reached the beheaded ones
ha''titaeinigi),"his father would say to hira in tbe morning, pulling
off his blanket and throwing it towards the door. "Get up ! You have
no reason to lie in bed." "Do not trouble me ; let me sleep as I wish ; I
have not done anything to you," tbe young raan said to his father when
ever he was told to get up. Once he was sleeping with his head covered
while all the rest bad already eaten their breakfast. His father was
displeased at his sleeping so long and tore off his blanket. Then at
'Informant a. Text. Probably from informant F.

134 Field Columbian Museum — Anthropology, Vol. V.
last the young raan was annoyed at being told to get up early ih tbe
morning and at bearing of the beheaded ones. Then he told his parents :
"Make raany raoccasins for me and let thera be durable." When his
moccasins were made he started out, going at random, carrying his
moccasins. After traveling a long tirae he came to a carap. He went to
an old tent at the end of the carap. It belonged to an old woraan. ''It
is ray grandson ; it is that young man who is always lying down !
AVhere are you going?" his grandmother asked bim. "I am seeking
the beheaded ones, my grandmother," be said. "I do not know any
thing of tbem," his grandmother told him. So he started again and
went traveling along. Finally he came to a carap and at tbe very end "
stood an old tent. "It is ray grandson ! It is he, the sleeping young
man! Where are you going?" said the old woman to him. "I am
seeking for tbe beheaded ones, my grandmother," he told her. "I
have never heard tell of thera," she said to. hira. So be went on and
continued to travel. After many days and nights he came to a camp;
at tbe end was an old tent to which be went; it belonged to an old
woman. "Ob, my grandson ! It raust be he, that sleeping young
man !" She knew bim at once. "My grandmother, I am seeking the
beheaded ones," he said. "My grandson, they are far away," she told
hira. So he went on and continued traveling for days and nights.
Finally he came to where there was an old tent at the end of a camp ;
as be went towards it an old woman carae out. "Ob, ray grandson!
It must be he, that sleeping young man ! Where are you going, my
grandson?" "I am seeking the beheaded ones, ray grandmother."
"Wben I was of your age I used to bear tell about them," she said.
After he bad eaten, be went on and continued traveling until at last he
again came to a camp at tbe end of which stO'od an old tent. He went
to it and an old wora.an came out. "Ob, my grandson ! It is he, the
sleeping young man !" his grandmother said. "I am seeking the be
headed ones, my grandmother." "Oh, my grandson, they are very pow
erful and dangerous ! My grandson, you must be careful !" Then he
went on again. As be went, traveling more quickly, birds floated in
the air before him; tbey made a noise that could be heard far off, just
as if they were giving warning. Then the young man came to a camp
where seven young men were living together. Before he went into the
camp he put on woman's clothing and acted as a woman. The seven
young men, wbo were all fine looking, at once became jealous of one
another on account of this supposed woman. They all wanted to raarry
her. "Let hira, or hira, marry her, or I or you will take ber," they
said to each other. They were somewhat suspicious on account of her

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 135
legs. "Perhaps it is not really a woman," tbey said to each other, for
ber legs did not look right. But tbey decided that one of them was to
marry her. Then he married ber. Sed nocte non cum ea copulavit.
The young raen, including tbe one who had married her, used to go
hunting. Wben they were successful, they all gave to their sister-in-
law. Tbe supposed woman received what they gave ber gratefully,
and was pleasant to all. Once they went hunting again, but one of
tbem offered to stay with his sister-in-law. When the rest had all
gone, she said to hira : "Corae, let rae louse you." Then she loused
him. While be was being loused he fell asleep. When he was sound
asleep, the supposed wcraari took a knife and cut off bis bead and ira
mediately fled with all speed. As soon as she started, the birds raade
a noise again and at once the other men knew what had happened.
They pursued tbe fleeing young man, wbo ran as hard as he could,
looking back now and then. Finally he reached an old woman's tent, a
tent entirely of iron. "My grandm'Otber, powerful ones are pursuing
me!" he said. "Run around [the tent] four times," she said. Then
be ran about it four times, as she told him-; then the door opened and
the old woman said : "Come in," and the young man went in. As soon
as he had entered the door fell down. Just then the pursuers arrived.
"Bring out our food," they said to the old woman; "bring ber out at
once or we shah take you with her." "Well, then, I will push ber
close to the door ; come up close," the old woraan said to thera. Then
they came up near tbe door. "Well, are you all ready? Put your
heads inside and I will shove her towards you." Then they all put
their heads in, "Put your heads still farther in," said tbe old woraan
who owned tbe iron tent. When their beads were well inside, tbe door
descended and cut off their heads. "Now, go and cut thera up for me,"
tbe old woraan told the young m.an, and Re went and cut thera up. Out
side, about the tent, raany bones were lying, for tbe old woraan was
powerful and dangerous on account of her tent. The young raan started
to go back and continued on his journey, until at last he reached bis
people's camp at night ; he looked for his tent, and when be found it,
went in and lay down. In tbe raorning bis parents said : "It looks like
him ! It looks like our son !" They had cut their bair and were in
mourning. Well, it was he, himself. When he awoke, be said : "My
father, take this for your ropes," and threw tbe beads of bair to bis
father.'— K.
1 Cf. Schoolcraft, Hiawatha, 216 (Dakota); J. O. Dorsey, Contr. N- A. Ethn.. VI. 185; Cham-
beriain. Rep. B. A. A. S., 1892, p. 579 (Kootenay). Other instances of the marriage of a man with a
disguised man are found in Schoolcraft and Dorsey; also in No. 46 and its eastern analogues.

136 Field Columbian Museum — Anthropology, Vol. V.
71. — The Cannibal Babe.'
A man and a woraan had a child. For three nights in successioii
a chief had disappeared frora the camp-circle. Tbe clothes which they
had taken off on going to bed were still there, but they themselves had
disappeared without a trace. Tbe people were much frightened at the
mystery. Then the mother, as her baby slept, saw that it had meat
sticking between its teeth, and knew that the child was tbe supernatural
being that had carried off tbe chiefs. At night she saw it feign to be
asleep and to be snoring ; but after a while it got up, gathered its blanket
about itself, and stepped over its father and mother as a grown person
would, and went out. After a tirae it came back. In the raorning they
again saw flesh in its teeth. Then tbey watched it, and found that it
carried the chiefs up on a hollow tree, and, devouring them, dropped
tbe bones inside one by one. Then they knew surely that it was the
mysterious monster, and called it: "Teeth-witb-raw-flesb." Tying
the child fast, they moved carap and left it far behind. When they
arrived at the new camping place, the child carae to thera. Then they
deliberated, considering many ways. At last they took fat from in
testines, and wrapped tbe child up in it, and threw tbe whole to the
dogs, thinking tbe child would perhaps be eaten up by thera. As the
mass fell to the ground, tbe child raoved and emerged unhurt on one
side, while the dogs swallowed tbe fat. The people tried feeding it in
this way to the hungriest and fiercest dogs in the carap-circle ; but the
result was the same. They could not kill the baby, for it was a mys
terious man-eater. — K.

72. — The Woman and the Monster.
The Northern Arapaho were living along the Platte River years
ago. At that time the different tribes', sucb as the Shosboni, Crow,
Sioux, — tbe most friendly ones, used to come around with a certain
amount of skins and furs, to trade with the tribe. As the Crow In
dians were gocd marksmen, they bad quite a supply of elk skin when
they came to tbe camp-circle, which was on the south side of the Platte
River. Quite a good raany Arapaho caught their big horses and packed
their goods to trade with tbe Crow Indians. Our horses were out far
in tbe prairie, and ray boys caught the taraest, which were very small.
So I took sorae beads and a few other articles and got on the pony.
Tbe Platte River was high that year, and was very dangerous,
' Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 137
being swift. Twice I was out of elk skin, which I needed for various
things. I aimed to get some that day. The other Arapaho had reached
the other shore all right, and it carae ray turn to cross. I was not
afraid at all, putting my faith in the pony ; so I rode in tbe river.
Just as I was in tbe middle of the channel tbe pony was swiraraing
and I began to feel different, losing ray senses all at once, because of
tbe strange sight before me ; and the pony was losing its strength every
moraent. All on a sudden tbe water took us out of sight, and I found
myself standing on the dry sand. When I went into the water
(drowned) I knew that I should be wet in clothes; but they were all
perfectly dry.
As I looked around to see the rest of tbe sand-bar in front of rae,
there stood two young men, dressed in fine Indian style. Tbese men
who appeared to rae were a soft-shell turtle and a beaver. "Well,
young woman, we carae after you and we want you to corae along,"
said tbe raen. Without offering any objections, I consented to go, for
I was at their mercy. So these young raen started off and I followed
their path, which was a dry riyer bed.
As we walked around the bend of the river, we carae to a black
painted tipi, with pictures of two water monsters, one on each side of
the tipi. Both of these monsters faced the door of the tipi ; in other
words, tbe aniraals wound around the bottora of the tipi. One of these
water raonsters was red and the other a spotted, — black and white. In
the front of the docr, where the breastpins are used, was a sun, painted
in red (being a disc). The red painted sun raeant the rising sun in
the morning. Back of the tipi at tbe top was a half-moon in green
color. There was a bunch of eagle feathers tied to the tipi pole.
As I came nearer to tbe tipi, I beard the people inside talking to
each other. "Here is the woman that you wanted to see," said the
two young men, "Tell ber to come in !" said somebody with a manly
voice. Tbese two young raen went in, and I followed. "Welcome !
welcome ! Be seated !" said tbe rest of tbe young men. "Take your seat
with that raan in tbe center," said one.
I looked across the fireplace and saw a beautiful young man,
painted all in red, and who was naked ; at both sides there were more
young raen, sitting in good positions. In front of them were different
kinds of medicine bags, with several sraall bags of raedicine roots and
herbs, and weeds. These men were dressed in different shades, accord
ing to their taste.
So I took my seat on tbe right side of this beautiful young man.
"When I saw you I was very much charmed by your pretty looks and

138 Field Columbian Museum — Anthropology, Vol. V.
could not help but send two of ray young raen after you. Now if you
want to see your folks again, I shall have to ask you for intercourse,
and then I will tell you of rayself, power and place, and so on, with the
others here. Consider this tipi, outside and inside, and tbe people with
all their medical properties. That raan belongs to the Beaver family,
and the next one is of the Otter family, and so on" (calling each one
after tbe name cf some tribe .of animals). Sitting in front of tbe med
icine bags were lizards, frogs, turtles, fishes of various kinds, snakes
and other water animals. When tbese men turned to animals, they
looked at me sharply, and all in reverent mood.
So we had intercourse, thus saving myself to a certain extent.
"Now, my dear woman, I want yoii to listen to me carefully and sin
cerely," said this man to me. "You raust bear in raind that I am the
owner of rivers and live in different localities against the steep banks
where water is deep. There can be more than one of my kind, but
those will be at tbe springs and small lakes. Be sure not to eat any
fish. If you are going to the river to bathe, tell your companions that
unless you go and bathe first, tbey will be drowned. If your compan
ions should not believe your warning, tbey will be drowned. Go in
and take a good bath first, then tbey can go in the water.
"Wben your people wish to show some respect and reverence, have
them cut off small pieces of their skins. Let them be as raany as they
wish and tie thera in a bundle and place it on a small stick. This they
must thrust dose to tbe mouth of springs and above or on tbe side of
tbe steep banks where water is deep. When they leave tbe place, I shall
appear to sucb and receive their offerings and prayers, and in return I
shall see that tbey cross the rivers in safety, and swira in tbe rivers and
creeks with tlieir children with no trouble. Remember this, and tell it
to your people when you get back.
"If your people won't do this, then there is another way in which
they can show their respect. Tell them that they can tie a red flannel
to a bush or tree above the spring.' Wben the people cut their skins off
in small spots on their wrists, ajid get them tied in small bundles, let
them point tbe stick to tbe bead of the river and lastly to the mouth
of it, praying, saying to me, in good faith, 'My Grandfather, Last,
Child, I have cut seven pieces off my wrist, hear me with your tender
mercies. May ray Hfe be prolonged ; so with ray relatives and friends ;
and lead me into prosperity and happiness ! During the day may I gain
the good will of everybody in contact with me ; also wben I sleep at '
night, that I raay be protected frora injury and harra, and drink that
sweet water which comes from you ; that wherever I drink water, it may

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 139
be clear and wbolescme for my body as well as for my kindred. Have
pity on me and remember me in my daily anxieties, and let my seed
multiply according to your will, if it may be necessary ! Hear my
earnest prayer ! I cannot say much, but offer tbe sarae with all good
things. So it raay be for rae, and to all in the tribe.' "
This is the kind of supplication given by tbe husband, tbe mo.nster
animal. That is the reason why the people cut themselves on their
wrists and tie red flannels to tbe branches along the -most dangerous
places by the rivers. This is voluntarily done by the Indians.
After this man had told the woraan of certain restrictions, she
went out and found herself standing on tbe bank, facing toward the
deep water, above a steep precipice.
I looked around and saw a big camp-circle a short distance above
the river, and also there was still a visiting camp of tbe Crow, and some
Shosboni. The monster told me to paint myself in red when I wanted
to see hira again and plunge into tbe river ; when coraing out I was to
be cleansed frora all irapurities and offer some prayer.
When I returned to tbe camp-circle, I found that ray folks were
mourning in ray behalf — some had cut their hair off, cut their flesh
and bad gone through some tortures ; but when tbey saw me, they were
so glad to see me again alive, since they knew I was drowned. When the
people asked me about my disappearance I told thera that tbey turned
me loose. After I had remained in carap for some time I painted rayself
all over tbe body in red, thus living up to tbe way of ray husband, the
water monster. This tipi, which was painted all in black with sym-
bolisra — two raonsters on one side, the sun in front, and at the back
of tbe tipi tbe half-raoon, — was a gift to me, also a lot of medical sup
plies ; but I did not want to make a tipi like it, because, as a rule, tbe
women are less thought of as doctors^ etc.

This monster is called by tbe Arapaho tbe Last Child. — "Hi-taw-
kii-saw." The Indians are to a certain extent afraid of deep holes in
rivers; the children are forbidden to bathe at sucb places, because tbe
Indians occasionally saw some things (aniraals) or bad signs. They
would offer prayers to tbe Last Child for this water and kind treat
ment. ¦ Tbe four-footed animals stand tbe sarae chances (risks) as
human persons.
Among the Northern Arapaho there is a story of an animal cap
tured, which turned into a solid stone. The whole body (stone) was
carried out away from the river, and there were many presents given

I40 Field Columbian Museum — Anthropology, Vol. V.
to it for its good will anH treatment, l^be presents were of eagle
feathers, calico, and other valuable articles — jewelry, etc.
, There were two woraen going after sorae water, and upon reaching
the place, they saw the raonster in the water just at tbe surface. It
frightened tbe woraen into fits (raedicine). One of them died, and
those who carried ber out are living yet, except one. In course of tirae
this one disappeared, and it is thought that tbe animal returned to the
water. — D.
Told by Adopted.
73. — The Woman who gave birth to a Water Monster.
There was a party of women out in search of "black threads"
along tbe bank of tbe river. These fibers grow just at tbe edge of the
water and are of dark appearance. Tbey are used in porcupine-quill
work, as marks for certain syrabols. After the woraen bad gathered a
sufficient supply of tbe fiber, all returned home except three of them.
These three women wanted to get more, so tbey went farther and found
a place where there were plenty of fibers. So tbey bad plenty for their
friends as well as for theraselves. These three woraen went and started
for home. To their surprise tbey carae to a spring of good running water. It
was too wide to jump over, excepting close to the mouth of the spring;
so tbe women leaped across it at that point. Tbe first two leaped across
tbe stream without any trouble or sign. Tbe last woman was very
tiraid, but finally made a leap and she passed over it. She felt a heat
underneath her dress. The intense beat struck ber privates and went
against the sides of ber legs and entered ber whole system. Time went
on, and at tbe close of tbe month raenstruation did not begin. So she
began to be suspicious of tbe spring. Tbe woraan knew that ber child
was to be of a different being. Every raonth her storaach got bigger
all the time, and she knew that there would be a strange happening
later on. She did. not mention the thing to anybody. This young
woman went to an old woman by tbe name of Hairy-Face, who bad
been a medicine-woman, and wept before ber for raercy. Hairy-Face
knew something of a monster ("Hi-ni-chab-bi-ti''), and was known by
tbe Arapaho tribe. "Have mercy on rae, old woraan, when tbe time
comes for ray delivery! I know that you are the only one whom I
can depend upon, and I shall be thankful for your aid, as you know that
some strange being is being formed within me, and that it will be an
impossibility for me to give birth unless you are present. Please accept
my favor, that I may be saved and a proper way pointed out to me

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 141
hereafter!" said tbe woraan. "Well, ray dear woraan, I am sorry to
tell you that since I have no control of tbe monster at tbe spring, I do
not know bow I can do tbe favor for you. But nevertheless, I shaH try
and see what I can do. You raay know that I belong to tbe river,
and if soraething had happened to you at the river, I would not hesi
tate a moment. Well, since you are young, and seem pitiful, I will
take mercy on you," said Hairy-Face.
This woman who bad a strange being within her was unable to get
up or move around. The ninth raonth carae on and she was heavy with
burden. She could not sit up or raove ber lirabs. Her whole body was
entirely different in appearance. Tbe arras and legs were swollen and
so also was the rest of ber body. When this woraan was taken sick,
she told ber folks that they raust go after Hairy-Face, for she bad
prearranged with her to wait on her. So tbe folks went out and told
ber about the woraan's sickness. This woman, Hairy-Face, knew what
the trouble was and told tbe folks that she would be there in a short
time. When Hairy-Face arrived at tbe tipi and went in, she noticed that
there was indeed a big woraan, sitting in^a queer attitude. Hairy-Face
made a tea out of sorae root. or weed, which she gave for the woraan
to drink and then painted ber body and face in spots (raerely touching
her with ber painted finger, perhaps). She was placed in the usual
way and finally there carae out a flow of blood, as tbe others thought
there would be. Finally tbe worab was erapty and this Hairy-Face then
sat down and began searching for the infant. Tbe other -woraen Hstened
iot the infant to cry, but there was no sign of a real baby. The inside
of tbe tipi was covered with water and the fire was put out by it. When
the water bad soaked into the ground the folks lighted the tipi to see
the infant. Hairy-Face found tbe infant and hid it by covering it
with a sheet or blanket, which bad been placed for her. The other
woraen could not see the infant and questioned araong theraselves.
Finally Hairy-Face lifted the cover and there was no baby, but an
animal with a slender body, short legs, feet like those of a cow, and
a long tail, while the body was spotted black and white. It had a short
forehead, but broad. Tbe whole face was like that of a bull dog, but
there were no eyes. The woraen got frightened and went out, saying
that the woman had given birth to a sraall water monster. After they
had talked tbe matter over and quieted down, tbey went in again.
Hairy-F-ace bad this infant hinicbabbiti covered with a blanket, and
when these women had come in, she uncovered the infant and it dis
appeared from sight.

142 Field Columbian Museum — Anthropology, Vol. V.
This Hairy- Face died about twenty-seven years ago, in Wyoming.
She was the grandmother of Black- White-Man, of Oklahoma, Hving
yet, on the South Canadian. She would not eat fish, water turtles or
other water animals. She would not allow anybody to bring tbe ani
raals into her tipi against her will. One day this grandson, Black-
White-Man said that he was going to bring some fish into her tipi. The
old woman said that if be wanted to see ber die soon, be could do it.
So, as is tbe general thing with young boys, who do not know tbe
"sacred promise'' given by the old woman, he brought in the fish, and
soon afterwards the old woman, Hairy-Face, died. The relatives and
friends of this old woraan felt sorry for what this young boy, Black-
White-Man, bad done. The people used to laugh at the old woraan,
but as they saw her wonderful actions, and as she was at the same time
a woman doctor, they have placed their confidence and reverence toward
her ever since. — D.
Told by Adopted. The Pawnee have a similar tale.
74. — The Water Monster.'
There was a tent in which lived a raan and bis wife. Tbe man
went out hunting and killed a buffalo cow. He began to butcher her,
cut off her limbs, and opened tbe body to see if she had a calf. He
found ber with calf, cut out tbe uterus, and laid it aside. Then he
cut up tbe meat in the direction of the muscle fibers. When he had
cut it into pieces of the proper length and size, be opened the uterus,
bruising tbe bead of tbe calf. The calf, looking at hira, said : "What
do you mean ?" "I did not wish to do anything to your mother, nor did
I mean to hurt you," tbe man said much frightened. He took only one
rib with bim for meat for bis wife. When he got to tbe top of a hill
he looked back to tbe place be had left and saw that the calf was fol
lowing hira. He ran until he reached his tent and entered it. His
wife asked hira : "Why do you bring so little?" He said: "I became
tired and left tbe load and brought only a sraall piece for vou." So
she gave hira old raeat. But he cotfld eat nothing, for bis mind was on
the calf that bad followed him. After be bad eaten a little, he told his
wife to sleep towards the fire and be slept against tbe wall, for he was
afraid. It became very cold and began to snow. During the night
both of thera heard tbe crunching of tbe snow as somebody walked and
walked around outside and at last came in. Much frightened, they
pretended to be asleep. The man looked at tbe animal that had en
tered, and a shining— its look— came directly to bis face and bhnded
' Informant I.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 143
bim. His wife also looked and saw tbe animal winding around inside ;
but it did not look at ber and blind ber. It coiled around and around.
until it had tbe appearance of a snake, filling tbe inside of tbe tent
and enclosing tbe outside. Tbe man said to bis wife, "Get out a shell
gorget (beii), eagle feathers, red cloth, and tbe white buffalo robe.''
As he lay on the bed, she took these things, and then said to the ani
mal : "Now here, last child, (hita^xusa"), is this gorget for your
neck. Here are feathers to be your headdress. They are clean. Here
is red cloth with a white edge to be your shirt. And here is a white
buffalo skin for your blanket." As she named tbese objects she prayed :
"Since you cover tbe inside and outside of tbe tent, becorae sraall enough
that I raay place these things on you." Then the snake gradually grew
smaller and she put tbe objects on it. Then she said : "Since you have
miraculous power and are tbe owner of waters, I pray you to take
tbese gifts and benefit us and other huraan beings. When the water
is high and people want to cross rivers, and have given soraething to
you at tbe river or nearest spring, reraeraber tbe gift I have given you
and let them cross without any danger." Then she took it up, went'out
of tbe tent, and slowly carried it to the river where tbe swift current
washed thg bank. There she put it into the water and it went under
with everything that was tied to it. ''Remain there," she said. After
this, the man and bis wife lived without fear or trouble. Tbe animal
was a hiintcabiit.' — K.
75. — The Water Monster slain.
Sorae years ago tbe Northern Arapaho were caraping along tbe
Little Wind River, during tbe suraraer. They had just been placed a
short time in that country, by the Department, to draw rations and
annuities with tbe Shosboni.
Toward noonday, two women started out after water, to cook
dinner. Just as they came in view of the river, they saw at once in
the middle of tbe channel an aniraal's back.
Being amazed at the curious looking object, tbey stopped to see it
plainly. Tbe curious object lifted its head, began swiraraing up the cur
rent and looked at the woraen. The twinkling of his eyes threw streaks of
flashes (Hke lightning) upon the woraen, which immediately hypno
tized thera. Tbey dropped their pails and watched the raonster, trying
to sink hiraself into tbe sand-bar. Since the river bed contained so many
pebbles and stones it was impossible for the monster to get out of sight.
It finally went into the sand-bar and raade a ridge.
¦ Cf. No. 6.

144 Field Columbian Museum — Anthropology, Vol. V.
Tbe women, feeling conscientious, went back to the tipi and in
formed tbe men that they bad seen a strange looking animal at the
river. The men were then smoking tbe pipe waiting for the meal at
noon, but this time the woraen got thera all to the river, to see what the
aniraal was and to find out if it had gone clear out of sight. The raen
reached the river and spied tbe ridge caused by tbe raonster sinking into
tbe sand-bar. After tbe raen had questioned araong theraselves, they
concluded it was tbe Hiintcabiit (water raonster). A good raany were
afraid to wade in the water to see the spot, but three of thera ventured
and waded toward the ripple. Reaching the ridge they stood gating at
it carefully. Tbey informed the others that it was the water monster
which was seen by the women, that it had turned to stone and that its
back was visible.
These men, although ranch criticised for their behavior toward
the powerful raonster, got around it and began digging out the body.
Finally they reraoved the stones and pebbles from all tbe sides and took
hold of bim and carried him to tbe dry land.
The chiefs and bead men told tbe criers (old men) to tell the peo
ple that the Hiintcabiit was caught and taken out of the river and placed
on dry land ; that those who wished to pay respect and to make an
offering to it should come at once, so that the raonster would not get
mad. The news of tbe capture of tbe raonster circulated up and down
tbe river araong tbe Indians.
Knowing that the monster is a sacred beast, and a good to the na
tion, tbey at once procured necessary presents, sucb as bunches of eagle
feathers for his headdress, half-moon shells for his headdress, red
flannel, black cloth, white flannel, and bright colored pieces of calico.
Tbe people carae to this raonster with the above raaterial and bowed
down to hira, tying the various articles on bis bead and body. This
raonster was adorned so heavily that very little of its body was seen.
One day an Indian naraed Little-Shield, who does not believe the
medicine-men and their gods, accidentally ran across this petrified mon
ster, lying on the ground clothed with various garments. "Well!
Well ! This will not do. This animal is not a god, for its appearance
differs from that of a god. This is where all the feathers, calico and
wampura go to ! People need these things. It is all foolishness to give
sucb precious gifts to this ugly looking beast," said be. He rode up in
front of this petrified monster and pulled out bis gun and shot him in
the forehead. "What a funny looking god tbese people have! and I
don't see any sacredness about bim," said be. He dismounted from
bis pony and took the best things away from the monster and rode away,

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 145
Tbe people criticized him bitterly for his infidelity, but be often went
to it to see if there were any more good presents.
For sorae time this monster was on the ground, wben it began
gradually to sink. From time to time, people would take gifts to it
for its mercy. Others raade presents to him, because, in their drearas,
be had deraanded of tbem.
This monster disappeared all at once, and it was thought that it
went back to the river, leaving no trail behind.
Tbe monster was dark, with bead prominent, large eyes, body long,
short legs, hoofs like those of a cow, short horns, nose and mouth like
a cow's and a long tail. Wben taken out of tbe river tbe body was all
drawn up. Tbe appearance of the animal wben petrified was like that
of a cow lying on the ground.
Beaver- Woman was the first to see tbe monster swimming up tbe
river, then directed ber companion. She was at times partly paralyzed,
but is still living. This monster wben seen by the women, stretched its
entire body across tbe river, then drew together in the raiddle of tbe
channel. — D.
Told by Adopted.
76. — The Man who became a Water Monster.'
Young raen started on a journey. As they went tbey found buffalo
tracks and followed these. They followed tbe trail during the day and
at night tbey caraped. At last they rejoiced to see that tbe tracks were
becoraing fresh, and walked faster. Day after day they followed.
Then there was a rnountain before them. At tbe bottora was a cave.
The tracks of tbe buffalo led straight toward this. The young raen
foHowed the tracks and at last reached tbe cave into which tbe buffalo
tracks led. ''Well, let us follow it, for we want to find the place
where tbe buffalo live," said one of thera. They agreed, and entered.
They went one behind the other. Far in tbe bole they carae to running
water : it was clear and good and tbey all drank of it. Then they started
on again. The buffalo tracks were in tbe raud but gradually becarae
dry again. Then tbe raen saw a faint light before them, just as it is at
dawn. "It looks as if tbe cave had an opening at each end," said tbe
lea'der. Then tbey found that it was indeed a passage through tbe
mountain. When they eraerged, tbey looked around and saw herds of
buffalo scattered in every direction, standing in tbe prairie and along
tbe strearas and by the rivers, raising tbe dust as tbey went down to the
river, and coraing out of the water. ''Well, we have indeed found the
•Text, informant A.

146 Field Columbian Museum — Anthropology, Vol. V.
buffalo; we shall have food and robes and raoccasins and ropes and
everything else," they said. And they went back tp report that they
bad found tbe buffalo in plenty. Tbey went into tbe cave again where
thev bad corae out, going back now. Where the running streara had
been when tbey carae, tbey found a being lying across tbe passage. His
body fiHed it to the top. "Who can it be lying in our way? What
shall we do ?" tbey said to each other. They built a fire against the body
and kept it up. As it burned tbe fat flowed, running down frora tbe
body into the fire. They kept up tbe fire until at last tbey bad burned tbe
body in two. "Ya, my friends, it cooks well ; it raust be good to eat,"
said one of them. "Don't ! my friend ; leave it ; it is a powerful thing,"
his companions said to him. "It raust surely be good to eat. See bow
white its raeat is. I think I shall try it,'' said tbe one. They urged him
not to eat it, but be insisted. "Well, then, it is you who are doing it,"
his friends told hira; and be ate of it. "It is good; it tastes weh. E^t
of it, my friends.'' be said ; but he could not persuade them to touch
it. After he had eaten tbey started again, passing through the body
that tbey bad burned in two. At last they got out of tbe cave again. At
night tbey camped. In the morning tbe legs of the young raan wbo
had eaten of the owner of the waters had begun to turn white. "What
did we tell you," his brothers said to hira. They went on again bprae-
ward, and at night made another camp. They blaraed the young man
for having eaten of the aniraal, and he was ashamed. In the morning
bis entire body had turned white. ''It is your own fault! We warned
you, but you allowed yourself to eat of it," bis friends said. They
went on again, and caraped in another place. Next raorning tbe young
m;in was completely white and in shape was like tbe one he bad eaten.
He was a hiintcabiit. Tbey went on once more and traveled far. When
they carae to a spring, tbe young raan wbo bad become a hiintcabiit said
to bis brother : "Now. my friend, throw me in tbe water here. When
ever you go by this place, when you are at war, tie pieces of cloth
above this spring. Then you will return with good black paint (vic
tory).'' Then his younger brother threw him into the spring. He
disappeared in tbe water amidst flashes of light. Whenever his brother
passed by tbe spring, when he was at war, he left something near it,
and he always returned victoriously.' — K.
' CI. J. 0. Dorsey, Contr. N. .\. Ethn., VI, 322; Grinnell, Pawnee Hero Stories, 171.

Oct., 1903. Arapaho .Traditions — Dorsey and Kroeber. 147
TJ. — Snake-Boy.
When the Arapaho were yet living in Southern Colorado, and
men were still troublesome to white intruders, a husband started out
with a war-party. The party, consisting of brave warriors, was absent
for days and people began to feel uneasy about their absence.
In tbe party there was a young raan who bad just recently been
raarried, and his wife loved hira devotedly. This wife used to wander
off in tbe wilderness and weep in solitude. One day she went to a
dreary place, with sorae quilled work to occupy her spare time, to rest
in weeping. This wife told a story like this :
"As I was alone on the bill, doing sorae quilled work, and at tiraes
thinking of ray dear husband, wondering whether or not he would corae
horae, a very charraing young raan came up before me. Ob! how I
felt when be stepped in front of rae. I began to think of my dear bus-
band more and raore. I could not help but look up to this young man
and ask him what he wanted, besides telling hira that I was not out in
search of a partner, but constantly sat on top of tbe hill, thinking that
perhaps I might see the return of the war-party.
"This handsome young raan had a fair face, long and dark bair,
and had a slender stature.
''He advanced closer and smiled at me. 'What do you want, young
man?' said I. Tbe young man cleared his throat, slightly lifted bis
right foot from the ground, and asked rae if I bad any desire to establish
a tie of friendship with him, since ray dear husband was absent. Ob !
I was .struck so suddenly by the unexpected question. He stepped
backward and laughed at ray silence. Of course I did not answer hira qt
once, but ray conscience weakened, and I yielded to bim.
"As I bad forgotten my poor husband, I laid my quill work aside
and was in deep thought. 'I know that your husband loves you dearly,
and you tell rae that because be has not yet returned it has caused you
to have lonely thoughts, so allow rae to say this to you, which I hope
you will grant. You raay understand that, since you were a girl until
your recent marriage, I have been fascinated ; therefore, knowing that
you were here, I carae alone. I carae over to see you. You have not
been raarried long enough to love your husband.. Since be has gone for
good, and left you to stand the consequences, you should consent to me,
will you ? If you really love your own father, mother, brothers, and
sisters, please yield to rae and don't forsake your relatives'. I pray
you that just as much as you love tbem, please consent to my request.
You may understand that I bad intended to "buy" you at one tirae.

148 Field Columbian Museum — Anthropology, Vol. V.
but ray parents thought I was yet too young, so, out of love to them, I
obeyed. My folks know that I fell in love at a distance, and they
often speak of you as a very good girl, telling me that the reputation
of your parents in tbe past has been excellent. My folks advised rae to'
behave well and dress neatly, because I raight accidentally corae across
you. I came up to you humbly and offer myself as your future com
panion. I do not wish to boast of myself, in order to raislead you, but
I ara here awaiting a decision. Now if you do not want to part with
your own husband, for fear of your parents, let rae suggest this prop
osition. Understand that your husband raay have been killed in a
raassacre, and you will have nobody to care for you. It may be well
for you to be virtuous, but will you take rae to be your lover forever?
So please let us have a united love and nobody will know. I shall keep
my faith, and not tell any one of our act. In the narae of the Flat-Pipe,
that he hears rae ; that just as the Thunder rolls and bears me, and the
Water Monster lies along the river, the same does hear rae — I want you
to understand that I shall be true and kind to you and love you dearly,
although you and I be separated. It is for your own free will to say yes
or no,' said be to rae.
"During tbe tirae that he was talking to rae for friendship, I was
in sympathy with bim. 'Now, for all the talking which you have just
done, and because you are with me alone, besides, as I rely upon your
oath to the several beings, you raay understand that I consent,' said I.
'Thank you! Thank you!' said be, and be sat down beside me and
began kissing and embracing me, and thus an event took place that day.
''This beautiful young man and myself spent some tirae chatting
and laughing. Toward evening he went away toward home, saying
that be would meet me at convenient places. Shortly afterwards, I took
up my things and started for home. My thoughts and anxieties were
different as I was walking horaeward, my husband being corapletely
forgotten. "That night I was restless in my bed, constantly going out of the
tipi at nights, to see if ray lover would be around to see rae, as he said.
My parents suspected me, and would scold me for going out unneces
sarily. During the day, I was not at work as I should have been, but
kept thinking of my lover. Formerly, I had been very backward about
going for vessels of water for the folks, and. also I would not bring in
any wood for the fire when ray raother told rae ; but since I raef this
handsorae young raan, I went often after buckets of water, and to get
firewood, so that this lover of raine raight have a chance to see me and
we might have a good chat. My favorite work, which was with porcu-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 149
pine quills, did not keep me at home. Wben I went out of the tipi
during tbe day, I would look around to see if I could identify ray lover
in the distance, also I would raake excuses to get out at night, but this
handsome young man never came near. A month passed, and it was
my tirae for raenstruation, but it did not occur.
''Well, ray husband was tbe cause of all this. I ara sure that this
lover of mine would not have placed me in such a condition, because be
was not my real husband. From that tirae on, I have been obliged to
keep myself free from injury, and naturally, my complexion betrays
me, by having black spots on ray face, like the face of the moon.
"So ray tirae passed on, until about the seventh raonth ray sides
above my hips began to have a severe pain. As was the custom, ray dear
raother took me out to pick wild berries, for exercise, and made me
take early baths at the river. When I was about to sleep at night, I
would have sharp pain at different parts of my storaach, which felt
as if there was soraething winding around inside. At times I got
scared and felt uneasy on account of tbe strange feeling, which became
raore intense every day. About the ninth raonth I bad suffered terri
bly, and did not know who to depend on for treatment. Now since this
was my first experience in giving birth, I scarcely knew the way, but
women told me to keep up my courage."
Tbe sickness then came on and the hiotber of tbe girl hired two
other women nurses to wait on tbe sick woman. Tbe woraan becarae
very sick and at tiraes unconscious, but the woraen kept preparing dif
ferent kinds of teas from weeds and herbs, and gave to the sick woman
to drink ("to loose tbe baby"), while others raade ber vorait for action.
With all tbe raedical assistance rendered, tbe sick woraan was getting
weak all tbe time, until finally, tbe womb, with the baby inside, dropped.
Just as soon as this had happened the woman dropped dead instantly.
The women removed ber from her baby, which made its way and
burst out and rattled. The women, bearing tbe rattle, looked around
carefully and saw that the contents of tbe bag was a rattle-snake.
The people were very much excited over tbe mystery. Of course
the husband returned frora tbe war-path, as a good warrior, but a
widower. Tbe story was explained to bim and he was informed
that his wife had often wandered off on top of tbe biU to weep for his
absence, and that she would do a lot of quill work for ber parents,
until she was changed in condition of body. Tbe husband expressed his
sorrow, but calmly imagined that a raysterious being had worked on
her, and therefore suffered tbe consequence.
Since tbe Indians had bad other sirailar occurrences araong raen

150 Field Columbian Museum — Anthropology, Vol. V.
and woraen they all believe that she bad intercourse with the snake
wbo appeared to her as a real person. This baby snake was thrown into
tbe fire and burned up.

This occurred araong tbe Southern Arapaho Indians and fright
ened thera. If tbe woraen had let tbe snake baby alone, to see the result,
the raystery would possibly have been known. It was a rattle-snake,
but did not fight after it was born. — D.
Told by River-Woman. Cf. 7q.
78. — The man who became a Snake.
There was a carap-circle in the spring of the year, close to the
river. One day two young men started out on the war-path. They were
gone for several days, wben they accidentally came across two large
eggs in a nest on the' ground. They stopped and got off their horses'
to identify tbe eggs. Tbey disputed. One said that he felt sure they
were from a goose, but the other believed they were frora a snake. The
latter advised bis friend not to molest them. Still, tbe other man took
tbem along. Wben night overtook them tbey camped and built a
fire. Since the forraer man was hungry, he at 'once boiled the eggs and
ate them, but did not give any to his partner.
Tbey went to bed in a shelter tipi, and in the raorning the body of
the raan [who had eaten tbe eggs] was swollen. During that day the
man became so fat that bis partner bad to cut bis clothes to get them
off. He went naked, and bis partner was afraid of him. Although he
was getting fat all the tirae and looking strange to bis partner, he talked
to bim about bis condition. He told him that bis body was going to
change. The fat raan got up and walked a distance and sat down facing
his partner. He then at once became a big snake, with a long body,
and with very large eyes. Tbe change raade .his friend tremble and
unable to speak, but he kept his friend at good range and talked to him.
The snake said to bis friend, "Now I want you to do the right
thing, to tell the truth of what has happened to me, and to say that
you were an eye witness. You raay tell my father, mother, brothers,
sisters, and other relatives that I ate eggs which I thought were those
of a goose, but have become a big snake, that I still talk the same lan
guage as they do. Please do this for rae. Do not try to bide anything
from my folks. You may saddle my horse and yours and I wil! go with
you tbe rest of tbe way." So the man did so. Tbe two started and kept
at an even gait until they carae to a river. At the river there was, on

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 151
tbe other side, a steep bank of rock, a cliff ; the water was deep. "Now,"
said the snake, "I ara going to stay in that deep water against tbe bank,
and so please tell ray folks of tbe place. Whenever they wish to cross
the river, either above or below, tell them to throw intestines into the
river, for reraerabrance of me. I shall see that they cross it in safety.
Tell ray folks that I came this far with you, that you saw me start off
and dive into tbe water, out of your sight." Tbe snake started, big as
he was, into this river and stayed there.
Tbe raoveraents of tbe snake indicate creeks or rivers. — D.
Told by Black-Horse. Also found among the Pawnee.

79. — The Woman .who had Beaver Children.
Early in tbe raorning, two women went to the river after a vessel
of water to cook with. Both of them were only recently raarried and
were yet in active spirits. On tbe other side of the river was a steep
precipice and it was a deep bole below. One of thera stooped and dipped
the vessel. Just as she dipped the vessel in the water, streaks of sun
rays were reflected frora the deepest place on the other side of the
river and struck her.
Her corapanion, knowing that great wrong was done to her by
some bad spirit, told ber to empty the vessel and that tbey both should
go back without water. But tbe woman said that she did not feel any
kind of contact, and she would carry her vessel of water, because if
she did not do so ber husband might accuse ber of infidelity. Tbe
other woman was older, and thought it best not to dip her vessel for
water, for she feared something might happen to ber. On tbe way
they criticised each other's behavior. The woman who brought some
water felt satisfied, but ber companion was uneasy for her.
Some tirae afterwards,' this woraan who dipped for tbe vessel of
water gave notice to her raother that she was pregnant for the first
time. According to tbe custom the mother gave her occasional exercise
and m'ade ber rise early, until finally she was taken sick.
It happened that this corapanion had had some experience in taking
care of sick women. She was then sent for and on her arrival found
that she was fainting, as the others did not know bow to handle ber.
She took out ber medicine and made a tea of weeds and gave ber a good
drink of it and had others vomit ber.
Finally, tbe woraan gave birth to a young baby which resembled
a beaver. The body was somewhat flat and stiff, and the fingers were
like tbe claws of tbe beaver. It bad a small flat tail, but its skin was like

152 Field Columbian Museum — Anthropology, Vol. V.
that of a human being. The beaver child breathed fpr a short time be
fore it was cleansed, and soon died.
At another time when she gave birth to another child, it was a
beaver again, but this tirae it didn't have a tail. So queer ana strange
were tbe children that she was blessed with, that coraraon sweat-lodges
were erected for ber "purification," from troublesome aniraals.
Years and years passed on the Wind River, without a child, until
a few years ago, wben she gave birth to a baby, who grew up' to be a big
boy, and was soon sent to school. In the suraraer time when the chil
dren took their vacation fbis boy of course went home. The Wind
River was then high "and since boys are mischievous, they went swim
ming at the swift current, and this boy was drowned. So this woman
could not raise any children and she is still living.'
It is said that restrictions raight have been placed upon her by the
beaver arid that she might have disobeyed thera voluntarily, and there
fore, lost ber last boy. 'The beaver bewitched her at the start, but lastly
gave ber a real boy, but it did not live long.
A good raany medicine-raen follow the beavers in their doctor
ing.— D.
Told by River-Woman. Cf. No. 77.
80.— Bear, the Six Brothers and the Sister.
There was a carap-circle of people. A party of young men went
out on the war-path, seven in number. After tbey were gone for some
time, Bear came to camp and destroyed all tbe people except one girl.
Bear took possession of ber and she becarae tbe servant of Bear. The
girl would get tbe vessel and go after water from time to time.
One day the war-party returned, but did not see anybody except a
girl going to tbe river after water. Tbey met the girl and questioned her
of the trouble The girl said that Bear had come to camp and destroyed
the people, and that Bear was suspicious of her. The girl was offered
meat for subsistence by tbe young men. She declined the favor, because
Bear always questioned her if anybody raet ber at the river. They told
her to watch tbem performing a way to kill a rabbit. Tbey placed a
rabbit a short distance and told he'r to bit it. She struck the rabbit and
knocked it over. "Now this is the way you raust do when Bear asks
you about the rabbit," said tbe young raan. She then took it home and
Bear at once felt suspicious about tbe rabbit. "Where did you get the
rabbit? I know that somebody gave it to you," said Bear. "No!- I
took tbe stick and struck the rabbit and killed it." She placed the rabbit

Oct., 1903. Arapaho Traditions— Dorsest and Kroeber. 153
a short distance and did as she said. "That is tbe way I did to get sub
sistence," she said. Then Bear was satisfied.
The next time the girl went out for water tbe brothers asked her to
find out tbe vital spot of Bear. She did so, and told her brothers that
Bear said that anybody could kill hira by bitting the small finger of his
hand. One day she took advantage of Bear's absence to escape, and ran
away frora Bear, instead of carrying water back to the tipi. She met ber
brothers and tbey all ran for freedora. Tbey bad gone a distance, wben
they looked back and saw Bear following. When the sister had seen
that Bear was gaining on thera, she stopped and kicked a shinny ball
which she kept in her dress, next to ber skin, close to ber heart. Wben
the ball ascended, one of the brothers went up with it and alighted in
the sky. She did this act until she had sent all of ber brothers and
herself up to the sky. This act was done for a good deed. Bear saw
the act and stopped, crying, and, scratching himself much, of course
caused blood to flow.

This is said to indicate the circle of stars in the sky with a lone
star off to one side, being the sister. Tbe brothers sitting away frora
ber teach morality for red people. Therefore a brother and sister do
not speak rauch to each other, or sit together, or say any vulgar wordp.
— D. According to the Wichita version for the origin of the Pleiades, the sisters ascended to heaven
by means of the double-ball game. Wilson has recorded a similar tale for the Blackfeet in the
American Antiquarian. 81 . — Foot-Stuck-Child.'
It was in winter and a large party was on the war-path. Sorae
of thera becarae tired and werit horae, but seven continued on their way.
Coraing to a river, they raade camp on account of one of thera who was
weary and nearly exhausted. Tbey found that he was unable to go
farther. Then they raade a good brush but in order that they inight
winter there. Frora this place they went out and looked for buffalo and
hunted thera wherever tbey thought they raight find thera. During
the bunting one of thera ran against a thorny plant and becarae unable
-to bunt for sorae time. His leg swelled very much in consequence of
the wound, and finally suddenly opened. Then a child issued frora tbe
leg. The young men took frora their own clothes what tbey could
spare and used it for wrappings for tbe child. Tbey raade a panther
skin answer as a cradle. Tbey passed tbe child around from one to the
^ Informant H.

154 Field Columbian Museum — Anthropology, Vol. V.
other, Hke people smoking a pipe. Tbey were glad to have another per
son with tbem and they were ver^ fond of tbe child. While tbey lived
there tbey killed very raany elk and saved the teeth. From the skins
they raade a dress for the child, which was then old enough to run about.
The dress was a girl's, entirely covered with elk teeth. They also
raade a belt for her. She was very beautiful. Her narae was Hasix-
taciisa", Foot-stuck-child. A buffalo bull called Hixana^ka", Bone-
bull, beard that these young men had bad a daughter born to them.
As is the custom, be sent the magpie to go to these people to ask for the
girl in marriage. The magpie carae to the young men and told them
what the Bone-bull wished ; but he did not meet with any success. The
young men said, "We will not do it. We love our daughter. She is so
young that it will not be well to let ber go." The magpie returned and
told the young men what tbe Bone-bull had said. He advised the bull
to get the seciitcabihi (a species of small bird), which was very clever
and would perhaps persuade tbe young men to consent to the girl's
marriage with him. So the seciitcabihi was sent out by the bull. It
reached the place where the people lived and lighted on tbe top of the
brush house. In a gentle voice it said to tbe men. "I am sent by Bone-
bull to ask for your daughter." The young men still refused, giving
tbe same answer as before. The bird flew back and told the bull of
the result. The bull said to it, "Go back and tell tbem that I mean
what I ask. I shall corae rayself later.'' It was known that the bull
was very powerful and hard to overcorae or escape from. The bird
went again and fulfiHed tbe bull's instruction, but again returned unsuc
cessfully. It told tbe buh : "They are at last making preparations
for the marriage. Tbey are dressing tbe girl finely." But the bull
did not believe it. Then, in order to free itself from the unpleasant
task, the bird advised him fo procure the services of some one who
could do better than itself ; some one that bad a sweet, juicy tongue. So
the bull sent another bird called biitictabit (fire-owner), which has red
on its head and reddish wings. This bird took tbe message to the
young men. Now at last tbey consented. One of tbem went to his bag
and took out a war-bonnet. He said: "Tell Bone-bull that this war-
bonnet will be bis backbone." Then another one gave a quiver of otter
skin, saying that this was to be the bull's skin, and that the parts of the
quiver hanging loose would become tbe parts of the buffalo hanging
loose on bis chest. Then tbey took a dress raade of thin dressed skin
(tayan biixuut) and gave it to hira to become tbe skin on bis flanks and
belly. Then tbey gave a woven blanket, which was to become his
paunch. A pointed quiver (niicibinana") was to be his stomach. Next

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 155
they took a deer skin and gave it to the girl for ber husband, that it
might ^become the fat on his intestines (binotaiica). Then the) gave
the girl an eagle tail feather to become the bull's tongue. Tbey took an
eagle wing feather (baagii) which was stripped until onlv the tip re
mained feathered ; this was to becorae bis tail. Then tbey gave ber two
bird claws, which were to be his horns. They gave her raoccasins hav
ing the bair on the inside, to become his kidneys, and mittens to become
the fat on tbe kidneys (baa^kabaana"). Tbey gave her armlets (baesce-
' niiyaana") to serve as his threat. Then they gave ber a light bundle.
This was to be attached to his throat and to serve for bis lungs. Then
they took a pointed cap. This was to be bis heart. Then tbey gave ber
mittens (caaxa") to be the pericardium. They also gave ber an awl-
case (beiba") to becorae tbe aorta (biniic). Then they gave her
naetcehiitcaana"^ ("chief-pipes" : pipe-stems used for making peace with
other tribes ; they have eagle feathers and weasel skins attached to thera
and are kept wrapped up) . These were to becorae bis jaws. Tbey gave
ber the hollow shell of a wild purapkin filled with soft pith. This was
to be bis skull and brains. Then tbey got a parfleche, which was to
becorae tbe white meat of tbe hind leg (na^k'tcaa^ba") ; and a rawhide
food-bag was to becorae the black raeat on tbe inside of tbe bind leg.
Next they gave a bow, to becorae bis ribs, and a painted robe (ha"-
basa°), to become the fat on tbe back (nanii), tbe drawings on tbe
blanket being the veins. They took snow shoes and gave thera to be his
hoofs. They gave strips hanging from tbe top of the war-bonnet, to be
the tendons of the neck (bitiita"), and tbe cloth of tbe war-bonnet to be
the muscles of tbe back. Tbey gave knife scabbards to be tbe short
ribs (hiiahohuun). Then in order to please tbe bull they got a rope
of rawhide to becorae his intestine (bigaa'bcuu). Then tbey gave wrist
guards (wa'^toukubuna'^) to become his ears. Tbey gave a tobacco
bag, filled with finely ground tobacco, and with a pipe-stera projecting
from it, to becorae bis scrotum and penis. .Tbey gave a goat born filled
with pith for tinder (naa^^saa"), to be his nose and nostrils; then a
twisted rawhide rope, which was to becorae the spinal cord and tbe
marrow of tbe bones. For his eyes tbey gave berries of bitcaTicihiha"
(berries' used as medicine to make horses run rapijlly). Then they gave
a shell gorget (beii) to be bis larynx. They gave reeds (kakuyana")
to serve for bis legs. All tbese objects were tied in a bundle with tbe
rope intended for bis intestine. Then tbey also gave the girl a black
bird to become a bunch of bair on bis back.
So tbe girl went to tbe bull and was received by bim and lived with
him for some tirae. She wore a painted buffalo robe. At certain tiraes

156 Field Columbian Museum — Anthropology, Vol. V
tbe bull got up in order to lead the herd to water. At such times he
touched his wife, wlio, wearing ber robe, was sitting in tbe same
position as all the rest, as a sign for ber to go too. Tbe young men
were lonely and thought how tbey might recover their daughter. It was
a year since .she had left thera. They sent out flies, but wben tbe flies
carae near tbe bull he bellowed to drive them away. The flies were so
much afraid of hira that tbey did not approach hira. Then the raagpie
was sent, and carae and alighted at a distance ; but wben the bull saw
hira he said, ' Go away ! I do not want you to be about." Because the
young men had given tbe bull tbe blackbird to be a part of bis body,
they thought he might be pleased and persuaded by it; so tbey sent
tbe blackbird, which lit on his back and began to sing. But the bull
said to it also: "Go away, I do not want you about." The blackbird
flew back to the raen and said, "I can do nothing to help you to get
your daughter back, but I will tell you of two animals that work un
seen, and are very cunning: they are tbe raole and tbe badger. If you
get their help you will surely recover the girl." Then the young men
got the mole and the badger, and tbey started at night, taking arrows
with them. They went underground, the mole going ahead. The
badger followed and made tbe hole larger. They came under the place
where tbe girl was sitting, and the mole emerged under her blanket.
He gave ber the -arrows which he had brought and she stuck them
into tbe ground and rested her robe on them and then the badger came
under this too. Tbe two aniraals said to ber, ''We have corae to take
you back." She said, "I am afraid," but they urged ber to flee. Finally
she consented, and leaving her robe in the position in which she always
sat, went back through tbe bole with tbe mole and the badger to the
house of tbe young raen. Wben she arrived tbey started to flee. The
girl had becorae tired, when they came to a stone and askedit'to
help them. The stone said, "I can do nothing for you, the bull is too
powerful to contend with." They rested by the side of the stone;
then tbey continued on their way, one of them carrying tbe girl. But
tbey went more slowly on account of ber. Tbey crossed a river, went
through the timber, and on the praitie tbe girl walked again for a
distance. In front of tbem they saw a lone immense cottonwood tree.
They said to it: ''We are pursued by a powerful animal and come to
you for help." Tbe tree told tbem, "Run around me four times," and
they did this. The tree bad seven large branches, tbe lowest of them
high enough to be out of the reach of tbe buffalo, and at tbe top was a
fork in which was a nest. They climbed tbe tree, each of tbe men

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 157
sitting -on one of the branches, and the girl getting into tbe nest. Sd
they waited for tbe bull who would pursue' them.
When tbe bull touched bis wife in order to go to water, she did not
move. He sf>oke to her angrily and touched her again. Tbe third
time he tried to hook her with bis horn, but tossed the empty robe
away. "They cannot escape me," he said. He noticed tbe fresh
ground which tbe badger had thrown up in order to close tbe hole.
He hooked the ground and threw it to one side, and the other bulls
got up and did the same, throwing the ground as if they were making
a ditch and following the course of tbe underground passage until
they carae to tbe place where tbe people bad lived. Tbe camp was
already broken up, but they followed the people's trail. Coming to the
stone, the bull asked, "Have you bidden the people or done anything
to help them ?" The stone said : "I have not helped them for fear
of you." But the bull insisted : "Tell me where you hid them. I know
that they reached you and are somewhere about." "No, I did not hide
them; they reached this place but went on," said tbe stone. "Yes,
you have bidden them; I can smell tbem and see their tracks about
here." "The girl rested here a short tirae, that is what you sraell," said
tbe stone. Then tbe buffalo followed tbe trail again and crossed tbe
river, the bull leading. One calf which was becoraing very tired tried
hard to keep up with the rest. It becarae exhausted at tbe lone cotton
wood tree and stopped to rest. But the herd went on, not having seen
the'people in the tree. They went far on. Tbe girl was so tired that she
had a slight hemorrhage. Then she spat down. As the calf was rest
ing in tbe shade below, tbe bloody spittle fell down before it. The
calf smelled it, knew it, got up. and went after tbe rest of the buffalo.
Coming near the herd, it cried out to the buH : "Stop! I have found a
girl in the top of a tree. She is the one wbo is your wife." Then
the whole herd turned back to the tree. Wben tbey reached it, the bull
said: "We wih surely get you." Tbe tree said: "You have four parts
of strength. I give you a chance to do something to me.'' Then the
buffalo began to attack the tree ; those with least strength began. They
butted it until its thick bark was peeled off. Meanwhile the young men
were shooting thera frora the tree. The tree said : "Let sorae of thera
break their horns." Then came the large bulls, who split tbe wood of
tbe tree ; but some stuck fast, and others broke their horns or lost tbe
covering. The bull said, "I will be the last one and will make the tree
fan." At last be carae on, charging against the tree frora the southeast,
striking it, and raaking a big gash. Then, coming from tbe southwest.

158 Field Columbian Museum — Anthropology, Vol. V.
he made a larger hole. ' Going to the northwest, he charged from there,
and again cut deeper, but broke bis right born. Going then to the
northeast, he charged the tree with his left born and raade a still larger
bole. Tbe fifth tirae he went straight east, intending to strike tbe tree
in tbe center and break it down. He pranced about, raising the dust ;
but the tree said to hira : "You can do nothing. So corae on quickly."
This raade hira angry and he charged. Tbe tree said: "This tirae you
will stick fast." and he ranjiis left born far into tbe middle of tbe wood
and stuck fast. Then tbe tree told the young raen to shoot hira in the
soft parts of his neck and sides, for be could not get loose or injure
thera. Then tbey shot hira and killed hira, so that be hung there. Then
they cut hira loose. Tbe tree told thera to gather all tbe chips and
pieces of wood that had been knocked off and cover -the bull with them,
and they did so. All the buffalo that had not been killed went away.
The tree said to tbem : "Hereafter you will be overcorae by human
beings. You will have horns, but wben tbey corae to hunt you, you will
be afraid. You will be killed and eaten by thera and they will use your
skins." Then the buffalo scattered over the land with half-broken, short
horns. After the people had descended from the tree, they went on their
way. The magpie carae to thera as messenger sent by Tcej-oginen
(merciless -man) to ask tbe young men for their daughter in marriage.
He was a round rock. The magpie knew what this rock had done and
warned tbe raen not to consent to the marriage. He said, "Do not have
anything to do with hira, since be is not a good raan. Your daughter is
beautiful, and I do not like to see ber married to the rock. He has
married tbe prettiest girls be could hear of, obtaining tbem somehow.
But his wives are crippled, one-arraed, or one-legged, or ranch bruised.
I will tell the rock to get tbe huraraingbird for a raessenger because
that bird is swift and can escape bim if he should pursue." So the
m.agpie returned and said that the young raen refused the raarriage.
But the rock sent hira back to say: "Tell thera that tbe girl must
marry me nevertheless." The magpie persuaded hira to send the hum
mingbird as raessenger instead of himself. Then tbe hummingbird went
to carry tbe message to the young men ; but, on reaching tbem, told
tbem instead: "He is merciless, and not tbe right man to marry this
girl. He has treated bis wives very badly. You had better leave this
place." So be went back without having tried to help the rock. He
told the rock that he had seen neither camp nor people. "Yes you saw
them," said the rock; "you are trying to help tbem instead of helping
me. Therefore you try to pretend that you did not see tbem. Go back

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 159.
and tell tbem that I want the girl. If they refuse, say that I shall be
there soon." The hum,mingbird went again to tbe raen and told tbem
what the rock wished, and said: "He is powerful. Perhaps it is best
if you let your daughter go. But there are two animals that can surely
help you. They can bring ber back before be injures her^ They are the
mole and the badger.'' "Yes," they said, now having confidence in tbese
aniraals. So tbe huraraingbird took the girl to tbe rock. He reached
his tent, which was large and fine, but fqll of crippled wives. 'I have
your wife here,'' he said. "Very well," said tbe rock, "let her corae in.
I am pleased that you brought her ; she is pretty enough for me.'' Soon
after tbe huraraingbird had left with the girl, tbe raole and tbe badger
started underground and made their way to the rock's tent. In the
raorning the rock always went buzzing out through the top of the tent ;
in tbe evening be came back horae in tbe same way. While he was
away, tbe two aniraals arrived. The girl was sitting with both feet
outstretched. Tbey said to ber, "Reraain sitting thus until your bus-,
band returns.'' Then tbey raade a bole large enough for tbe rock to
fall into and covered it lightly. In the evening the rock was beard
coming. As he was entering above, the girl got up, and tbe rock
dropped into the bole while she ran out of the tent, saying: "Let tbe
hole be closed." "Let the earth be covered again," said tbe raole and
the badger. They beard the rock inside tbe earth, tossing about, buzz
ing, and angry. Tbe girl returned to her fathers. Tbey traveled all
night, fleeing. In tbe raorning tbe rock overtook tbem. As they were
going, tbey wished a canyon with steep cliffs to be behind tbem. Tbe
rock went down the precipice, and while he tried to climb up again, the
others went on. It became night again and in the morning the rock
was near them once raore. Then the girl said: "This tirae it shall
happen. I am tired and weary from running, my fathers." She was
carrying a ball, and, saying : "First for ray father," she threw it up and
as it came down kicked it upwards, and ber father rose up. Then she
did the same for the others until all had gone up. When she came to do
it for herself tbe rock was near. She threw tbe ball, kicked it, and she
too rose up. She said, "We have passed through dangers on my ac
count; I think this is the best place for us to go. It is a good place
where we are. I shall provide the means of living for you." To
tbe rock she said. "You shall remain where you overtook us. You
shall not trouble people any longer, but be found wherever there are
hills." She and ber fathers reached tbe sky in one place. Tbey live in
a tent covered with stars.' — K.
> Cf. Gros Ventre; Dhegiha (J. 0. Dorsey, Contr. N. A Ethn., VI, 224); Dakota (Riggs, ibid,, 1X„
115); Ojibwa (Schoolcraft, Hiawatha, 274); Cheyenne (Journ. ..\m. Folk Lore, XUI, 182).

i6o Field Columbian Museum — Anthropology, Vol. V.
82. — Foot-Stuck-Child.'
Several men lived alone. For raany years they lived away from
people. There were no woraen with tfiem. They bad a tent and abun
dance of meat. There were many buffalo near thera, and they lived
contentedly. Once tbe grass was wet and one of tbe raen on going out
took off bis raoccasins. When be returned he had a splinter (or thorn)
in his heel. .His heel swelled and becarae very sore. He was unable
to walk. His whole leg swelled. He reraained in tbe tent constantly.
Tbe other three raen went out to bunt. Finally bis leg burst open.
Then a girl child carae out. Tlje four raen were very glad ; they called
her Hasixtaciisa" (Foot-stuck-child). In a short tirae she was grown
and beautiful. Tbe chief bull of the buffalo came, making love to her ;
but tbe men told tbe girl not to have anything to do with bim, for tbey
did not want their daughter to be taken away. The bull went back to
the herd, very angry. Then he came to the tent and tore everything to
pieces. Tbe men shotat bim but could not wound bim. He look the
girl away with him. They cried, but were unable to rescue her. He
kept the girl in the middle of the herd and watched her all the time.
Tbe buffalo were all about her. The mole came and said to tbe men :
"I will bring you the girl." Then they were glad. Finally the bull
went to sleep. The raole dug under ground below the herd, making a
bole large enough for a person to pass through. He dug a bole under
the girl so that she sank down. Then be said to her: "You must come
with me; your fathers are grieving for you." She went with him
through the passage to where the men were. Then they all fled.
The bull awoke and found tbe girl gone ; be smelled all over ; he could
not find ber tracks. Finally he caught her scent at the hole and knew
that she had gone in there. The buffalo now followed the hole and
pursued tbe people. Tbey gained on them. Wben tbey nearl)' caught
thera, tbe people carae tp a tree. The tree said : "Go around me four
tiraes, ,and then clirab up into me." Then they went around it four
times and climbed up. Then all the bulls with sharp horns charged,
and knocked pieces out of the tree. After a while only a Httle wood
was left. Then tbe bull himself went off to a distance, charged against
the tree, and knocked a large piece frora it. Twice raore he charged
against it, each time breaking oft" a larger piece. Then be went far off
to charge the fourth time and throw tbe tree over. He came, struck
tbe tree, and broke his neck. Now the people were "safe. Then the girl
took a ball in her band ; she threw it, and, as it struck the ground, it
' Informant B.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 161
bounced up. It flew higher each time. The fourth tirae she threw it,
it flew up, and they all rose with it, and were tuirned into the
Pleiades (bana''tcana'', buffalo bulls, or banokugi). — K.

83. — Splinter- FooT-GiRL.
There was a big camp-circle, located along tbe river bottora. It
Avas early, in the fall, when fruits were fully ripe and garae was in ex
cellent condition. The location of this carap placed the necessary wants
easily accessible and within short radius ; there were fine pastures for
stock and the surrounding landscape afforded the people opportunities
to display their energy. During the day, the children were seen climb
ing the hills in search of hog potatoes, while others wandered in the
woods for berries and occasionally chased after sinall animals. The
people at the carap were busy at their respective occupations ; sorae were
at various kinds of games, while the older ones were taking sun baths.
When night came on there were corapany dances, and- nuraerous cries
of the old raen, either for invitations or for general advice, to lead life
aright, were heard. Good feeling prevailed in the carap, for there was
tumult among the young children during moonlight, and young men
were heard at a distance playing on their flutes, while tbe rest walked
within the carap-circle, singing love songs, etc. All tbe tipis were well
lighted at night and there was not a single complaint tp be heard.
¦ One night an energetic young man raade a proposition to go on the
war-path before six corarades, who happened to come that day for a
social chat which bad been agreed upon. So when a definite conclu-
-sion was reached, this older man told his comrades to get ready soon.
He himself went to bis raother and told her to make extra pairs of moc
casins quickly. One bright raorning tbe party started off, in search
of the enemy.
For days and nights tbey journeyed in vain, resting at convenient
places for meals. Wben camping, tbey raade a good sized sbelter-tipi
(basawwuu, belled-tipi) of willow sticks enclosed with various gar
ments and tall grass, also with bark of trees. Early one morning, tbey
reached a small branch of the river, and it was quite deep.
Just a little distance above the streara there was a beavers' dara.
Tlii-s dam was roughly built so as to cross the stream. "WeH, com
rades, there is no way to cross tbe stream except to walk on this
beavers' dara. This little streara is long and unusuahy deep," said the
oldest one, the leader. For some tirae tbey were looking at the
•dam, until they all agreed to walk over it in single file. Tbe leader

i62 Field Columbian Museum — Anthropology, Vol. V.
took tbe lead and crossed the stream all right, as did also the rest, with
tbe exception of tbe youngest one. When the youngest one was about
to land on the other side, be got a splinter in his foot, and howled for
pain. The rest stopped to see it. The splinter could not be seen, but
tbe young man groaned much. "Let us travel slowly, and it raay be
that he may get over it. It is nothing but a splinter, and generally
tbey last a short time," said sorae of them.
So the party continued on their journey, through tbe tall grass,
over the steep ravines and over broad prairies, until this young man
could not keep up. His foot bad become swollen, which made tbe
others rest for his sake. This young man appeared very weary and
somewhat discouraged at this time. Tbe others seeing that the next
camping place was yet far, decided to pack him by turns and allow
him to walk on one leg. So each one packed him and he would hop
along on one leg. At this time, the journey for the convenient spot was
tedious, and the sun was going down very fast. Finally, they all reached
tbe river, which bad plenty of water and timber.
The young raan with the sliver in his foot was told to rest hiraself
easy, while bis comrades went about gathering, sticks of wood and
started a good fire near hira. Since it was quite late, tbese young men
set themselves to work cutting the willows, peeling old bark from the
trees, breaking tall weeds and piling it closely. With tbese things, tbey
erected a big, rough looking shelter for the corafort of the distressed
comrade. This sbelter-tipi was weH woven or thatched with grass
and tbe bark of trees, which raade tbe interior warra and comfortable.
Besides, tbese young raen had spread grass inside as bedding
and there was a big pile of good and dry firewood. This distressed
comrade was being waited upon kindly and words of cheer were poured
out by the others. Nevertheless, during the enjoyable evening this
young raan was in agony and was restless during the night. His splin
tered foot was then rauch swoUen, and had becorae quite sensitive. This
young man, when somebody spoke loudly or an)'tbing happened to
cause a noise, would alraost cry, but bad a little rest that night. Of
course, tbe party bad feasted on sorae game.
Early in tbe raorning, after tbey had feasted again on garae, tbe
oldest one said to the distressed corarade. "Well, friend^ I want you to
stay here and be careful of your foot. It will get better soon.
We will gather and bring wood, so that you can reach it. Also,
here is the food, already roasted for your lunches at noon. Now we
want you to remain here while we go out after some game. We .shall
endeavor to 'kill the fattest and bring tbe intestines along for you.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 163
See that you don't strike your foot accidentally." This young man
listened to the leader's caution and quietly laid down, with grunting
voice. So the party of six started out in different directions in search
of garae, for subsistence.
By evening they all returned, bringing horae fat antelope and
deer. Although this distressed young raan was still in a painful condi
tion, he sat up and indulged, eating raw kidneys, liver and parts of tbe
intestines. Like faithful women, these young men attended to tbe roast
ing of meat in the fire, each waiting upon himself. Of course, tbey all
contributed roasted beef to the sick one. That night it was seen that
all had had enough from the fact that their faces were oily and their
hands greasy. After chatting and cheering the sick one, tbey all re
tired. During the night, this sick young raan would groan loudly, but
tbey could not do anything for hira. Tbe foot was swollen so that it
shone before the comrades.
In the raorning the young raen rose early and roasted meat,
while this young man was still asleep. He bad gone to sleep just at
daylight. "Say, friend, your breakfast is ready. How are you feehng
this morning ? Can you go and get up and eat this roasted beef ? Your
foot will get better some day,'' said the leader (the oldest one). This
sick young man didn't like to get up, but finally be raised himself and
sat up with tbe rest, and ate his breakfast of fat antelope. "Now, dear
friend, since you are unable to move around, I think it is best for you
that you should reraain quiet and wait for results, while we are
gone again to get raore garae for our benefit. Although you are
suffering terribly, we do hope that you raay soon be relieved. We shall
gather more wood and have some beef roasted, so that you can help
yourself during our absence. If your foot does not pain you, we would
like to have you finish slicing the beef, so that it can dry quickly," said
tbe leader. "Well, yes, I can do something to lead my thoughts away
from the painful foot. Get rae that antelope skin and the scraper and
I shall try and get thera started anyhow." said the sick one, groaning
a little. So the party started out in different directions after game, each one
raaking an effort to kill the fastest one. Tbe sick young man did a
little work on the skins and in slicing the beef, in spite of bis swollen
foot. Whenever he would stir around for more firewood, the swollen
foot would alraost burst. At this time it was getting worse, for tbe
sick young man was feverish and fretful.
In tbe evening these men all returned by degrees, bringing either
antelope, deer or fat buffalo, and placing it inside of the she'ter-tipi.

164 Field Columbian Museum — Anthropology, Vol. V.
Tbe young raen were in good huraor to cheer up the sick one. As
soon as tbey arrived and took off their burdens, tbey would go into the
woods and gather raore firewcod, and all assisted in slicing the balance
of fresh beef. "Oh, I ara so sorry for you, dear brother, but I cannot
see the way to help you. You will have to put raore faith in yourself
and stand the pain, until the foot gets weh," said the leader. None
of the other raen would say much to him, for they sympathized with
him. "Ob, ray foot pains rae awfully, and I think it is going to burst,"
said the sick young raan, raoving the foot with both hands. After all
bad eaten supper of fresh beef, tbe sick one obtained a good piece pf
liver, enriched by tallow, and they rested on their respective beds, telling
their adventures during tbe day.
In the raorning the leader outlined tbe day's bunt, so as to get
back soon. After eating their, breakfast, this leader said to the sick
young man, who was still chewing his food and occasionally glancing
at his comrades : "Now to-day, we raay be absent longer than usual,
for there are herds of buffalo beyond that hazy divide. Since we are
located in a warra place, we aira to get more beef and hides while you
are still uncomfortable. Wben you get well, we shall continue our ex
pedition. If your foot gets worse, rest yourself easy on the bed, but
if it gets better attend to tbe rest of tbe hides and the beef, too. Above
all, be good to yourself, while we go out after more subsistence," said
tbe leader. "All right, I shall try and stand the pain, although it is very
severe. In tbe mean time I shah try to prepare those hides and fix
a fresh beef in condition to-day," said he, groaning a little. Tbe party
of young men then started off toward the location of the buffalo.
Shortly after the young men had gone, this young man felt of his
swollen fact and found it quite soft. At this time it was not very pain
ful, but itched rauch. So this sick young raan took a thorn and pierced
tbe abscess and there came out a little girl fully forraed, "Don't cry,
dear, for I ara going to take care of you," said this young raan. He
took the softest tanned buckskin hide and other stuff and wrapped
her up neatly and cozily. "Now, dear child, I want you to be a good
girl and obedient to me. Don't fret or cry for anything. You have
good comfort — and .see those things !" said he, holding his daughter in
bis arms and pointing to what tbey had. "They belong to us." In the
evening he placed her under a cover, with rare meat to suck.
Finally tbe young raen returned, each bringing a heavy load this
time. "Well, friend, bow are you getting along? Is tbe foot swollen
yet? Does it hurt you yet?" said the leader, as he placed bis load in
the sbelter-tipi. "It is getting better now, the abscess is gradually dis-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 165
appearing, and I think possibly I can be out doing or bunting tbe game.
1 was resting all right and did quite a good deal to-day," said he,
brushing his hair and gaping loudly. "Go.od ! Good! I am glad to
l-raow it, for I can bunt better and be free from anxiety," said the
leader, stiJl panting and warming biraself at tbe fire.
This young raan's foot was parfly in sight and raoved raore freely.
These young raen had gathered raore wood and seated themselves in
side. Each had cut a good piece of gocd fat raeat and roasted it ori
tbe fire. Sorae of thera ate the liver and tripe raw, because they were
quite hungry. This young raan was now able to help biraself and
roasted tbe kind he liked best. Instead of getting fat raeat to roast, he
would reach out and get "white intestines" (the smaller ones which
have the marrow that tastes bitter) and roast thera all. "I like tbese
victuals the best at present. When they are gone, I can eat the other
parts," said he, cleaning his nose and eyes. He was very fidgety,
and at the same time watched tbe cover of Iiis little girl with care. The
other young men would get up in search of things at his side, but he
would say a word that sounded rather harsh and displeasing. "It is
very annoying to me for you people to search for things close to me.
You have never placed anything so close as that. I do wish you would '
keep away and stay at tbe sides," said he, in a pitiful voice, but with
a frown on his forehead. THey all had a splendid supper of buffalo in
testines and the tenderest parts that night. After chatting and telling
each other with joyful laughter cf their chase that day, with tbe pre
tending sick ycung man, they retired in peace for the night.
In tbe raorning tbey all rose with contentm.ent and words of cheer
were, poured upon this young raan, wbo was to reraain at home until
his foot got perfectly well. "Well, dear friend, I want you to remain
again, for your fo.ot is not yet healed up, besides, the pus might run out
and inflammation set in. Be careful not to overtax )'our&elf. Wben we
get back we shall help you on tbe beef," said tbe leader, in slippery
voice. "All tight, I shall be contented during your absence. In tbe
m.ean time, I shall try to do as rauch as I possibly can. Say, I do wi.sb all
of you would bring such of tbe smaller intestines as you think nour
ishing. I afn so fond of eating tbem, for I have been unable to move
around recently. Ob, well, you all know what is best to get," said tbe
sick man, leaning back against his side, and raoving bis foot to tbe fire
to ease it. So after tbe young raen had eaten their breakfast they
started out in different directions, with raanly steps.
Wben this -sick young raan had roasted tbe smaller white intes
tines, he hid some of thera for future use. Of course when tbe others

i66 Field Columbian Museum — Anthropology, Vol. V.
saw hira putting away tbe roasted intestines, be reraarked, "I guess
I had better put tbese away for noon lunches and save tbe beef, too."
He bad thera prepared nicely with plenty. of juice, and cut a sraall piece
at a tirae and gave to the girl to suck, for her strength. This little
daughter was very quiet wben the others were at horae. She relished
the white intestines, sucking tbe juice from thera. This young raan,
while his daughter sucked tbe intestines, worked diligently on tbe buck
skin, raaking a pair of moccasins and a beautifully fringed buckskin
dress, and other wearing apparel. The daughter grew up rapidly, and
would make an effort to speak, but her father would tell her to hold
on for a while. "Here, dear daughter, take this and suck it well.
Don't you ever cry. We are all right, so go to sleep, if you will," said
be, stirring around inside.
In tbe evening these young men returned home, each bringing
quite a heavy load of fresh beef, together with intestines. "Well, how
is my dear friend by this time ?" said the leader, in a friendly voice, as
be dragged in hi.s beef. "Oh, well, I am still getting better, ray foot is
-doing first rate. Tbe abscess is going down very fast and I am sure I
shall be out in tbe course of time," said the sick young raan. "Good ! >
Good ! I am glad to hear your cheerful voice. I do hope your foot
will heal quickly," sard tbe leader, winking his eyes and spitting on
tbe ground. The others didn't gather much v/ood this tirae, for they
-vvere glad to hear the cheerful tone of tbe sick raan. In fact, thev
all had good feelings that night. Each one without a single complaint
roasted a good fat piece of beef, while this sick man was busy on tbe
intestines. Since be was quite hungry, be ate the tripe, kidneys, and
liver raw, but roasted tbe white intestines slowly. While be was doing
that, he kept bis eyes on the cover behind bis bed, to see that the little
girl did not expose ber bands and that she kept the piece of intestine in
ber mouth. "Say, young man, what are you looking for? Whatever you
may want to leave by me leave it at some other place, next tirae. I do
hate to be annoyed at this time," said he, in a 'resting position. (This
was done to keep tbe other man from finding the bidden daughter.)
The men had a very nice supper again. Whatever they had al
ready sliced was bung up to dry, and when dry, was put away col
lectively in a bundle. After tbey had told each other the kind of a time
they bad bad, all retired early.
In the morning tbey rose early. Each one stirred around and
roasted the beef to suit himself. This sick man then ate the fat piece
and cited his bad luck "(that is, that be would have been killing tbe an
imals like the rest except for the swollen foot). "Well, dear friend.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber, 167
we are going out for raore buffalo raeat. I wish you would be content
at horae. Be careful with yourself, not to hurt your foot again! I do
hope that all may be well hereafter," said tbe leader. "All right, I
shall reraain peaceably and try to prepare some things. I ara sorry
that I cannot do rauch." said the sick man with his head in limp shape.
So the young men started off in various directions, while the sick young
man went after the beef to slice, and said that be would attend to the
hides later on.
Shortly after, the raen bad gone, be bad his daughter fixed up for
pleasure out of doors. So he raade a ball and a stick for the shinny
garae. "Say, dear daughter, look here, take tbese and go outside and
enjoy yourself," said be, handing thera to her. This daughter, being
pretty in complexion and forra, fitted the buckskin dress and leggings.
She looked very Handsorae and fascinating. "Oh, dear daughter, when
you see the others coraing horae, let rae know it by saying, 'Ob, father,
listen to rae, ray fathers are coraing horae with some beef,' and then
come in gently with your ball and stick," said be, tbe tone of voice in
perfect condition. This Httle daughter was playing out of doors with
the toys and enjoyed herself heartily until toward in the evening, wben
she said to her father, "Oh, father, ray fathers have arrived with
loads," entering the sbelter-tipi. Wben these young raen had come
within a short distance of tbe sbelter-tipi tbey saw a nice young girl
playing in front of tbe tipi. Reaching the tipi tbey all heard the girl's
remarks distinctly and at once expressed their gratitude for a daugh
ter. Being surprised, they unloaded their burdens hastily, to see
the pretty daughter in the sbelter-tipi. After the beeves were all
dragged in and the men were seated at their respective beds, this young
sick raan said in proud voice, "You raay know that the abscess was so
soft cne day that I went out and got a thorn and pierced it. As soon
as I had done it, this little girl carae out. I then raade up ray mind
to raise her until she was quite sensible in ber ways and actions."
"Well, we are so glad to know it and to own a little daughter. She is
a beauty, and let us all take ckre of, her," said the young men. Al
though this little daughter was quite ambitious in working inside, tbe
food was being prepared by the raen. She was sitting close to her
own father, looking to each father with intelligence and thought. After
having tbe big supper together with good feelings, they all retired.
By this tirae this little daughter bad grown up to be quite a
woraan, so she had a separate bed. During tbe night, Splinter-Foot
perforraed a trick, which suddenly changed this sbelter-tipi into an
actual good and commodious tipi. Each of the young men ^vas sleep-

i68 Field Columbian Museum — Anthropology, Vo'i..' V.
ing on an elegantly furnished bed. There were beautifully ornaraented
articles scattered inside in proper places. In tbe raorning they were
all surprised to see tbe sudden change and expressed great wonder
in their hearts at their daughter.
This daughter bad prepared their breakfast in fine style, and her
actions toward eiverything were very enco.uraging. There was a slight
difference araong them that morning. The young raen thought more
deeply of the emergencies and were gentle and manly. Since thej
had started with new life with their daughter tbey decided to continue
hunting expeditions.
"Now, dear daughter, we are going out to-day for a big bunt, and
I want to caution you particularly in regard to a teraptation. It is
for your benefit, for we love you dearly and desire to keep you in
safety. Bear in raind what I ara going to tell you and abide by it.
During our absence there will be an induceraent for you to go out for a
game of shinny ball, and the excitement will be great for you. The
people will no doubt call for your help, but don't pay any attention to
tbem. Keep yourself strictly at your work inside. If tbe ball should
enter and light upon your lap, close your eyes instantly, and make no
effort to pick it up. If the noise outside is tempting, be of strong
will, do not look to tbe door or speak a word. Guide -your own con
science aright and await for our arrival toward tbe, close of the day,"
said the father (the young man who gave the birth). - So tbe party
of seven raen prepared theraselves and started off in various directions.
Since the father was very fond of the daughter, he held back to
give raore advice and warning, then went after the rest. After the=e
men bad gone a distance, Splinter-Foot said to herself for good,
"Since I shall be alone, I shall have to have some kind of occupation
to keep me at horae, and keep ray raind steady." So she then took the
seven buffalo bides and placed thera in a heap and sat down on them
for a certain length of time. "For my occupation, and for the com
fort of my fathers, let these be just as wih be best," said she, faith
fully. Then she took the bides and spread them to see that they were
all well tanned, and already marked with designs to be quilled by her
(these robes had many parallel lines and were diagramed according
to age or authority). Taking the porcupine quills, she sat down by
one of them and began to do quill work.
While she was following the lines with different colored porcupine
quills, she heard a tremendous noise in front of the beautiful tipi.
"Run fast! Don't let them beat us! Oh, Splinter-Foot, do come out!
We are losing this game. Give us a lift! Let your work go, and

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 169
corae out," said tbe participants, audibly panting outside. "I cannot
under any circumstances permit rayself to indulge in that game," said
she as she went at work at a Hne with porcupine quills. "She will not
corae out ! .She does not want to do it," said tbe people, returning
with turault.
The young raen returned to the tipi, each bringing an antelope or
a fat buffalo. Wben tbe father got in front of the door, he would call
for ber: "Hello! dear daughter! Are you still inside? We all have
returned," said the father. "Ob, yes, father, I am here inside They
came as you told rae, but I didn't give any satisfaction, so tbey turned
around with tbe garae," said the daughter. "That is good; keep your
courage and a clear mind for your benefit," said the father. Of
course she, aided by her fathers, received the hides and beeves into the
tipi. These: young men assisted their daughter in carrying water and
wood, but she was constantly near the fire preparing meals for them.
After she had prepared tbe food in good style, she gave a big bowl
of it to each man. After eating tbe big supper of fresh beef, words of
cheer and contentment were exchanged by the fathers. During the
conversation there was nq vulgar language or silly actions. Tbe fathers
were very modest and honorable toward their daughter. Finally they
all retired in the best of humor.
In the morning this daughter got up and again prepared a nice
breakfast for her fathers. These fathers were freed from the drudgery
and therefore made efforts to please their daughter by furnishing plenty
of hides and food. "Now, dear daughter, I am here to advise and warn
you, because we all love you dearly. Remeraber what I said to you be
fore. If you should hear exciteraent outside and people calling your
attention to the garae, please don't go., but attend to your work strictly.
Now we shall start again for another hunting expedition. Bear in
mind not to lose your control," said the father. So the raen went out,
taking different routes, in search of garae. Tbe real father held back
again, in order to recall the precautions to bis daughter. Tbe father
then started.
The daughter, after doing tbe chores inside, sat down to a robe
again and began the quilled work. Her work required silence and
much thought, so that she was in a stooping position for a long time.
While she was still bending tbe quills on the robe, there carae an ex
citement in front of the door. "Say, Splinter-Foot, come out ! Leave
that work and come over and help us, for we are still losing the game.
Hurry up, Splinter-Foot, we cannot afford to lose any more," said
they. "My dear father told me not to listen to these cries, therefore, I

lyo Field Columbian Museum — Anthropology, Vol.'V.
cannot consent to indulge in the game," said tbe daughter, as she was
still placing quills on the robe. "She does not want to be in tbe .game.
She will not look at the garae," said they, as they all returned to the
other goal.
In the evening the young raen returned, well laden with fresh
beeves and hides. "Hello! Daughter! Are you still inside. Speak
to rae, please," said tbe father. "Yes, father, I am still here. I have
just refused emphatically to go to the shinny garae, because you cau
tioned me about it," said tbe daughter, laughing with signs of love,
"Good ! Good ! Dear child. I am so happy to know that you are
keeping your conscience aright and, in a womanly way, object to the
sport," said tbe father. The fathers aided her in dragging the beeves
and hides inside. In a, short .time she had tbe supper ready and all
pitched in for the big feast. While they were telling of. their chase
after animals that day she was busy slicing the beef, till finally tbey all
retired. In the 'morning, before the sun had arisen, she had the breakfast
ready. "Father, get up and wake the others, for the breakfast is now.
ready. Here in a pail is tbe water for you aU," said she, taking a bite
of tbe food. "Say, brothers, get up, for our daughter says breakfast is
now ready. Here is the water. Drink it, and wash your faces," said
tbe real father. So tbey all got up and washed their faces. While they
were still eating the father said to his daughter, "Now, dear daughter,
I am here to give you my constant advice .and also to warn you df any
dangerous encroachments. Remeraber not to be raoved frora your oc
cupation by any out-of-door exciteraent. Don't pay any attention to
tbem if they repeatedly call for 3'ou to go out, to participate in the game.
Close your ears. Think of yourself intelligently and all will be well,"
said tbe father. "All right, father, I shall endeavor not to be moved,
but get through my robes which I am raaking for all of you," said the
daughter with emphasis. So tbe young men fathers started off by dif
ferent routes in search of raore garae for their subsistence. Tbe real
father held back, still repeating the precautions to his daughter, and
when the rest had gone, be took a course to try bis luck.
Shortly after they bad gone, and while she was still quilling the
robe, there came a big excitement in front of the door, at a short dis
tance. Tbe people talked, laughed and hooked their sticks together.
"Ob, Splinter-Foot, where are you? Come out quickly, 'for we are
losing this game. If you cannot corae, tell us," said they. Tbe people'
were hitting the ball in front and around tbe tipi and soraetiraes the
ball would strike tbe door and sides of tbe tipi. ' My father told me

Oct., i9o''3. Arapaho Traditions — Dorsey and Kroeber. 171
not to, and I won't go under any conditions. I ara too busy to bother
rayself in that sort of a thing. I want to continue ray time with tbese
robes for ray fathers," said tbe daughter in her heart. ''Ob, she will
not corae out! She does not ^care for the fun," said tbey, as they all
returned to the other goal. (This was done perhaps to test the virtue
of tbe woman.)
In, the evening tbese young men all returned, laden with beeves.
"Hello ! Are you still inside, dear daughter ? Please answer me," said
tbe father. "Oh, yes, I am still working on tbe robe, father," said she
in a pleasing" manner. "Good! Good! I am so happy to know that
my only datigbter obeys, and works strictly at her occupation," said
ber father. The, men at this time dragged in ah the beeves, as a raatter
of courtesy and kindness to their daughter. This real father would do
everything to please bis daughter. In a short time, she had a big sup
per prepared, of which tbey all ate heartily. All had a delightful chat
during 'the eating. While she was at the beeves, slicing them so that
tbey could be hung out to dry, tbe men passed tbe fore part of tbe night
in hints and yarns, and at tbe sarae time, kept from speaking vulgar
language. After she bad put tbe utensils away and bad cleaned around
tbe fire, they all retired.
In the raorning this daughter rose again early and got tbe break
fast ready. "Oh, father,- get up and wake the rest, for the breakfast
' is now ready," said tbe daughter, taking a piece of good fat meat.
"Say, brothers, get up quickly, the food is now ready. Here is tbe
water ; drink it and wash your faces with it," said the father. So tbe
men rose, drank the water and washed their faces. While tbey were still
eating their big bot breakfast, tbe real father said to his daughter,
"Now, my dear daughter, to-day it is possible we sliall be absent longer
than usual. Notwithstanding the lonesome time you shall have, don't
go out unless it is really necessary. Always remeraber ray constant
advice and warning, and attend strictly to your occupation. You said
that they were very anxious to have your corapany or assistance tbe
last' tirae, and that you refused in womanly way to indulge in the game.
If you shah continue to act in this way we shall be at ease, looking for
better game. Don't look at any sign or touch anything if it comes in
accidentally," said tbe father. "I shall remember your encouraging
words, father. You may kno-w that I am getting along nicely on the
robes," said tbe daughter, as she picked at ber teeth and dusted the
articles. So the young raen started off by various routes in search of
game, while tbe real father held back. After he bad repeated tbe pre
caution to her, he then -went away for his luck.

172 Field Columbian Museum — Anthropology, Vol. V.
Immediately after the raen had gone there carae a turault by de
grees, until it was near the door. It was a big excitement for any one.
Here were cries to Splinter-Foot for aid as tbey advanced to tbe tipi.
The game was exciting and unusually quiet near the tipi, for they
wanted to carry the ball backwards. While she was still quilling the
buffalo robe and bad it on her lap, the shinny ball rolled up to the top
and entered through the opening, lighting on her lap.
Wben she felt the stroke of the ball, she closed her eyes. "Oh,
Splinter-Foot, corae out with the ball. Let us beat the opposite side.
We are losing right along. If you cannot come out, just take tbe ball
and throw it outside, for we are still waiting for it," said the voices out
side. For some tirae Splinter-Foot closed her eyes and wondered. The
people outside kept on telling ber to come out to aid in tbe game.
"Oh! Splinter- Foot ! Do come out! We know that you have speed.
Can you come out and win this game for us ? We shall take you on our
side," said the voices. "Oh, pshaw ! I hate this ball on ray lap," said
she, opening her eyes again. "Well, I don't see any way but to get rid
of it," said she, moving to one side. So she took tbe awl and pierced
the ball to throw it off from her lap. By doing so, she was led out by
this ball into tbe crowd.
Splinter-Foot was running at full speed with the ball into the goal,
winning for ber side. After this happened the garae was over and
she was being led away.
To ber surprise, she carae to a buffalo bull, which was called by
the name of "Buffalo-Running-down-with-Dust." When she passed
this animal it followed with the rest, until they came to another buffalo
bull. She then came to a third one, until she had finally reached the
main herd, in which Lone-Bull was in power and authority.
Word was sent to Lone-Bull that his yyife had arrived and was
coming to bim. Hearing of a new wife, be, being jealous-hearted,
rushed through the vast herd to see if it was actually so. Then be
ran back to his seat and ordered her to come in and sit in front, with her
bead completely covered. This herd was either sitting or standing
with bim in crescent form, with the opening of the curve to tbe east,
Splinter-Foot being in the center of the curve, and Lone-Bull at the
west, and all seemed to be afraid of him. When tbe young steers (like
young men) happened to graze too close to Splinter-Foot, be would
get up and charge thera, chasing tbem away. Or if any :of thera wanted
to speak to her, he would not give thera perraission, telling them to
keep away, to guard against their secret affections. If she happened
to move for a change of position, be would tell her to be quiet and

Oct., 1903. Arapaho Traditions — Dorsey aImd Kroeber. 173
cover herself, also if she accidentally coughed, she was scolded for it.
She was thus ordered to reraain in solitude.
By this tirae tbe young men bad all returned from their hunting ex
peditions. "Hello! Are you still inside, daughter? May be you are
asleep, daughter. We are here with more hides and beef," said the
father. But there was no answer. "My daughter, my dear daughter !
I told her to attend strictly to her occupation. Is it possible that she is
gone? Surely I shall be sorry if she is not inside," said tbe father.
"Ob, ray daughter is in the hands of that unraerciful Lone-Bull !" said
the father in trerabling voice. When be entered the tipi he found that
she bad gone with the people.
"Well, brothers, we cannot help it, for we repeatedly cauti.o.ned
- her during our absence, so we shall have to cook for ourselves," said
he, with tears running down bis eyes. Tbe men theraselves then
cooked, but ate little that evening, and retired earlier than usual.
Early in the raorning thfe young raen said among themselves, with
rolling eyes, that soraething raust be done to get ber back frora that
cruel man. So Crow was sent for by tbe raen. "Now, dear friend,
since you are very cunning, but friendly, we want you to go after our
daughter and bring ber back horae," said tbey. "All right, I shall do
my utmost to bring ber back to you raen," said he,- flying away with
rapidity. He was cawing as he flew off. Crow soon reached the loca
tion of the raissing daughter, and Hghted within a short distance and
began to-caw for ber attention. "You will not get her. Get away frora
here quickly, or I shall corae after you !" said Lone-Bull, with ironical
voice. Crow, without atterapting further to attract the missing daugh
ter, flew away disgusted. Reaching the men, he lighted above tbem and
said, in a voice of shame, "It is an irapossibility to get ber back, for
Lone-Bull is a despotic being and shook bis tail at me."
"Now we must keep on until we get the right man, for we do want
to get our daughter back to our tipi," said they with vehement voices.
Lone-Bull and bis comrades were having a game of big-wheel.
For that reason tbe sitting or gathering was in the horseshoe shape.
So Magpie was sent for and he ca'rae without rauch delay. "Now, we
want you to go over in such a way and bring our daughter back to our
tipi; Crow said that her husband was cross and very dangerous, but
we think you are the proper person to do the task," said tbey. "All
right, I shall try and bring ber back to you people," said Magpie. "We
shall be very rauch obliged to you if you succeed," said tbey. So Mag
pie chirped about and flew toward the location. Reaching the gatber-
ering, he began to call tor her attention, but this tyrant Lone-Bull

174 Field Columbian Museum^Anthropology, Vol. V.
grunted at hira. "No! You can't come any closer to rae. You may
turn around quickly and go back to your own place! Go, or I shall come
for you,*"' said Lone-BuTl. Magpie, without trying to make a plea, -then
flew up and sailed back to the men, who were still watching for bis re
turn. "I am here to tell you that Lone-Bull is a bad one. The minute
I got in and was about to call for your daughter, he grunted at rae so
furiously that I didn't have tirae for rest, but bad to come back. He
is really a bard creature, by all means," said Magpie, with his head
turned away from them.
"Well, we are so surprised to know of your first failure. Never
theless, we are much obliged to you," said they in low voices. "Oh !
I ara rauch worried for my dear daughter. She must have a hard ex
perience," said the real father. "Well, we, must keep on getting the
skillful ones, and that is all there is to do," said tbey, encouragingly.
So tbey sent for Mouse to perforra tbe perilous task. "Now,
friend, perhaps you have at this tirae beard of our distress. You are
known to be very cunning, and very seldora seen at your tricks, etc.
We want you to go after our daughter," said they. "Is that so?" said
Mouse, raoving his whiskers and wagging his tail. "Thanks, we shall
be obliged to ydu," said the young raen. So be started off at full speed
and attracted no attention on the way. Reaching the place, be stopped
to see the woman, but Lone-Bull then grunted so furiously that he made
no further atterapt. Feeling discouraged, he then returned with slack
ened speed and said to tbe men, "Say, friends, I found the raan Lone-
Bull, and in bad spirits, and he chased rae away. I did tbe best that I
knew how, but he was probably inforraed of my arrival. Some crazy
person may -be the cause of it," said Mouse.
"Notwithstanding your failure, we are rauch obliged to you for the
favor. But' we bad hoped that you would be successful and bring
our dear daughter back to us," said they with faint voices. "Now I
did not want to leave ray dear daughter at horae wben we were still
bunting, but such is the luck," said tbe real father, with pitiful voice.
"We don't know who can go this tirae. We then leave it to your dis
cretion," said tbe rest.
So tbey bowed their heads in silence and there came up a mole to
tbe surface with eagerness. "Friends ! I have beard of your sorro'w,
and I cannot help but pity you. I have come up to offer you my serv
ices' to-day," said Mole, snorting terribly. "You may know that I am
the only creature that does works unseen. There is no one on earth
that can witness my journeys, for I travel underground. You raay know
that I can penetrate the earth's crust easily, and that is my power,"

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 175
said Mole. "Well, well! We never heard about your powers. In
fact, we are so glad to see your face and charraing features ! All right,
we are glad to know that you have come to rescue our dear daughter
from hardships. Please do this favor for us and we shall be thankful
to get back our daughter. We honor and respect your presence," said
they. "All right, then I will go to the place and you will watch for ray
return," said Mole.
So Mole started off, diving, in tbe ground, toward tbe place raen
tioned. At this tirae, Lone-Bull was airaing to go to bed with bis wife,
and cpnstantly kept his eyes on her. About half the distance covered.
Mole peeped out to see tbe right direction and then again dived in tbe
ground, raaking a clear tunnel behind hira.
Just, under tbe nose of tbe daughter Mole appeared, saying to ber
quietly, "Woman ! You may know that I have come after you. Tbe
raen sent rae over to get you, so get ready quickly and don't be afraid
to start with rae. I shall see that you get away from Lone-Bull with-
cut notice," said Mole. So Mole raade a circular hole, about the size of
Splinter-Foot, so as to leave her robe, and told her to raove, enter tbe
tunnel and follow. Mole took the lead until they came to the place
where Mole had peeped out. Tbe robe was left in sitting attitude,
which made it appear as if she were still there. At this opening they
went out and walked away on the ground to the tipi with freedom.
Before they reached their tipi, Lone-Bull stepped closer to ber
lO order ber to bis bed, "Say! Get up and come to bed!" said Lone-
Bull with a comraanding voice. This sitting wo.raan didn't move or
answer him. "Say, are you asleep? Get up quickly, and come to
bed at once," said Lone-Bull, with great sarcasm. Still this sitting
woman didn't raove or answer hira. "Say, why don't you mind rae?
I want you to get up frora here and corae to me. Do you hear?" said
Lone-Bull, with angry voice. Still this sitting w.oman did not move
or give hira an answer. ' Say, can't you hear rae ? I want you to start.
Now get up and come to bed ! If you don't, I will show you that I
mean it!" said Lone-Bull, with tremendous voice of anger. This sit
ting woman did not make a move or give hira an answer. Lone-Bull
vras plainly heard by the rest and the people were soraewhat criticising
hira for his cruelty. "Say, I have given you tbe last chance, it is over,
and if you don't do it now, I shall show you that ray word is powerful."
Still the woraan did not raove. So Lone-Bull got to pawing the
ground, round and round. Stepping backwards, he raade a terrific
plunge at ber, and hooked at her, which sent tbe buffalo robe in tbe
air. Tbe wife was not there^ — nor anything except ber robe.

176 Field Columbian Museum — Anthropology, Vol. V.
Being very much enraged Lone-Bull ran through tbe vast herd,
hooking tbe steers on account of bis jealousy and demanding tbe return
of his wife. There was great exciteraent and finally, when Lone-Bull
was soraewhat cooled down, a counsel was held to find out the trail of
, the wife. Though tbe people were innocent of the false charge, never
theless Lone-Bull still threatened to do injury to his fellow-raen.
Finally, some older bulls suggested that investigation be made at the
place where she was sitting, to find tbe true details, So the vast herd
collected and inspected the place, where they found a hole. This hole
or opening left little scent, which proved that she had been carried away.
So Lone-Bull, having authority and suprerae power, called forth
all tbe herds to corae and dig up this tunnel to the end. So in a short
tirae the buffalo were busy booking by turns the course of the tunnel.
Wben this woman was returning she beard a big noise behind her,
which raeant that Lone-Bull with bis people bad started on the trail
after her. Just at a short distance from the tipi, she said, with em
phatic voice, "On behalf of us and for good results, I do wish that a
tall, good-sized cottonwood tree, with plenty of stout branches, might
be standing at a good distance from our tipi." When she, had thus
coraraanded there was a medium sized cottonwood tree with plenty of
branches. In the raean time, tbe herds bad reached the end of tbe tun
nel, and found no one. This made Lone-Bull enraged more and raore.
^'You cannot get away from rae ! I shall get you sorae time," said
Lone-Bull, switching bis tail and sending tbe dust in the air. So the
vast herd started off toward the course of this tunnel, by file. The herd
was divided into four divisions, in lines extending from right to left,
one behind tbe other, in parallel rows. Of course Lone-Bull was in the
front line, running along tbe line and making inquiries of the missing
wife. He was at all times in anger and almost ran over the sraaller,
ones. In each herd there were cows with calves, and others of all
ages. When they carae to tbe tipi, Lone-Bull found it erapty and com
manded that it be trodden down. Being in sucb fury he continued tbe
course, running along tbe line in foam, constantly looking ahead. Wben
the four herds had passed over this tipi, it was completely gone, except
a bare spot. At the last herd, there was a poor cow, with a scabby
calf, following the trail. Tbey were somewhat fatigued in traveling,
but had to go right along for fear of Lcne-Bull. This cow had just
gone over this bare spot, when her calf was running to tbe standing
cottonwood tree to rub itself. Reaching tbe bottom of tbe tree, be was
influenced to look up by a scent made by tbe woman urinating, which
ran down tbe trunk of tbe tree. While the calf was rubbing against the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 177
trunk, occasicnally he took tbe scent and then called bis raother back.
"Oh, raother, this smells Hke the wife of Lone-Bull. Come back and
see," said tbe calf, still rubbing against tbe tree. So tbe raother, feeling
proud, turned around slowly and went to the tree. Surely there were
those raen with their daughter up in tbe tree.
While Crow, Magpie and Mouse were trying to get Splinter-Foot
away frora cruelty, tbey had made enough arrows .for future use.
When tbe vast herds were there tbese people ascended the tree and
stayed there to be out of danger and death. Of course they saw vast
herds passing, but held their peace.
Tbe raother cow then said to ber calf, "Run, and overtake tbe last
herd and tell the cow with the calf that you have discovered tbe people,
up in tbe tree." So this scabby calf, who at this tirae bad renewed
strength, lifting its tail started off at full speed, and overtook the cow
and calf at tbe last herd. "Say ! You raay know that we have discov
ered tbe people up in tbe tree, close to where the tipi was standing,"
said tbe scabby calf, still panting. Tfie scabby calf then loped back
to his mother. The news circulated throughout tbe last herd, but
Lone-Bull kept on in bis course. A young calf which was with tbe
mother in tbe last herd was then told to go on ahead and tell tbe news to
tbe next herd. This was done until from the third herd a young calf
ran up to Lone-Bull and told hira that a scabby calf with its mother had
discovered the people up in a tree, and for bim to turn around kindly
and return to the spot.
"WeH, I am glad to know it, but if that calf with its mother fools
me, they shall be punished for their falsehood," said Lone-BuH ; then be
stopped and returned with the rest of tbe herds, until tbey reached the
tree. "Sure enough !" said Lone-Bull, on reaching the tree bearing the
people. "You can't get your deceitful wife," said Lone-Bull angrily. So
Lone-Bull coraraanded all those wbo did not hook the tunnel to corae
forward and begin hooking tbe tree, to throw it down. Lo.ne-Bull was
so anxious to have the tree fall to the gr'cund that he got behind the
herds and chased thera to the tree. ' So the aniraals began to book at the
butt of the tree with terrific force. When they did this, tbese young men
with their bows and arrows shot at them.
Wben the daughter returned. Mole gave information to tbe raen
of the vital parts of Lone-Bull and the others, for tbey were shielded
with solid bones. Since Mole pitied thera, be was the one who located
the vital spots. When the aniraals dodged away tbey would bear an
arrow at their necks and tenderloins and would die later on. Sorae of
the aniraals would split tbe bark^of the tree, while others raade quite

178 Field Columbian Museum — Anthropology, Vol. V.
big splinters, until the tree was getting sraaller. At each tirae tbe ani
raals raade a charge at the tree the raen would shoot, wounding them
fatally. The buffalo were lying all around dead at close quarters. The
nerd soon dirainished, which raade Lone-Bull raore and raore angry,
Lintil tbey were all badly crippled in their boms and there was a big
slaughter below. (That is the reason why tbey have such short horns.) _
Now came the ferocious Lone-Bull, with all his strength and
power. The tree swayed to and fro and was very limp at this time,
"Yes ! You thieves ! You cannot get away from rae, woman ! 1
shall get you all right !" said Lone-Bull, looking up with .fierce rolling
eyes. He at first pawed the ground, sending tbe dust in the air, snorted
furiously, which may have scared tbe unfaithful wife, and walked about
and lifted bis immense tail. After making quite a display, and wishing
to wind up the affair, be made a terrific plunge at the center of the
tree, which sent both of bis horns clear through, but they stuck fast.
Before Lone-Bull went for tbe tree, Splinter-Foot wished that both his
. horns would pierce tbe tree and get fastened tightly. This wish of
course came to pass.
"Now, fathers, get down and kill that raan," said she with sar
castic raanner. So they all descended and Lone-Bull was struggling to
get away. Taking gcod aim at the vital spots, tbey sent their arrows
through him' from one side to tbe other, killing hira for good, and for
safety. So they all gathered brush, grass, etc., and placed it under hira and
made a blazing fire, which completely destroyed him and his wickedness,
leaving only his ashes. After the people bad taken a Httle rest, they de
cided and said harmoniously that it was not wise for an aniraal to have a
huraan wife. "Hereafter, your whole body will be softer, and you will
be more easily killed. You will be tbe victim of human beings and
your ashes will be used in pasting the feathers to tbe arrows, etc., also
it will be used in painting various kinds of robes, etc." Lone-Bull
and tbe tree were completely burned.

This story refers to sorae of the things and ways of the lodges.
Tbe fire which is raade in the big lodge refers to the ashes left after
tbe burning of Lone-Bull. — D.
Told by River-Woman. Ci. Si, 82, and 84. For the rescue from the tree, cf. No. 12.

Oct., 1903. Arapaho Traditions — DpRSEY and Kroeber. 179
84. — Tender-foot Woman.
There was a carap-circle near the river, frora which seven young
men went out on tbe war-path. One of them stepped on a rough plum-
bush thorn, but did not seera to pay any attention to. it. Night came
on and tbe party raade camp. In the morning, after eating their meal
of buffalo meat, tbe raan raade a coraplaint of a swollen foot and leg.
When his companions knew that he could not go any farther on account
of his foot, they decided to stay until Ee got well. In the mean tirae,
the young men would go out after game for subsistence. They were
vi^ell supplied with food and bides, and provided themselves with other
utensils. The party managed affairs wonderfully well and had a tipi
of their own.
One day wben the party was in search of garae in all directions,
this raan thought it advisable to open the sore. So he took a bone awl
and lanced it. To his surprise, there carae out of the sore place a baby,
which was a girl, crying. Tbe raan tore shirts and blankets into pieces,
wrapped tbe baby, and raade it comfortable. Wben the others re
turned, one by one, just as soon as they saw the baby, tbey said, "I
am glad to have a daughter," wishing her to grow up. They fell in
love with the baby. Gradually the baby grew up and becarae a girl.
Wben the young raen went out in search of garae she would sit down
and make things, especially doing a great deal of quill work.
One day tbe party warned her of a certain temptation. They said
to her, "If you hear of people playing tbe game of shinny, do not go
out, do not even look toward the door. Be sure and do not pay any at
tention to the players !" She sat in the tipi working on a robe, and there
came a noise at a distance. She knew what it was, but did not m.o.ve to
.see. The second and third tirae the garae was near the tipi, and the
pecple (woraen) were playing hard. Some would go to tbe door and
ask her to go out, and take part in the game. "If you do not corae
out. Tenderfoot, the buffalo bull will get raad. He is waiting for you to
go out and enter tbe garae," said tbe players. Still the girl was busy
doing quill work on ber robe. The fourth time there carae a big noise,
bowling, talking in front of and around the tipi. All of a sudden there
came the ball through an opening by the door and lighted on top of her
work. Without due thought, she snatched it up and threw it toward tbe
door. Away she flew out with the ball, with her robe on, leaving her
work behind. "Well, Tenderfoot, Buffalo-Bull is over there in the
center of the herd ; he wants you." So she went and became bis wife.
Since Buffalo-Bull was tbe leader and controlled the herd, be was very

i8o Field Columbian Museum — Anthropology, Vol. V.
cautious and jealous of her. When other buffalo came around he drove
tbem off. He told his wife not to look at thera, but to keep ber position
until ordered to raove. The girl kept herself hidden for a long time,
and was afraid to look anywhere,
Tbe young raen had retumed from their hunt, but found their
daughter gone. "Our daughter has been deceived; what shall we do
to get her back !" they said. They thought of plans, asked the different :
birds, aniraals and insects, until a gopher came and told tbem that be
would try tbe task. Gopher said, "I am the only one wbo can go to
any place to identify one without being noticed." So he started on bis
way underground until be reached tbe girl. "Now," he, said, "they
asked me to bring you back; I want you to leave your robe behind;
stand it up as though you were still sitting !" Gopher made a tunnel big
enough for the girl to go through. "Well !" said Gopher, "corae!"
The girl raade ber escape and got back. Just then tbe herd of buffalo
was about to go to water for drink. Buffalo-Bull told his wife to. get
up and come along to the river. The girl did not say anything (the
robe was tbe false wife), which made Buffalo-Bull mad. He was
very much disappointed and struck ber, but she was gone. Buffalo-
Bull then inquired araong tbe rest, but it did not do any good. After
smelling her direction, the whole herd started on her trail. Wben the
young raen with their daughter, saw the herd coraing, they were fright
ened and obtained safety in a tree-top. The herd surrounded the tipi
and began striking it, but the people were gone. Looking around,
tbey saw tbem up in a tree. Buffalo-Bull ordered the other buffalo to
charge on the tree, but even all could do no good. Some left, and
many died from bruises. Now, Buffalo-Bull took his turn. Tbe tree
was damaged soraewhat, and the people up tbe tree were frightened.
After knocking a few chips off tbe tree, he concluded to cliarge it in the
center ; so be did. By doing this, he thought be would end tbe lives
of tbe people. Wben he charged the tree he got hiraself fastened and
the tree went back to its original size. One of tbe raen came down,
and with his knife struck Buffalo-Bull on the side of the neck and
killed bim. This is the way they saved themselves. .Then they gath
ered sticks of wood and placed them around his body and Hghted a fire
which burned bim into ashes. — D.
Told by River-Woman. Cf. No. 83.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. i8r
85. — Light-Stone.
There was a tipi in which there were six brothers and. a sister. One
day the oldest brother told the others that be would take a trip to an
other carap-circle. So be started off toward a creek, which had plent).
of tiraber. To his surprise, he came across a tipi well tanned, caused
by sraoke. He went into the tipi. "Well, ray dear grandchild, where
are you going? Be "seated," said an old woraan, wbo was lying on her
bed with her back to the fire. "I ara going to the carap-circle, grand
mother," said the. young man. "The camp-circle is not far off, so you
have plenty of time to reach it. It is right in an open place. Just be
contented and take a good rest," said the old woraan. The young raan
then took a good seat, a^waiting for soraething good to corae frora tbe
old woraan. "My dear grandchild, will you corae and trarap on my back? I
have a terrible pain along ray spinal column ; I could not sleep last
night, on "account of the pain; it would go to both, of my shoulder-
blades and then to my lower ribs," said the old woraan. So this young
man got up and walked on this old woraan's back slowly. "Ob! that
feels good ! It gives rae rauch relief. Will you please trarap further
down toward tbe lower part of my ribs, and then you will have fin
ished," said the old woman. So the young raan did. All at once he
had his foot upon soraething sharp (the last rib), which was raised up
right, like a real spike, killing him instantly. '
The old woman got tbe axe and sorae tipi pins and staked hira to
the ground by his bands and feet. She then took tbe pipe and tobacco
and smoked. After she bad burned the tobacco out in the pipe, she
cleaned out the ash -and placed it upon his eyes, mouth, and breast.
(When the young man had arrived at the tipi, he saw human skeletons
lying around the tipi.)
-The next morning, knowing that there would be another young
man coraing along, she raade a fire outside. She then lay down by the
side of tbe fire. By and by there carae a young raan who bad seen a
smoky atmosphere in tbe timber where this old woraan lived, and be
was about to push on by the tipi, "Well, my dear grandchild, where are
you going to, this time of day?" said tbe old woman. "I am going to
tbe other camp-circle. My oldest brother went on a visit and has not
vet returned. I want to find him; besides, I want to see tbe people,"
•said the young raan, ."WeH, my dear grandchild, a young man has
• just come from there and he said that there were plenty of games at
tbe carap-circle, sucb as the big-wheel, running-wheel, medicine-wheel.

i82 Field Columbian Museum — Anthr-opology, Vol. V.
ball-and-stick game, and surely your brother cannot have corae back
so soon as that. Just stop here for a good rest. The camp-circle is not
far. Look yonder ; where that peak stands ; right below it is the camp-
circle. When you get a little distance frora here you will see it plainly.
Will you please ccrae and trarap on my spinal column and then you
can go on your journey," said the old woman. So this young man
stepped on this old woman's back. "Oh ! That feels good, I wish you
would st'ep a little further down, and that will do," said the old woman.
So he stepped a little further down, along the painful side, to the last
rib, and he dropped dead instantly. Tbe old woman then dragged him
into ber lodge and pinned him inside. She then filled the pipe with
tobacco and smoked. She cleaned out the ash and placed it on his eyes,
mouth and breast.
The next inorning, wben the brothers did not return, another
brother said that be would go' in search of tbem. So be started'off and
got to a divide and saw the smoky atraosphere along the creek, which
had plenty of timber. Finally he came to the creek bottom and saw
a tipi by itself, which was well tanned. As Re was about to pass the
tipi, this old woman, wbo was lying up ta tbe fire outside, warming
her back, saw him. "Well, my dear grandchild, where are you going
to this time of day?" "WeH, grandmother, I ara going to tbe other
carap-circle, in search of ray brothers, who have been absent for sorae
time. I am worried about their absence," said the young raan. "Well,
my grandchild, you have plenty of time to reach it ; it is not far away.
Just seat yourself and rest for a while," said the old woman. So he
took a seat, and to bis surprise he saw huraan bones lying around.
"Will you please corae over and tramp on ray spinal coluran ; I was
working hard the other day, and it pains rae terribly, grandchild," said
the old woraan. So this young raan tramped on her body. "Please
go down a little further, and it will relieve me, perhaps," said -the old
woman. This young man got bis foot upon tbe spike, which was the
last rib. He dropped dead and tbe old woman dragged hira into the
tipi and staked hira to tbe ground by tbe hands and feet,' the head
facing toward the wall. The old woman smoked the pipe and placed
the waste on the eyes, mouth and on the breast.
The next morning the sister spoke tc ber brother, telling him to
travel without stopping rauch on the way, "I ara getting uneasy about
my brothers, and you are to be careful, and if you should be delayed
on tbe road, get away quickly," siid the sister. "AH right," said tbe
young man.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 183
So he started off toward the carap-circle and got to a divide and
saw a creek which had plenty of tiraber, and there was a sraoky atraos
phere in the tiraber. Finally he reached a well tanned tipi, standing
alone. He went around to keep from being seen, but tbe old woraan
saw the young man. "Ob, grandchild! Come over, quickly! Where
are you going to, anyhow'? Take, a little rest. You have all day for
yourself," said the old woman. So this young raan bad to stop for a
rest. "Will you please corae and tramp on my spinal column. Oh,
ray backbone and sides, where my kidneys are, do pain me very much.
I have been suffering for sorae time," said tbe old woman. So this
young man tramped on the old woraan, and she felt relieved. "If you
would step down a little further and trarap on ray sides, easily and
lightly, it would do," said the old woraan. The young man went on
her body and stepped on a sharp spike, and dropped dead instantly.
The old woman then dragged hira inside and staked hira like the others,
cleaned her pipe, and placed the waste on bis eyes, mouth and on bis
breast. "Well, sister, I am going cut after my brothers : I cannot do with
out thera, they have been absent long enough," said another brother.
"Oh, no, brother ! I think that it would not be advisable for you to go,
for there are so few of us left. I can't stay here without sorae pro
tection," said the sister. "^But, sister, if I find that tbey are enjoying
theraselves, and that they cannot get away, I will make it ray duty
to return soon. Above all, I shall raake an effort to raake tbem return
to us," said the young raan. The sister consented and let ber brother
start off .on the journey to look for his brothers.
He came also to a tipi, along the creek, which had some timber.
He went around it, but the old woman said to bim, "Oh, my dear
grandchild ! Come Qver and rest for a while. What brought you over
here? and what makes you go around ray tipi? and why are you in a
hurry?" said the old woraan. "Well, grandraotber, my brothers went
away to visit tbe other camp, but they have not yet returned. I am in a
hurry, and I cannot stop to talk with you," said tbe young man. ' Ob,
grandchild, will you please wait a while and trarap on ray backbone;
your brothers did tbe sarae way for me wben tbey passed here, and you
should not hesitate to do tbe same favor," said the old woman. So
this young raan finally consented, and the .old woman lay down with
ber face to tbe ground. The young raan traraped on her backbone,
easily, to relieve tbe pain, obliging tbe old woraan. "Say, grandchild,
will you please step a little further down on my sides ; it will relieve my

184 Field Columbian Museum^Anthropology, Vol. V.
painful sides. Every night the sides pain me so rauch that I have been
losing sleep, and for several nights," said the old woraan. This young
man stepped lower down on her body and got upon a sharp spike and
suddenly died frora the sting. Tbe old woman then carried bim inside
and staked hira out like the others. She sraoked the pipe, and placed
tbe waste as before.
After some time had elapsed, the last brother felt very lonely and
told his sister .that he would go out to look for his brothers. "I think,
brother, you ought not to go and leave rae alone. Surely I should not
be alone and all of you gone to the other carap ; besides, the others have
been absent for a long tirae," said the sister. "Well, ray dear sister,
I can't be here alone with you. I want to go and look for my brothers
at the other camp. If there is anything going on in the way of exciting
games I shall not stay longer than is necessary and wiH induce my
brothers to come along home with me," said the brother. "Your
brothers should have returned long ago," said the sister. "But there
might be something going on at tbe carap-circle which detains them,"
said the young man. "Well, I shall have to agree with you, brother,"
said the sister. So he started off to look for bis brothers.
He got to a tipi by itself, and went around it. But tbe old woman,
wbo had built a fire to warra herself saw hira passing. The old woman
called to him to stop and rest at her tipi. "Where are you going to,
anyhow ?" said she. Tbe young man answered that he was going on
a journey to the other carap to look for his brothers, who had left home
sorae time ago. '"'Well, my dear grandchild, your brothers have stopped
here, tramped on my backbone, and then went on to tbe camp. The
people at tbe camp are having big games, and I suppose those boys
cannot very well get away from tbe people. So please corae and do
me a favor. Just take a seat and rest a little while," said tbe old wo
man. The young man did so. He then got up»and tramped on the
old woraan's backbone. The old w.ora,an felt so good that she told the
young man to step further down, and he did so, but got upon a sharp
spike, which killed bim instantly. Tbe old woraan then dragged him
inside and staked hira like tbe others. (Of course tbe old woman
herself tried to make the young men tramp on ber to kill thera.) She
then smoked her pipe and placed the waste tobacco into his eyes, mouth
and on the top of bis breast.
After this young man was gene, tbe sister was feeling very sad
and lonely, so she went to a distant hill. She went Irom place to place,
weeping by herself. During tbe day she rested on the bill, an-l there
found a small round stone, which was transparent. She hid it in her

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 185
mouth when she went to sleep, and she accidentally swallowed it. She
gradually grew in size, until one day she gave birth to a boy.
This boy grew up rapidly, and bis raother would go out on tbe
prairie. The raother would pack ber boy on her back and walk about
the sides and tops of tbe hills, weeping. This boy asked bis mother
what was the matter with her. "Well, my dear boy, I ara weeping
because you and I are alone. Your uncles were with me recently, but
tbey went to the other carap-circle, and have not yet returned. You
have a good many uncles, but tbey are not here," said tbe mother.
"I shall go in search of thera, mother, wben I becorae older," said
the boy. So tbe boy grew to be a raan, and be raade a bow and some
arrows. This boy's narae was Light-Stone, or Transparent-Stone.
This young raan told bis raother that be was ready to go on the journey.
"You are too young, ray boy; besides, you have no courage to with
stand fear," said the mother. "Oh, raother, I ara old enough ; I want
to start now ; which way did ray uncles go ?" said he. "They started
toward that divide and went over it and that was the last I ever saw of
them," said the raother.
Tbe boy started with his bow and arrows, reached tbe hill or di
vide, and saw a creek with plenty of tiraber. Tbe atmosphere was
hazy. He came to a well-tanned tipi, but he knew wbo lived there,
and the danger at tbe tipi, Light-Stone went around, but the old Wo
man saw hira. "Say, Light-Stone, grandchild, corae over here ! I
want you to tramp on my backbone. I have been sick for some time,
and you will do rae a favor if you will just tramp on my backbone for
a while." Light-Stone consented, first resting a while.
Tbe old woraan was lying with ber back to tbe fire. She lay down,
face to the ground. Light-Stone then walked up to her back, barely
pressing his weight. "That will not do, Light-Stone," she said, "put
both your feet on rae, and it will do ranch good." "Well, grand
mother, I don't want to do that, because I do not wish to hurt you,"
said the boy. Light-Stone was standing near her, and used the bow
as a cane, and barely put bis foot on tbe old woraan's back. "Say,
grandchild, get on with both your feet and give rae sorae relief," said
the old woraan. So Light-Stone got on top of ber back and walked
about. He stepped on the sharp spike, but since his body came from
the stone, it overpowered tbe sting and the young raan was like a heavy
.stone, having an enorraous weight. The old woman said to bim,
"Say, my grandchild, I have bad enough tramping on my body. Please
get off, for I ara all right now," said the old woraan. "No, I will not
get off," said Light-Stone, increasing bis weight and crushing her

i86 Field Columbian Museum — Anthropology, Vol. V.
body into fragments. "You have destroyed my uncles unmercifully,
and I have to pay you back," said Light-Stone. The old woraan was
ground to death.
Light-Stone gathered sorae wood and piled it up by tbe old woman
and set fire to ber. The fire was large and the sparks frora her body
flew far away. Each spark frora her body would say, "Light-Stone
can't put out ray existence." Whenever the sparks flew out from her
body, tbey would light a short distance from the burning fire. "Light-
Stone cannot injure me," said each spark. Light- Stone went and took
up the spark and threw it back into the fire. Another spark would fly
off from the fire, and say, "Light- Stone cannot injure me." Light-
Stone went and took up the spark and threw it back to the fire, until
tbe whole body was in ashes. Thus the old woraan was killed.
Light-Stone, with a bow and four arrows, two of which were
painted in red, and the other two in black, then went to work and erected
a sweat-lodge of willows, and used the tipi cloth and blankets for a
covering. He stepped off a short distance frora the sweat-lodge, and
shot one black arrow up in tbe air. "Get away, uncles ! Get out of the
lodge, uncles !" said he. Tbe lodge raoved at the bottora. Then he
took a red arrow and shot it up into the air and said, "Get away,
uncles ! Get out of tbe lodge !" Then be took a black arrow and shot
it up in the air, and said, "Get out, uncles ! the arrow is coraing down !
Get out of tbe way !" Tbe lodge raoved on its sides. Then he shot the
last red arrow and thereout came bis six uncles, alive again.
"My mother told me that all of you had gone to visit the camp-
circle some time ago, and I found you here, all killed by the cruel old
woraan. I have raade all of you corae to life again. I am your
nephew," said Light-Stone. "Oh, I am so glad to see you, nephew !"
said one, kissing bim tenderly. Each raan repeated the sentence, kiss
ing tbe nephew and thanking hira for his victory.
So there was quite a party of thera. They went back, and wben
they carae within a short distance of the tipi, tbe sister saw the crowd
advancing and went to meet tbem. She kissed ber brothers and son and
was very glad for their return, and the folks were all together again in
peace and harmony.
One day there came tc their tipi an old woman. She had an iron
•figging stick and a big bag, like those used for keeping clothing, etc.,
in. "Oh, I am so glad to see you, my dear grandchildren," said the old
v/oman, dropping tbe heavy bag on the ground. "I ara going to take
ray bag inside, for it is heavy. It is a sacred bag and I am the owner
of it and therefore I can open it myself, but Tt is prohibited to others."

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 187
She gave this precaution because there was something inside which
she would not let them know, or see.
Tbe men went out for a bunt, and tbe sister, with ber boy, went to
a hill or mountain to watch the young men on their return. Then this
sister saw that this old woman would go out and look around and go
in again. "Say, raother, I want to tell you that the old woraan possesses
the sarae cruel feehng toward human beings, and I am satisfied that tbe
same may happen ; so I will try and play a trick on her," said the boy.
Tbe boy turned into a woodpecker, flew to the tipi, lighted on tbe
pole and pecked, which made the old woraan gather up the contents of
the bag and hide tbem. She got scared and went out to see what it
was. She didn't see anybody in sight, and she then looked up toward
the tipi poles, and saw a bird (woodpecker) pecking at the pole. "Oh!
that Ts nothing but a mere bird, so I will go ahead and see what is still
lacking," said the old woraan. She went in and opened her bag and
spread out raen's costuraes. "I shall have tbe whole outfit coraplete
this tirae. Let rae see, — there are seven raen and a woman ; tbey surely
have plenty of hair about them to finish these shirts and leggings,"
said she. (The hair .on the vulva, and also that around the privates of
the young men were used as hair pendants for tbe buckskin shirts and
leggings.) "I will wait a little longer, and then I shall kill them all,"
said tbe 'old woman.
This woodpecker then informed bis mother about tbe old woman.
When the young raen with the sister and the boy retumed from their
hunt, the inforraation in regard to tbe old woman's way was secretly
conveyed from one to another, until all were inforraed of the danger.
The young men then planned a way in which to get rid of her and tbe
bag. It was decided to tell her that there were some good willow pota
toes along the slough, and no doubt she would go out and dig them.
Wben she would go, the bag was to be taken outside and burned up.
After they had thus decided, one of tbe young men said to tbe old
woman. "'There are some good willow potatoes that you ought
to dig for us; they wiH make good soup." So tbe old woman started
to tbe- place in tbe morning and after she had gone a distance, tbese
young men gathered sorae wood and placed this heavy bag on top and
set a big fire to it. Two carried the bag out, for it was very heavy.
The bag, with a big pile of wood, raade a big fire. It happened that
the wind blew toward the direction where this old woman went to, and
she smelled the odor of tbe bag. "Ob, those young raen have burned
up ray bag, clothing, etc. ! I have got to save what I can," said the old
woman. She started running and got to tbe fire and with ber iron dig-

i88 Field Columbian Museum — Anthropology, Vol. V.
ging stick poked the bag out from tbe fire. She grabbed the bag and
untied it and as good luck for ber, two human testes were found, unin
jured; but the cover of the shield was burnt up completely. Of course
tbe inside, which was an iron disc, was yet ah right. '"Well, if they
bad burned up my headdress it would be different, but it is all right
yet," said she. She took out the headdress of two huraan testes, tied
them together and tied them to tfie back of her head. She took the iron
digging stick and also the shield and began fighting tbese young men,
.the entire party. "I am glad to have saved ray headdress, and I shall
kill all of you," said she. Tbe young men shot her with their arrows,
but the arrows would bounce back from the iron shield. Light-Stone
saw a way to kill her, so he advanced to ber and shot at the headdress
and bit the center of both testes, and she fell down dead. Then they
put hei- into tbe fire again, and she was burned to ashes.
"We have encountered raany dangers and barely come out vic
torious, we shall go and get back to tbe main camp," said the wise one.
They were all agreed, and so they broke the carap, began to travel, and
.soon reached tbe carap-circle.
After tbey bad lived with the people in tbe camp-circle, tbe sister
attracted a young man, who iramediately asked for a raarriage, which,
of course, was consented to by the brothers. Therefore she was mar
ried. This sister was soon in a family way and finally gave birth
to a girl.
This family now had the prettiest young raan and girl. The young
raan had a separate bed, on tbe west side, with tbe girl on another side,
while the hu,sband and wife occupied tbe other side. During the
nights there would be one or two young girls coming to see this beau
tiful young man, Light-Stone. Quite a nuraber of woraen slept with
hira, in order to raake hira select a wife, and in the morning the sister
and tbe husband and wife would fix up tbe woraen in such shape as to
please him, but they w.ould say that Light-Stone was not to be married
for a while yet, for some tirae. Every girl that was handsome came to
him to get married, of her own accord, but all were refused. The
sister of this beautiful young raan was charming also. Since many
women were refused, this sister became madly in love with ber own
brother, Light-Stone.
One night, while the folks were sleeping soundly, as was also this
beautiful young raan, this sister got up and went out, looked around to
see if anybody was near or about the place. She didn't see any one,
so she went in slowly and pushed tbe young raan to tbe wall of the tipi.
The young man knew tbe sign, because women bad been coming in right

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 189
along. He raoved a little and the woraan lay down on tbe bed with
hira. This Light-Stone asked a question or tw.o of the girl, but she
didn't answer, which raade the young man feel different that night. He
turned back and seized ber body, but was not certain who it was.
For two or three nights this woraan carae to hira without speak
ing a single word. So he took a paint bag and placed it by bis pillow
to identify the individual. There carae the girl again at night and lay
down by tbe side of the young raan. After a while, Light-Stone placed
his finger into a paint bag and reached out his band and bugged tbe
woraan, rubbing the finger on her shoulder.
The raother bad prepared the breakfast and awakened tbe daugh
ter. "Get up, ray boy, your breakfast is ready, here is water, drink it,
and wash your face," said the raother. Tbe young raan opened his eyes
and looked about and to his surprise be saw the very identical
finger-mark on his sister's shoulder. He at once covered bis
head again and went to sleep, feeling ashamed. "What is the
trouble, ray boy !" said the raother. "I ara very sleepy yet, I shall eat
my breakfast later on," said the son, Ligbt-Sto.ne. So the beautiful
young man slept quite late. Finally tbe mother gave hira his late
breakfast, of which he did not eat rauch, because he felt asharaed of
what his sister had done. After that, he dressed himself and went out
for the day. As he was walking along, there were some children play
ing together. One of thera said to bim, "Look at Light-Stone, walking
away, bis own sister has slept with bim."
Wben be beard tbe ridicule, he went directly to a hill and stayed
there till sunset. After dark, be began to cry, and he was beard plainly
by the people. "Who is that wbo weeps so long on tbe hill ?" the people
asked. "Well, it is Light-Stone. His own sister has slept with bim,
and he is ashamed of tbe affair," said one. The whole tribe beard the
news. The raother went to hira on the bill and coaxed hira to cease
weeping, but he said he could not bear tbe ridicule. The fourth tirae the
raother went to hira, asking hira to corae home, but be declined and
then concluded to cease being a huraan being, and be turned into a
stone. "That is the only way I can do to prevent rayself from seeing
my own sister," said- be. Thus, he wa's seen on the hill as a stone again,
so light, that it could be seen frora the distance. — D.
Told by Adopted. For a similar identification of the lover, cf. Nos, go and 92. .Mso Pawnee.

igo Field Columbian Museum — Anthropology, Vol. V.
86. — Badger- Woman.
There was a man, his wife and his brother out on a hunt, camping
alone. Wben tbe husband went out hunting his brother would go out
to a hill and spend his time until toward sunset, to avoid his sister-
in-law. One day, after the husband bad gone out to look for game, the wife
terapted ber brother-in-law to have intercourse with her, but he said
to ber, "Oh, sister-in-law! I can't do that, for I lave ray brother, and it
is not right for me to do that. It does not seem right to me," said he.
"If you should, neither I nor anybody else would ever tell about it,"
said the woraan. "But sister-in-law, I could not stand before my
brother. I would 'be ashamed in his presence; so it had better end
here," said the young raan.
Tbe next raorning the husband went on a hunt and left his wife
and bis brother at home. Just as soon as he was quite a distance from
tbe camping place, his wife went again to her brother-in-law and im
plored of him. "I couldn't do that under any circumstances.^ My
brother is away and I shall have to leave," said he. So he again went
to the bill and spent a delightful day.
This young brother would be sitting on the top of tbe hill to look
around for game or to watch for newcomers. He was singing most
of tbe tirae. Wben he saw bis brother coraing horae he would start
down the hill and go over to tbe tipi and spend a little tirae at home.
Then bis sister-in-law would attempt to persuade him. "If you wiH,"
said she, "it will be for our .own love and nobody will know about it."
"No, I can't," said he, "please drop it entirely." So this brother went
out and staye'd on the bill all day long to avoid her. Often he was sad
and cried because ofhis sister-in-law's behavior.
Night carae on and tbe husband returned horae. After chatting
about tbe day's events, all retired. In the raorning the husband again
started out for game. After be had gone a distance, bis brother left the
tipi and went toward the hill, weeping as he went.
"Now I shall fix this y.o.ung man who displeases rae. I am a
.good-looking woman and such treatment I can't endure," said tbe wife
to herself. So she dug a bole underneath the bed big enough for the
young man to fall ,into, and left about four inches of ground over the
hole. Her brother-in-law came to the tipi for lunch and sat down on
bis bed. As be did so he fell into a deep pit and was soon covered
over with earth by Badger-Woman.
Toward evening the husband retumed home and noticed his

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 19J
brother's absence. His wife told hira that his brother had not yet re
turned. He was very rauch worried about hira.
In tbe raorning be went to look for his brother, but could not
find or see any fresh tracks leading off from the tipi. So be retumed
horae very sad. "He generally coraes horae, when be goes on the hill,
early, and at about tbe sarae tirae. When I was out of the tipi I didn't
see hira on the hill, as I do every tirae," said tbe husband. "He raust
have gone horae or else soraething has happened to hira on the prairie,"
said Badger-Woman. The fourth tirae, the husband returned, looking
sad, having concluded that wild beasts bad destroyed bis brother. So
he mourned for hira, together with his wife. When she cried very
bitterly, she woulH say under her breath, "I dropped hira and buried
hira." Tbe next day tbey broke carap and went back to tbe raain carap in
distress, showing appearances of raourning. They told tbe rest of the
family that the brother had disappeared mysteriously and that they\
bad therefore come horae at once, bul that there was plenty of garae.
The faraily raotirned for several days, also Badger- Woman, who cried
with her voice, saying, "I dropped hira and buried him." Time passed
on and the .sorrows gradually vanished, but still the husband would
go out and weep for bis brother, whora he" loved very dearly.
After tbe brother had been covered up in the pit frora seven to ten
days, alive, there carae a gray wolf to tbe deserted caraping place. See
ing that the man was in great trouble, Wolf took pity on hira and faced
to the four directions and bowled for tbe rest of the wolves and co
yotes to corae. They all carae running to this place and at once dug
the man out of tbe pit. He was only just alive and was very thin and
exhausted frora. lying so long in tbe grave, and was ready to die, when
Gray- Wolf reached hira. He went with the wolves and they furnished
hira the raeat to give him strength again.
After seme time had elapsed be obtained his usual strength again,
but be did not know where his own home was. The gray wolves went
away to locate it and found it along the river. So they went with
hira and turned hira loose in the camp, to tbe surprise of his own rela
tives. Tbey were all glad to see him.
He told the people tbe reason of bis absence, and of his rescue.
He iramediately ordered a big pemraican raade, for Gray-Wolf, with
other wolves, bad asked for it. They were waiting, sitting in a half-
moon circle, at sorae distance frora the camp. So the pemmican was
made. The sister-in-law (Badger- Woman) then packed it and was
ordered to carrs^ it for the brother. So tbey both went to feed it to the

192 Field Columbian Museum — Anthropology, Vol. V.
wolves and coyotes. They reached the place. "Now, Badger- Woman,
carry your burden to tbe center where those old gray wolves are, and
leave it," said the brother. She went and unloaded it from her back.
Just wben she dropped it on the ground, this brother said to the ani
mals, "Here is your pemraican, together with the woraan." She was
eaten in no tirae.

The brother was saved, but she was destroyed for ber wicked
deed, and she was no longer a part of the pecple, but placed with the
rest of the animals. She (i. e., the badger skin) is called by the old
raen, "Sbe-dropped-her-brotber-in-law," wben preparing tbe body of
the badger for the Sun-dance lodge. — D.
Told by Black-Horse. Cf. Nos. 87 and 88; also see Nos. 89 and 121. The equivalent of
*' badger" in ..^rapaho is '* murderer."
87. — -Badger- Woman.
There was a carap-circle near the river. This was- early in the
fall, and tbe people were preparing to obtain the winter's supply of
food. The pasturage was good, but tbe buffalo were far off. Tbe men
bad to travel raany railes before locating tbe herd.
One day a raan and wife, with his only brother, started off early
in search of food and hides. For days they journeyed, until they came
to a broad valley, which had good grass ; and further down there was
a big river, which had plenty of water and wood. Satisfied with the
facilities around tbem, they concluded to raake a perraanent camp for
the bunt. So they camped near tbe water and wood. Close to their
camp-ground were sorae sand-bills, which afforded grand scenery.
The husband was very fond of bis brother, and therefore provided
the very best that he bad for his corafort. When they were yet at the
big carap-circle, young woraen were constantly hanging around their
tipi, to win tbe affection of his brother, but they did not succeed. This
only brother was handsorae, and had a peaceable disposition.
After tbe party bad camped, the husband told bis brother that he
himself was to be out a great deal, till very late ; that he must be con
tented at home with bis sister-in-law. The husband also instructed
his wife not to impose upon her brother-in-law, but that she should be
courteous and accoraraodating during his absence. Then, turning to
his brother, be said: "Brother, you raust not try to work out of
doors. You can be at leisure while your sister-in-lavv does all the
chores, etc. If you wish, go up on the hills and see the wonderful
scenery and enjoy nature's gifts." In the mean time, tbe husband was

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 193,,
getting ready for the hunt in the morning. Tbe wife listened, to ber
husband's orders and said nothing.
Tbe husband went out over tbe divide in search of game, while bis
brother and wife remained at home. Tlie brother stayed inside all day,
while tbe wife gathered firewood and cut some tipi pins, poles, and
forks for drying the meat. This day was well spent.
In the evening the husband returned, loaded with fresh beef and
hides. Both the wife and brother went out of the tipi and greeted the
lucky husband. "Ob ! My own husband ! What good luck you have
bad to-day. Surely we cannot starve if you can bring such beef every
day. I know that your brother will be thankful, and sorae day under
take to go on a hunt," said the wife, unloading the ,beef . That evening
they had their first meal of fresh beef, and spent tbe night in jokes and
good wishes for the future.
The next morning all arose early and got their breakfast with more
energy. "Brother, I want you to take things easy ; comb your hair and
dress it, and fix yourself up in good style and with taste ; do as you
please at home, while your sister-in-law does the chores ; and if she tries
to make you work, don't soil your hands,'' said the man. The wife
smiled and said that her brother-in-law was too handsome for dirty
work. "Well, it is not because he is pretty, but that I love bim dearly,"
said tbe husband. "I love hira too," said tbe wife, facing to the door
and slicing the raeat.
The husband soon got ready and started off again. Shortly after
he had gone, his' wife stepped out and saw hira going over the divide.
Her brother-in-law had reraained on the bed and had gone to sleep,
for raore rest. While she was looking around the horizon, she took a
deep breath and thought that, ber brother-in-law being so pretty, this
was tbe only opportunity to win his affections.
She took up sorae firewood and said, "I must get an extra meal for
my brother-in-law. Maybe be will relish a roasted muscle and -some
marrowy She brought in tbe firewood and soon started a fire.
After she had prepared tbe victuals, she wakened her brother-in-
law and gave it to hira, saying, "Brother-in-law, here is your meal
which I have prepared ; take it and eat it, for my sake." Her brother-
in-law hesitated somewhat, but finally took tbe bowl ^nd ate the con
tents. Before he couldHnish bis meal the wife got up and took a seat
by hira and threw her arras around bis neck, and with deep sighs, be
gan to tempt bim, saying, "My brother-in-law, will you be obliging to
day ; you and I are alone in this tipi. It is my desire to love you more
than I do your brother, for you are so handsome, and have a quiet dis-

194 Field Columbian Museum — Anthropology, Vol. V.
position. If you do not raind, I will kiss you, to show that I ara fas
cinated. Shall we not have an everlasting love established between us
to-day ? Surely you have bad no experience of women, and I am here
to shew you. Forsake your brother now and let us be good friends,"
said she.
"Ob, no, sister-in-law, I can't under any circumstances consent
to sucb a foolish act, for I love my brother dearly. To do such a thing
would be a disgrace forever ; besides, I want to be good to him and to
you. Please leave me alone, and don't mention this again. I thank you
very much for the favor, but I can't do what you want rae to do," said
he, breaking away frora her. Tbe wife took it calmly and went to do
other chores, while ber brother-in-law went out to tbe top of a hill and
sat down, where he passed tbe day in deep thought.
In the evening the husband started homeward and the brother,
seeing bim coming, went down frora the hill to the tipi, which was
nicely ornaraented. The wife started the fire and swept the tipi clean.
Tbe brother-in-law got horae, went inside and sat down. The hus
band reached the tipi, loaded with sorae raore fresh beef. The wife went
out and brought in tbe raeat without any words of cheer, but 'somewhat
disgruntled. Of course tbe husband knew nothing of the day's event,
and thought that his wife was tired, and that his brother had had a good
rest ; therefore, be took things quietly at home, for be was not conscious
of his wife's deceitfulness.
The wife soon got supper ready and all ate heartily, passing more
jokes and exchanging hints. Tbe wife, who was busy slicing tbe beef
and placing it on poles to dry, congratulated her husband and somewhat
encouraged her'brotber-in-law to try bis luck at hunting; but her hus
band said it was not necessary for his brother to go out in search of
game ; that he himself could do it. All retired with good feelings, the
husband telling tales to bis brother.
Tbe next morning tbey all got up early again and ate breakfast.
"Brother, don't try to work, but enjoy nature outside and go to the
hills and view the pretty landscape. Get cut and sraell the fragrance
of the grass and flowers along the river. You don't need to help my
wife. She can do this alone," said the husband, as he was getting
ready for the bunt. "No, I don't need any help, I am doing well," said
tbe wife, smiling at ber brother-in-law.
The husband went out with bis bow-case and quiver of arrows and
started off in search of more game. After he had gone, the wife went
to her brother-in-law and began ber begging hira for his love. "Oh,
my dear brother-in-law, will you not yield to me to-day? I like you

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 195
and if you submit I shall love you dearly. I will not mention this to
any one ; don't be afraid of me ! I ara ready, brother-in-law," said she,
hugging and kissing hira. This handsorae young man sat silent and
finaHy said to her, in a raanly voice, "No ! No ! I wih not do such a das
tardly thing to ray dear brother. Your desire with rae is not innocent
and furtberraore, I don't want to comrait an act that would wrong
my brother. He is my only brother living who cares for rae, and I
want you to stop your foolish ideas. Understand that I raean what I
say to you. Go and work at the beef, as ray brother told you," said
he, pushing her hands away and reaching for bis blanket to go out.
The , wife took it calraly and sat down to slice the fresh meat,
partly covering her face, while her brother-in-law went out to tbe hill,
where he sat all day long, weeping, because he did not like his sister-in-
law's conduct. He prayed that his brother might return early.
In tbe evening, as he was still sitting on the top of tbe bill, anx
iously waiting for bis brother's arrival, the husband returned from a
different direction, loaded again with raore fresh beef and bide. Tbe
wife relieved hira of tbe beef. "You brother has not yet returned; be
went tp the bill to see if you were coraing," said tbe wife faintly.
'"Make the fire quickly and boil that tongue for hira," said the husband
as he went out.
Finally the brother got back, went into tbe tipi and sat down on his
bed. The wife gave hira a bowl of water and be washed bis bands.
'"Has ray brother returned?" said ,the husband, still outside. "Yes, be
is washing his hands," said his wife. All had a splendid supper. Tbey
were all in godd humor that night, passing off on each other good
jokes, and exchanging many hints. All retired, and the husband told
a short story for all. So far, this party was being well provided with
beef and hides.
The next morning all rose early, for tbe birds were singing raerrily
near the tipi. After tbey, had had their breakfast, tbe husband fixed
himself up and painted bis face with red paint, as did also tbe brother,
for tbe day. The wife of course did the sarae way, constantly throwing
bints to ber husband. "Well, this is a fine morning, and I want to go
to that distant divide to-day. I think that there are plenty of antelope,
and if I kill one, I shall return soon,'' said he. "Oh, my brother, do not
be gone unnecessarily long," said the brother-in-law. "Yes, corae
home soon," said the wife. So be started off toward the divide.
His wife caught her brother-in-law as he was stepping out of tbe
tipi and held hira while she talked to hira. Finally, the brother-in-law
sat down to please her. "Brother-in-law, you have been indifferent

196 Field Columbian Museum — Anthropology, Vol. V.
long enough ; I ara anxious to have you, to love you with all ray heart.
There is nobody here to correct us. I ara here to tell you that I am
fascinated by your sweet face, and I am asking for an immediate re
sponse to my love. Will you?" said she. Her brother-in-law smiled
and answered her, saying that it was useless for ber to wish such a
thing. Said he, "My brother loves rae for this very reason ; he does
not want rae to do anything of the kind, or to go away. I cannot
under any circumstance consent to your wish,^ ray sister-in-law, and I
won't do it, because I love my only brother," said be. The wife was
somewhat discouraged and disheartened as the brother-in-law went to
the top of the hill to keep away from temptation. He felt sorry, so
sorry that he wept all day long, thinking how dreadful his brother's
wife acted. The wife didn't work much this day, for she was think
ing of the pretty young man. She had planned but failed to win. The
brother-in-law was on the bill, still weeping, late in the evening.
Just before sunset the husband came up frora tbe divide, as the
brother-in-law walked down to the tipi. The wife saw the young raan
approaching, raade tbe fire and prepared for supper. He went in and
sat down on bis bed in despair.' "Oh, brother-in-law, don't take this
bard ; you and I can agree some day," said she. It was getting dark.
The husband returned loaded with the beef and bide of an antelope.
His wife went out and brought tbe meat in. "Get the blood which I
prepared and cook it for my brother. Give him a good supper, for I
know he likes venison," said he. "Oh, this is fine blood, and tbe venison
looks tender," said she. Again tbese folks bad a nice meal. Tbe wife
was busy, shaving tbe fresh venison, occasionally uttering a word or
bint or joke to ber husband and brother-in-law. After spending the
evening in good humor, they retired for tbe night.
The next morning tbe husband went out before breakfast, while
bis wife prepared the raeal. They finally had their breakfast and fixed
themselves up for their usual occupations. "Well, my dear brother,
I was so lucky yesterday that I want to go further to get raore bides
for our raoccasins, etc., and you may take your ease as ususal. Wife,
l^repare the bides at once, and be sure that ray brother gets enough at
dinner, and let hira have his tirae to hiraself," said the husband. "Oh,
you need not tell me what to do, for there is work for rae all tbe time.
Go, and get back soon," said she.
Shortly after tbe husband rode away, his wife juraped forward to
ber brother-in-law and began to bug hira. Her brother-in-law wanted
to get out of the tipi, but she held bim around tbe neck, kissing his
cheeks and saying, "Oh, please do consent to give your love to me!

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 197
Can you not be obliging? We shall be happy the rest of our lives.
Say, brother-in-law, I ara anxious ; won't you ?" said she. "No ! No !
1 told you yesterday that I would not forsake ray brother, for I love him
dearly. Leave rae alone," said he, pushing her away. This young raan
wept bitterly and went out expressing sorrow and sadness. This time
the wife ceased her teraptations and decided to do soraething.
The handsorae )'oung raan went a little further on tbe hill and
stayed there all day, weeping because' of the constant teraptation. Tbe
v/ife did not do much wOrk, but began digging a hole under the young
man's bed. This hole was quite deep and partly covered at the top
with a little dirt and some brush. She raade a beautiful bed over the
pit, so that he would not suspect the danger that there was below.
Tbe husband kiHed bis game early in the day, and started back
early. Tbe brother-in-law, seeing his brother coming in tbe distance,
went down from the hill and went to the tipi, feeling somewhat en
couraged, because his brother was returning. He showed many signs
on entering the tipi. "Well, brother-in-law, you have come home early
to-day," said the wife, as tbe young raan walked to his bed. The bed
was fixed up elegantly and tbe young raan sat down to brush his hair.
Suddenly he dropped below, out of sight.
Tbe wife got up and said, "I thought I could fix you Some day!
Take this,, you saucy and foolish creature !" said tbe wife, as she cov
ered hira with dirt. She then fixed tbe bed in proper manner, leaving
nothing to arouse suspicion.
The husband returned, bringing a good supply of fresh beef. The
wife went out to bring in the meat, without saying a word, btit in good
spirits. Upon entering the tipi, the husband asked her if his brother
was sleeping. "No, be has not yet returned," said the wife. "Where
did he go ?" said he. "He started off toward the woods, walking very
fast. I tried to question hira, but be would not stop," said she. "Did
he say when he would be back?" said the husband, trembHng. "Don't
worry about your brother, for he wiU be back some tirae," said she, rub
bing her feet on tbe ground. Her husband was eating, but constantly
he would cease to listen, and often he would give a sigh. "Ob ! that
stick ih the fire raakes the queerest noise," said she, poking at the fire.
Underneath the bed there was a queer noise, which ' sounded like a
human cry. "Say, sister ! Wife !" said tbe husband. "Ob, it is nothing,
it is that piece of sinew in the fire," said she, still poking the fire, into
which she had just thrown a piece of sinew. Tbe husband still beard
a strange noise, but she told him it was the sticks making that strange
music. Finally they both retired, but in different spirits.

198 Field Columbian Museum — Anthropology, Vol. V.
Early in the morning this husband went to the hills to see if his
brother might be in sight, while his wife got breakfast ready. He re
turned much discouraged and ate little breakfast. That day he stayed
at home, watching eagerly for his brother's return, but there was no
sign of him that day until night came on. "Ob, you need not worry
¦over your brother, for he will come home sorae tirae. He is not a baby,"
said she. "I know that he is not a baby, but I don't want him to be
absent from here unnecessarily; I love hira dearly, and I have told
you so repeatedly," said he sarcastically. "Well, neither of us can tell
v/hat has become of hira until to-morrow," said she.
Both retired for the night, and in tbe morning they ate but little
breakfast, talking mostly of the mysterious disappearance of the
brother. The wife felt sorry this day, and did nothing. Her husband
thought really that she did not know of his brother's disappearance, for
ibe was unhappy also. For days and nights, at their lonely camp, tbey
both looked for hira, but without signs of encouragement, till at last
tbey decided that some wild beast or an eneray had killed bim.
So tbey mourned on the hills for days and nights, and then broke
carap, returning to tbe main camp in full raourning. Whatever they
had secured during that tirae they destroyed, and they were left^ desti
tute on account of the lost brother. On their arrival tbe people won
dered at their poor appearance. Tbe hair of both was cut off, their
wearing apparel was partly destroyed, they bad bruised their bodies,
and they bore other signs of raourning. It was told by thera that the
handsorae young raan had disappeared mysteriously, and the whole
tribe wept over tbe loss.
For days and nights tbe husband was seen on the hills, weeping
because of bis brother, while his wife, wbo had cut her hair off, en
joyed herself. When her husband returned home, she gave him some
thing to eat and comforted bim. . "Cease crying, for your brother will
never return. It is better that be should disappear from us raysteriously
than that he should die before our eyes," said she. One night, when
there was no raoon in sight, the husband was out raourning.
Imraediately after these two people went back to the main
carap-circle, a gray wolf had appeared at their old carap-ground.
Gray-Wolf, looking for some scraps of food, heard a strange cry
underground; he listened attentively, wben he heard tbe cry of a
human being. Tbe cry being so intense, it caused bim to have com
passion on the creature below in the ground. So Gray-Wolf walked
off and cried out at four places, like an old raan, for all the wolves and
coyotes to come, "Come! All you gray wolves, black wolves and

Oct., 1903. Arapaho Traditions — -Dorsey and Kroeber. 199
coyotes ! Come over here at once ! Somebody is underground, crying
for raercy and deliverance !, Ob, come quickly, let us see who it is !"
said be. Without rauch delay, there carae all kinds of wolves and
coyotes of all species, running to this place on the old carap-ground.
After they had congregated. Gray- Wolf said that he wanted all to dig
for tbe creature ; that he bad raercy on tbe poor creature pitifully cry
ing underground, and deraanded tbe deliverance of the huraan being,
that he raight learn of the wrong deed which bad been coraraltted. All
tbe animals began digging at tbe ground, and finally they came to a
man, unconscious, thin in flesh, poor in sight and raoveraents. ^
Tbe aniraals got hira out of tbe ground and lifted hira into a stand
ing position and questioned hira about his fate ; he answered that he bad
been buried alive by his sister-in-law because of his virtue. So Gray-
Wolf ordered Black- Wolf to search for food for tbe raan at once,
which was brought to hira. He ate it, and it at once gave bim strength.
He then walked off with Gray- Wolf and others in authority and
lived with thera and was constantly fed by the coyotes.
After be was perfectly well there was yet raourning at the camp
because of his disappearance. Gray-Wolf decided that tbe man
should return to his own brother. So, all the wolves and coyotes as
sembled, and the object was raade known to all; all consented to act
for his benefit. A gray wolf and a black wolf were selected to find the
main camp. So they went off, and returning, reported that it was at
the big river where there was plenty of water and firewood, that tbe
tipis were lighted and that there was singing at different parts of the
carap-circle, but that this husband was still weeping on tbe distant hill
because of bis dear brother. All the wolves and coyotes journeyed
with the young raan, and finally reached tbe big carap-circle.
"Now, young raan, go directly to that raan wbo is crying bitterly,
and tell hira that you have returned safely ; tell hira to cease raourning
and to get his wife and have her prepare a big supply of peraraican,
with a good quantity of sausages for us ; that is all we want of you,"
said Gray- Wolf. ."Thanks! Thank you!" said tbe brother. When,
he reached hira, he told hira that be had returned. The poor husband
could not cease crying, for be was so glad to bear the voice of his
brother again. The husband kissed bis brother dearly and then
went homeward. On the way he told the circumstances of his disap
pearance, and told his brother not to be raad at his wife, but that a just
retribution would be raeted out to ber, etc.
Tbey reached tbe tipi, which was not lighted, for there was still
m.ourning in the family. Both went in, sneezing and coughing in a sor-

20O Field Columbian Museum — Anthropology, Vol. V.
rowful wa}', and then carae tbe wife, walking abruptly up to tbe tipi.
Entering tbe tipi with sorae firewood to light the tipi, she noticed that
there was a guest present. "You ought to have called rae sooner; I
didn't know that you would bring a companion to-night," said she.
"Be careful of what I say to you ; I want you to get rauch pemmican
and gather a supply of sausages at once ! Now go and tell this to your
raother, and prepare this iraraedlately. Go and do it ! for this is my
only brother, my brother who disappeared," said tbe husband.
The wife went to her brother-in-law to hug him and tried to kiss
hira, but be told ber to go and do what her husband commanded. In
a short tirae the peraraican and sausages were provided, and the news of
the return of the handsorae young man spread like a fire. "Sister-in-
law, take tbe victuals and come with me ; corae with good spirit," said
tbe brother-in-law. Having gone within a short distance of the pack
of gray wolves, black wolves and coyotes, tbey stopped. "Stand here
with tbese victuals," said he. Stepping backward, with a loud voice,
he cried, saying, "Here is your food. Gray- Wolf, and all gray wolves
and black wolves and coyotes ! Take it ! Please accept my apprecia
tion of your kindness and good will," said he. So the woman
was devoured, with the food that she prepared. This was the last of
ber. Tbe brother-in-law went back to his brother's tipi and lived there
the rest of bis time. — D.
Told by River-Woman. Cf. No. 86.
88. — Badger- Woman.'
There was a tent standing alone. There were plenty of buffalo
about. A raan and bis wife and his younger brother Hved there. The
man went out hunting, and his younger brother wanted to go with him,
but the elder said : "No, do not. You are a young man. You have
been neat in your dress and I do not want you to bloody yourself."
The young man had fine clothing and tbe best bed that could be pro
vided. Wben bis elder brother went off, the young raan went to a Jiill
at a little distance and sat down there. At noon he carae back to eat.
His sister-in-law began to love hira. "Here we are alone by ourselves.
I like you and want to be your friend. There is nothing why you can
not love me. I ara beautiful, so are you. Why should we not lie to
gether?" But the young man said: "No, I would not do it. I love
my brother too much. I pity hira." Then he went back on tbe, bill again
and remained sitting there. In the evening when be saw his brother
coming at a distance, he went back to tbe tent. Next morning his
^ Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 201
elder brother again went out bunting buffalo. Wben he was away for
some tirae and tbe two were by themselves, the woman again said to
her brother-in-law : " Lo.ok at me ! Look at my body ! It is good and
clean. You can take rae if you will." But tbe young raan said: "No,
I win not. My brother provides the food for rae, and this is bis own
tent in which I ara living." So be went and sat on the hill again. When
he got hungry he carae back. The woman asked him : "Will you not
do what I ask you ? We are alone ; there is no one here ; look at rae."
But the young raan looked down. He would not look at his sister-in-
law. He said to her : "Do not desire rae ; I love ray brother too much."
Mulier respondit: "Quamquam iuvenis es, taraen raecura coire non
vis ; tu solus es qui coire recuses. Quin facis quod ego te rogo, quae
et tibi raorera gero et corpus raeum trado quocumque raodo uten-
dura?" While she was still talking the young man went out. He werit
to the top of a bill and cried, feeling sorry when be thought what his
sister-in-law wished him to do. He did not want to wrong bis brother,
whom he loved dearly. After a while he went back to eat, and entered
the tent. His bed was at' the back, clean and free frora dust. He sat-
down and the bed gave way, precipitating hira into a deep hole which
the woraan bad dug wben the young raan had gone out. She had cov
ered the hole with willows and laid the bedding on top. Now she cov
ered her brother-in-law up in tbe hole, and above it raade the bed again.
In the evening her husband came home. "Where is ray younger
brother?" he asked. "Ob, he has gone traveling somewhere and may
come back some tirae," said tbe woman. She had already taken a
spleen and was cooking it on the fire. As her husband sat in the tent
he heard some one calling, and said : "Who can it be ? I heard some
one shouting!" "Can you not hear, it is this spleen which is cook
ing ?" said the woman. Still be continued to hear faint shouting some
where. As his wife told hira nothing about bis younger brother, he
decided that he must have gone on to tbe camp. So they went there,
leaving the ground, where the bed had been, looking as if it bad never
been disturbed. Wben tbey reached tbe camp of tbe people, tbe man
asked about his younger brother ; but 'they told thera he had never ar
rived. He thought rauch of bis younger brother and went out on a
mountain to cry. The yvoman also went out to cry. Then young raen
who were waiting outside for women, heard this woman saying as she
cried: "I caused ray brother-in-law to fall into a bole." "Listen
tc what this woraan is sayingV' said the young men. "I dropped him
in," she cried.
A young wolverine came to tbe place where the three people had

202 Field Columbian Museum — Anthropology, Vol. V.
camped, looking for leavings. Hearing some one crying, he listened,
putting his ear to the ground. He thought there must be a man in that
place and pitied him. Then he called his raother, who c^rae and asked :
"What is it?" The young w,ol-\^erine said: "I found a person in a
bole, crying for help. I want bim for my brother; please take bim
out." The wolverine said to hira: "Son, I have not the power alone;
I will call the wolves, tbe coyotes, and the badgers." Then all the
wolves and coyotes and badgers and wolverines came in long files to
where this raan was buried. The old wolverine said : "Please dig out
this raan whora my son took for bis brother.'' Then a wolf dug him
out, and the man eraerged, looking thin and long and dark. He was
nearly dead and too weak to stand or walk. Then the wolf said : "Now
I have brought him out for vou; eat him if you want to." "No," said
tbe raother of the young wolverine. "My son asks .that this raan may be
his brother. Please do as be asks and do not eat the person." Then
tbey all consented. The wolf went off, and, coming back, brought
dry buffalo raeat, which be gave to the raan to strengthen hira. The
coyote went and brought raeat frora the backbone. Then the badger
went off and brought back peraraican. Tbe wolverine started out and
came back, bringing fine tongue already cooked. All this tbey gave
tbe young man to eat. When be had eaten he went with tbe wolves
and other animals and lived with them. They provided hira with food
until he had regained bis strength. They asked hira : "Do you feel
strong enough to go back ?" He said : "Yes." Then tbey told him :
"Go home, and wben you have returned, ask your brother: 'Do
you love your wife?' If he says : 'No, I love you more,' then tell him
to send bis wife out on the prairie with pemraican and stuffed guts for
us.'' Then tbe young raan went off. Meanwhile his elder brother and
his sister-in-law continued to be outdoors raourning for hira, cry
ing because they did not know what had becorae of hira. In his
father's tent was bis bed, still neatly kept ; no one sat or slept on it.
The young raan carae horae at night and lay down in his own bed. In
the morning tbe old raan saw a person in tbe bed. He said to him :
"Please get out of that bed ! It is my son's bed,' and it is for no one
to lie on." Tbe person did not wake, and again tbe old man said:
"Get up, young raan ! Tbe bed belongs to ray son ; no one raust sleep
there." The young man continued to sleep. A third time tbe old man
told him, and then a fourth time. Then tbe young man got up and
said : "I am your son." Wben bis raother beard him she fell down
from joy. Then his elder brother was sent for and came, and it was

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 203
cried out that tbe young man bad returned, and the people aU came in
to see him. But he came back as a person of different appearance, being
thin and bony. His elder brother asked hira what bad happened to hira.
Three times he asked bim without receiving an answer. Each time bis
wife went out. Tbe fourth time tbe young man told his elder brother :
"Your wife wbo has just gone out tried to kill rae. She made a bole
and buried me, but the wolves saved rae. Do you love your wife?"
"No, I love you, my brother. I have been mourning for you." "Well,
the wolves told rae to have your wife bring peraraican and stuffed in
testines out to thera." Tbe third night after, the woraan went off sorae
distance frora the camp-circle. There stood a row of wolves and
coyotes, Hke a bank. She said : "I carae out to see where you were.
I will bring you tbe food you wish." She went back, and tbe next
night, the fourth, she took a load of food, carried it out, and fed it to tbe
wolves. They devoured it. Then those who did not get an)' of it at
tacked her and ate all the flesh frora ber, leaving only bones. Her narae
was Badger-Woman.' — K.
89. — Nariniiha, the Substitute.
There was a sraall camp-circle in a wide bottom near tbe river. In
a family there was a pretty girl wbo had repeatedly refused to marry.
This girl said that she would not raarry, while her own parents were
still providing her wants and luxuries ; besides she desired to indulge
in many social gatherings ..
Further down tbe river, at the mouth of a big creek, there was
another, bigger carap-circle, which afforded greater pleasure. One day
there came a visitor from tbe carap below and inforraed tbe people about
a faraous young man whose narae was Nariniiha.
Sorae time afterwards, this pretty young girl was tempted, and
sought the faraous young raan at the larger camp-circle. At this carap-
circle tbe people had just prepared for a Sun-dance. This was in the
spring of the year, when aH the leaves of various trees and shrubs
were in full bloora. Just outside of the carap-circle there was a well
tanned (worn out) tipi in which tbe faraous young man lived. The
handsome girl, after going throughout tbe camp, finally reached tbe
old woman's tipi.
With a nice transparent goat horn spoon, she entered tbe tipi,
respectfully, and held it to the young man to drink. "This spoonful
1 Cf. Grinnell, Blackfoot Lodge Tales, 78; J. O. Dorsey, Ann. Rep. Bur. Ethn., XI, 478 (Dakota);
Petitot, Trad, Indiennes, 1886, 357 (Chippewayan).

204 Field Columbian Museum — Anthropology, Vol. V.
of water I have this day given ypu for your honor as a special request
from me for immediate marriage," said the handsorae girl. Nariniiha
drank the water frora the spoon, thus accepting.
So the girl seated herself by bim. After a long time, tbe grand
mother of Nariniiha spoke out and said encouragingly: "Well, I am
so glad that you have finally united yourself to a handsome girl; be
sure and be good to her.'' ' I am always busy, and you can stay here;
grandmother is out of water and I wish ydu would go out and get a ves
sel of water for us," said Nariniiha pleasantly. So the girl took a big
vessel and went to tbe river after some water.
"Now, grandmother, while she is gone, I want you to tell her when
I am not around, that I raurder ray wives if they follow rae; be sure
and tell her that I ara very particular with ray corapanions," said
Nariniiha. After the Sun-dance lodge was put up and tbe sun bad just set,
an old man cried out, saying: "Hay! Nariniiha, come over quickly,
for Sasayi is waiting for you ; everything is ready ; come over quickly,
you Nariniiha." Shortly afterwards, Nariniiha went over, and surely be was de
laying tbe 'dancing in." In tbe presence of all, he walked over and
lay down, with his head to tbe center, for Sasayi's platform. The ex
citement became intense every moment.
"Say, young woman, I wish to tell you that my grandson keeps
his companions closely at home; if tbey don't stay with rae during his
absence, he has to raurder thera; so you bad better be careful,'' said. the
old woman to tbe young wife, seating herself on the bed.
At this time, the exciteraent becarae intense, which caused the girl
to comb and dress neatly. Nariniiha, lying flat on the ground, afforded
quite a spectacle to all, for bis head and tail both shook as Sasayi
danced. The new wife, after dressing up, walked over to see the scene.
Peeping through tbe crowd and carrying her spoon, she with great
surprise saw her husband lying flat on tbe ground. "Oh, pshaw ! That
is not tbe kind of husband that I desire for a companion; I thought
from the reports of bim that he was a great man ; I see that he is used
as a platform, and I shall cease to be his wife," said the woman angrily.
So she then walked over, carrying a spoonful of water, and quenched -
the thirst of Sasayi, the new fascinator.
Sasayi was extremely handsome in form and appearance. All the
women took a fancy to bim. but he declined to be a husband.
On this big occasion, when the old men selected raen for their

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 205
superiority and reputation, the narae of Sasayi was not forgotten, for
he belonged to a chief's faraily, besides he was a good man. Thus the
handsome girl finally married the right raan, and Nariniiha had no
wife.

Nariniiha was a badger. Frora that time he has been used for a
drura in the rabbit-tipi and in the offerings-lodge. Nariniiha means
literally, a substitute. — D.
Told by River-Woman. Another version of No. 121. In a brief version from the Northern
Arapaho, Nariniiha is spoken ol as a badger, the First (or Rock) man. He is also called the
" Sufferer."
90. — The White Dog and the Woman.
There was a camp-circle at tbe river. In a faraily there was a
young woraan who had a lodge all to herself ; she reraained single for
a long time. During the time she was alorie she bad done a considerable
amount of work in buffalo robes, painted and quilled, and bad also
made bags of different kinds and sizes, and many other useful articles.
Consequently her own tipi was charming and attractive. Wben at
work, and after water and wood, the young raen would raeet ber to
court ber; but she would not give thera her consent. Of course the
young men as a rule would dress in the best of clothes and act politely
toward her, when advancing; but she would say to thera: "I do not
wish to be bothered, for I ara so busy all the time. It is of no use for
anybody to try to get rae as a wife ; I do not need a raan ; I have every
thing that I need, and am well supplied with food I am satisfied with
what I have; so you had better leave rae and attend to your own
affairs." The prettiest young raen would give ber the best of talking
to win her for a wife, but they all failed.
One night wben she was fast asleep, a young raan lay down on
her bed with her, and wben she awoke she saw a young raan dressed
in good clothes, with a beautiful buffalo robe, which was painted in
lime (white), and she was overpowered. ' It has been a long time that
I have refused raen, but now I ara bothered," she said. After tbey slept
together, she reached back of the bed and stuck ber hand into a red
paint bag and painted tbe robe of the young man, to identify him. She
did this as if she were bugging ber lover. After tbey had passed a
good night, the young raan got up and went out.
In the morning, after she bad breakfast, she took an axe and
rawhide rope and started for tbe wood. "I want to find out wbo this
young man is and what faraily he belongs to," she said. As she was
chopping near the edge of the timber, and about to load herself, there

2o6 Field Columbian Museum — Anthropology, Vol. V.
came a large white dog, wagging his tail, and smiling at her. "Oh,
pshaw ! If this is the creature that slept with me last night, I do not
want bim," she said. She saw her finger-marks on the dog's back in
red paint. She got mad and took her axe and struck him on tbe fore
head. She then left the dog and went home in despair, disgusted.
When she got up the next raorning she was in a family way. but she
kept this secret, staying in her tent pretty closely, doing less work. One
night she gave birth to twin dogs, male and female, which she loved^
and carefully cared- for. She would keep inside her tipi, at tbe same
tirae doing ber work. Tbe little puppies grew rapidly and played by
the tipi door. Tbey would soraetimes get outside, but she took tbem
inside and gave thera things to play with. Of course tbe little ones
would go to their raother and she nursed thera fronj ber breast. One
raorning, wben she slept quite late, tbe little ones got out and started
off. When she awoke, she found that her puppies had wandered off.
She got scared and went and found their tracks, pointing in a straight
direction. After putting up her luncheon and providing herself with
leggings and moccasins, she followed their trail. She followed tbem,
seeing the tracks like little puppies, until noon, when the tracks became
like those of humans.
Since she was on the proper trail, she decided to keep on. She
said, "I am going to find ray children for I cannot live without them.
I love tbem dearly." The tracks were fresh then, leading toward the
sunset. She was walking very fast this time, expecting to catch up
with them. It was about sundown, when, in front of her, she saw a
tipi painted red, facing toward ber. "I ara glad to get my children
back," she said, seeing thera playing outside. _When she went near
tbe tipi she saw a raan's shadow inside, and beard tbe children asking
thei."- father to receive her. "Ob, father! Our raother is coraing! Will
you please let ber corae in ! We love her dearly ! Can you do what
we want you to do?" asked the children. But tbe father would not
answer. The fourth time the father said to tbe children, "Let ber come
in." When she went in, she saw a man painted red and with a robe in
white paint (lime), sitting at the center of the back of tbe tipi. His
forehead was wrapped with a white skin and be was looking toward
the ground, paying no attention to her. The little ones were still
arausing theraselves, inside and outside. "I have traveled all day long,
in search of ray children, and have tracked thera into this tipi of yours,"
said the woraan. "Well ! I ara the man wbo went into your tent and
slept with you. I went to meet you one raorning in tbe timber and

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 207
you got raad and struck rae. You said that you would not have a raan
such as I. Noyy the best thing for you to do is to go back home, and
leave these children. I will take care of them," said the father. Still,
she asked that she might take them back.
It is not known whether she succeeded or not.

This dog that slept with the woman was tbe sun. In our daily
lives, whatever we do, whether good or bad, tbe dog does not interfere
with us ; nor does it with all the deeds of raen and women. — D.
Told by Spotted- Woman. Incomplete; see also Nos. gi and 92. This tale is told in connec
tion with the origin of the Dog-soldiers among the Arapaho and is found among the Pawnee. (See
notes to No. 91, and Boas, Journ. Am. Folk-Lore, Vol. X, p. 37.)
91. — The White Dog and the Woman.'
There was ,a beautiful woman wbo was unmarried because she
thought too much of herself. All thought tbey could marry her, but she
could not be persuaded, for she did not want to raarry. She was
wealthy ; she had her own tent, and everything that belonged in it was
hers, and it was all good. She was attractive and desired by all, but
she would not think of raarrying. She refused gifts of property. It
was wondered wbo it would be that would get tbe best of this woman
that was so difficult to persuade and so proud. Finally, one night, all
the young men wbo desired her bad gone back disappointed. Late at
night the woman awoke. Alas ! to ber surprise a young raan was lying
with her. His robe was entirely white. "Who can he be, this one
wbo is lying with me? Alas, I thought too highly of myself. Who
can be be lying here?" she sai'i to herself. Then she thought : "Let me
find out who be is, this one with tbe white robe,'' she said. She put
her hand out to the side of tbe tent, feeling for her paint. Then she
put her whole hand in tbe paint-bag, and embracing hira, she put ber
hand on bis back. "I wish I knew who he is," she said. "I wonder
who it can be. How did he know about rae? Alas, he overcarae me,
I who thought so much of myself. I would I knew my lover. Wbo can
he be?" When it began to dawn tbe young raan went out. As soon
as it was day and she had eaten, she went out to get wood. "He will
corae to me himself," she said. She looked in search of hira. To her
surprise a large dog ran out of the timber, wagging his tail and smiling
> From informant A, secured by him from informant F. Text. Informant H, Northern Ara'
pabo, on being asked whether he knew this myth, said that he did not, and made the question the
occasion for a protest against the incorrect relation of traditions by the Southern Arapaho and
Cheyenne.

2o8 Field Columbian Museum — Anthropology, Vol. V.
like a young raan. He was entirely white, and as he came running
there was the figure of a hand painted oh bis back. "Alas! I fool!
Why was I so proud of my body ? I did not think that I should have
such a lover as this ugly one. I thought my body too good." She
struck tbe dog on tbe bead with her axe to kill it. Then she went back,
carrying her wood. And the woman became with child ; quickly she was
pregnant, and soon ready to give birth. She never ceased thinking of
him who came into her tent. After a time she becarae sick, but no
one knew it. Without difficulty, like a dog, she gave birth to two
little dogs and two little bitches. "Alas ! Indeed I did not think this
wben I thought so rauch of myself," said the woraan when she gave
birth to them. Gradually tbe little dogs grew larger and, played about
inside the tent. The woman loved tbe children and fed them and they
grew fast. Every raorning she used to sit outside ber tent. Then she
saw a dog's tracks leading to tbe door, and turning back. To ber
surprise sraall tracks followed thera. "Alas, ray children, where have
tbey gone? Where did they go? For I love thera." She ran into her
tent, took all her raoccasins that were good, and made them into a
bundle. Then she followed straight after her children's tracks. All
her way she followed the tracks. There was one large track and fol
lowing this the little ones of the children, of her beloved dog-children.
At last the tracks became different. They were tbe tracks of a real
huraan person and of children. "My children whom I love, I wonder
where they are going ! Alas, I wish I could see tbem ! Where will they
go?" She came to a tent, painted all red, directly before ber as she
Vifas going. The tracks and those of tbe following children led straight
to the tent. When she came close she saw a man whose bead was
bound ; and the robe he wore was entirely red. "Come, look out !" said
tbe man to his children, and one of them looked out. "Father, it is my
raother wbo has come !" he said. Another one peeped out. "Indeed, it
is she, it is our mother," be told bis father. Right in front of the
tent the woman stopped. "What do you come for ?'' the man said to her
from inside. "I carae for ray children." said the woraan. "No. Go
back," tbe man said to her. "Fa,tber, let my mother in !" said one of
the children. "No, tell ber to turn back," said tbe raan. "Corae, father,
let ray mother in ! Let her in, father." "V\^ell, then, tell her to come in."
Then tbe woman entered. She was surprised to see a handsorae young
man sitting at the back of the tent. He wore a fine robe. "What do
you wish? You did wrong to rae. You must go back." be said to her.
"If you had only looked like that before ! If you bad looked as you do
now when you first came to me, I would not have wronged you," she

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 209
said. He was tbe sun. The sun was tbe white dog. Then this woraan
went back. Whether she went back with one of ber children or v^ent
alone, is not known.' — K.

92. — The White Dog, the Woman, and the Seven Puppies.
There was a big carap-circle along the river bottom which stood
near the edge of some timber. Araong the people there were a raan,
wife, daughter and young boy.
This famiily was noted for their beautiful daughter and for their
reputation and character. The fact is, this daughter had a separate
tipi. In this tipi she bad a good time to herself, doing quill work ; be
sides, she kept her tipi in good condition. This tipi was beautifully
ornamented, with discs and pendants, which made it very attractive.
This woman with her tipi charmed raany arabitious young men,
but she was known to exclude all callers for her own good. She had
plenty of horses, tipi furniture, various kinds of food in parfleches and
plenty of everything for comfort.' During tbe day and at night young
men of all ages and according to their appearance courted this daughter
for a wife, but with Httle success. A great many of thera would send
old woraen to the parents, asking or begging for raarriage. Many were
refused, for the reason that tbe daughter objected to any raarriage,
"Oh, pshaw, I can't be a wedded yvife, for being single is a
blessed thing, and besides a profitable thing. It is no use for young
men to corae around and bother rae, for I ara always busy with my
work. Those old women ought to know by this time that I have no
desire for a husband. I know ray little brother has a right to say about
rayself, but I can't help it, just siraply because I don't want to get
married and becorae a servant. So please leave rae alone. Can you
people keep away frora rae for a while?" said the daughter with era-
* This well-known myth is found among the northern Athabascan^, all th^ Eskimo, and along
the North Pacific coast. Among the Cheyenne and Arapaho it appears to reach its southern limit.
Among the Shosboni a brother is substituted for the dog. The tribes of northwestern California
"have myths of the origin of men from afemale dog, as do the Huichol of Mexico (Lumholtz, Mem.
Am. Mus. Nat.- Hist., Ill, 169), and the Blackfeet, but this conceotion is quite a difierent one. The dis
tribution of the present myth is as follows: Eskimo: Kink, Tales and Traditions of the Eskimo, 471;
Boas, Bull. Am. Mus. Nat. Hist., XV, i, '165, Journ. Am. Folk Lore, II, 124, X, 207, Ann. Rep. Bur.
Ethn., VI, 587, 637; Holm, Sagn og Fortaellinger fra Angmagsalik, S6; Kroeber, Journ. Am. Folk
Lore, XII, 168; Murdoch, Am. Naturalist, 1886, 594; Turner, Ann. Rep. Bur. Ethn., XI, 261; Rink,
Am. Anthr., i8g8, I9r (a general discussion). Athabascan; Petitot, Trad. Indiennes du Canada
Nord Quest, 311; Farrand, Mem. Am. Mus. Nat. Hist., IV, 7; Morice, Trans. Can. Inst. IV, 28.
Noyth Pacific Coast: Boas, Indianische Sagen von der Nord Pacifischen Kiiste Amerikas, 25. 93. 118,
132, 2b3, Chinook Texts, 17, Bull. Bur. Ethn., No. 26, 155, Journ. Am. Folk Lore, X, 35; Krause,
Tlinkit Iildianer, 269; Teit, Mem. Am. Folk Lore Soc, VI, 62; Farrand, Mem. km. Miis. Nat. Hist.,
IV, 127. Cheyenne: Journ. ,Am. Folk Lore, XIII, 181 Siberia: Chukchee, Bogoras. Am. Anthr.,
n. s. IV, 618

2IO Field Columbian Museum — Anthropology, Vol. V.
phasis to ber parents. Tbese old parents were from tirae to time coun-
ciling with their son about her,' and tried to persuade her td conduct
herself in a womanly way before tbe people. But she said that as long
as she was a single woman it didn't interfere with any person's busi
ness, besides, she was free froni embarrassments.
In tbe camp there were numerous garaes araong the old and young,
which raade things and people Hvely. One day there carae a white dog
to this daughter's tipi, and stayed around it very closely. This white
dog was outside of the tipi at her side and lay on the ground. When
this daughter went out to the river after a vessel of water, this white
dog would get up, wagging his tail, and start on ahead, following the
foot trail. "Oh, my! I do wish that this dog would get out of the
way. I wonder whose dog it is," said she, taking a stick and throwing
it at him. The white dog dodged away a, short distance and then
turned, sitting erect on its hind legs, watching her go to her tipi. En
tering her tipi with her water, she seated herself on ber bed and took
up ber quilled work for tbe day. Tbe white dog came back and lay
on the ground at her side. *
At noon she went out to bring in some firewood, and at first she
walked behind tbe tipi to straighten tbe guide-poles, when she ran on
to this white dog, lying on the ground. "Pshaw ! What right have
you to corae and be a nuisance around ray tipi ? Get away from there !"
said she, taking a stick and throwing it at bim. The white dog dodged
away a short distance, stopped, turned and sat erect on tbe ground
with both hind legs, and anxiously watched the woraan. This daughter
then took an armful of wood and carried it inside with reluctance. As
she was seating herself again and gathering loose porcupine quills, tbe
white dog went back and lay down on the ground at her side.
In tbe evening this handsome daughter went out again with a ves
sel to go after some raore water. Tbe white dog got up, wagging his
tail, and throwing bis ears back, went on ahead. "Pshaw! I am so
tired of that dog. Surely he is a regular 'tramp' and is of no earthly
account!" said she, taking a stick and throwing it at him. The white
dog dodged away quickly, stopped, turned, and then sat down in an
erect position on bis hind legs. "Afraid of him ? Get away from here !
Look over here with your ugly face, will you ? Oh, you crazy dog, get
away from me, will you?" said she with scornful voice and movement
of irritation. The white dog then squatted for fear of tbe woman's
temper, but kept an eye on her course. After she had entered the tipi
with her water and seated herself at her cooking utensils, at the same
time coughing to clear her throat, the white dog went back and lav

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 211
down by her. She was preparing her supper of good meat earlier than
usual. After eating her supper and placing her property in order and
taste, she went out for a moraent. Turning around to enter, she saw this
same white dog lying on the ground facing tbe entrance. "Pshaw !
Here you are yet, lying against ray tipi. I told you to get away !" said
she, picking up a stick and throwing it at him. The white dog dodged
a little and shook its body slightly, turning his head to watch her
raoveraents. "Say, dear, don't talk so roughly and sharaefuUy at this tirae of
day! The people are now at their tipis, perhaps, at peaceable repose,"
said tbe raother gently, in huraan voice. "Well, I don't want this dog
around ray tipi, fouling the sides of ray tipi. I won't allow it!" said
she, stubbornly. "Yes, dear, that is very true, but look here! You
must be kind, courteous and respectable before tbe people, whether
they are close to you or not," said the raother seriously. Finally this
daughter went to bed, after having driven tbe stake pins outside and
fastening tbe door to keep away intruders.
Sorae time during tbe night this dog entered the lodge without dis
turbing the woraan and lay .on the bed with ber. This woraan being
sound asleep, didn't know what had happened. In fact, the white dog
slept with her until daylight. Usually the dogs awake at that tirae of
the morning and get out. When this woman began to move the white
dog got up and walked out.
After tbe sun bad risen and the people were stirring about, this
woman who had overslept that rao.rning, took a vessel and went out
to the river after some water. As she looked around and walked off,
straightening ber robe, this sarae white dog got up, wagging his tail,
then ran ahead, taking the trail to the river. "Oh, pshaw ! That crazy
dog ! He is a regular nuisance to rae and provokes me ! Get out of
my way, you rascal !" said she, taking up a stick and throwing it at him.
The white dog dodged away to one side of the trail, but kept on along
side of her. "Oh, pshaw! that dog!" said she scornfully. Before
reaching the river, she scolded the dog and picked up a stick and threw
it at hira. Tbe white dog ran away a short distance, stopped sud
denly, turned around and sat down on tbe ground on his bind legs,
anxiously watching her raoveraents. Returning to ber tipi, she was
noticed driving the' white dog away by sorae young raen courting along
the river. Sorae whistled at her to attract ber attention, but did not
move her thoughts. Stopping on the trail for breath, she looked back
and saw tbe white dog following along with stooping bead. "Ob, pshaw.

212 Field Columbian Museum — Anthropology, Vol. V.,
I wish you would get away frora me !" said she, taking up a stick and
throwing it at hira. The white dog ran back a short distance, then
stopped, sitting on both bis legs. "Afraid of him ! What an ugly face !
What are you looking at ?" said she, picking up ber vessel and starting
for her tipi. After she had entered and begun cooking breakfast, tbe
white dog ran back and seated himself on the ground at ber side again.
Night came on. After having quite a time with the dog, she went
to bed. ^ Still the dog would bang around ber tipi. Sorae tirae during
the night the white dog entered, and at this tirae she was awake. "Oh,
pshaw ! Coraing into ray tipi ! You just get out and stay away. Surely
you are forever a nuisance here !" said she, raising herself frora her bed
to reach* for a poking stick to strike hira. The white dog, without
raaking threats, stepped, out, shaking his body outside and then gaped.
'This made her enraged and restless the remainder of the night. The
white dog of course walked off a few paces, then returned, taking a
bed at her side again.
In the raorning she awoke with a frown on her forehead, tossing
tbe things near the door. "Oh ray ! I do wonder if that dirty dog has
nosed the bowls. I do hope that he didn't urinate inside. But, ob my!
be did leave a disgraceful oddr inside," said she with hatred. She
took up a stick and effaced the foot-prints of tbe dog and then threw
a bunch of cedar into tbe fire to purify the tipi.
Taking her vessel, she went out to get sorae water. Looking
around to one side of the door, she saw the white dog getting up, wag
ging his tail and starting off ahead, following the trail. "Oh, pshaw !
There goes that rogue. Here ! Get out of ray path !" said she, picking
up a sraall stick and throwing it at him. The white dog, hearing the
scornful voice, slackened his speed, ran to one side and occasionally
looked back at her. She reached the river, while tbe white dog ran a
little distance below to drink. There were some young men standing
above tbe trail, on higher ground, trying to fish for this woman.
Since she did not stop long enough for anybody to reach ber for social
conversation, it caused many lamentations. After dipping out the
water with her vessel, she walked away briskly, with ber face covered
with bair. (In early days tbe woraen wore their hair loose.) Just
a few paces from her tipi she stopped and rested. Looking back to the
river, she saw those young raen flirting at ber. Thinking that tbe dog
would go off, she took up tbe vessel and started again to tbe tipi. En
tering and starting up a good fire, she began to cook her breakfast,
while this dog had in the raean tirae reached the preraises. While she
was busily clearing away the waste and dusting ber tipi furniture, the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 213
white dog seated hiraself again at her side. During the day, wben she
went out for recreation and for a short visit to her parents, the white
dog 'would be very intiraate, but she kept on driving hira away, at tbe
sarae tirae scolding hira. Night came on and still there was tbe white
dog, continually abused and dtiven away. The woraan was at work
all the tirae, but greatly annoyed by the presence of tbe dog. "Well,
it is getting rather late, and I have to go after fresh water," said
she, folding up ber articles and utensils and wiping the vessel.
So she then went out with the vessel. Looking around closely
and also viewing the carap-circle, there carae that white dog again
from behind tbe tipi, wagging its tail in friendly disposition, and then
running on ahead, following the trail. "Oh, pshaw, there is that tire
some dog again. Here ! I want you to get out of ray path. What
right have you to hang around ray tipi, when I have no earthly use
for you?" said she scornfully, shaking her vessel. Tbe white dog
dodged away quickly, but ran along with ber. He was very quiet and
good natured. She reached the river before sunset and dipped out the
water, carrying it back to her tipi in a different mood. Entering the
tipi and seating herself on her bed, facing the door, she began to. cook
supper. In tbe raean time this white dog had gone back to her side
and lain down. At this tirae she began to think strange thing!;, for her
storaach was getting quite large and to give sudden jerks to. ber body;
also a drowsy feeling came over her.
That evening she went to her parents for a visit. "Ob, raother, I
do wonder what is the raatter with rae. You remeraber that women
tell that wben a woman is pregnant, there are feelings in tbe storaach.
You may know that there are constant raovings in ray storaach. Can
you tell rae tbe sign of this ?" said the daughter in silly voice. "WeH,
I don't know what ails you, unless you are going to have bowel trouble.
You never associated with raen, and it is possible that it is a storaach
complaint," said the mother, gaping to go to sleep. During this con
versation the little son had not yet returned from play, so he did not
hear the slippery tongue. "Oh, ray ! I do hate to go bed early, until
it gets better," said the daughter. "Well, daughter, you bad better go
to bed, for we.are getting very sleepy, besides I have to go out and call
your brother to come home," said the mother, poking tbe fire a little,
while the old raan was at easy repose.
So the daugliter went out, and while pickiQg up sorae sticks of
wood to Hght her tipi, there came that white dog frora tbe side of the
tipi, wagging its tail and showing its teeth. "Ob, pshaw! You get
out of tbe way ! I cannot be social with sucb a creature as you," said

2 14 Field Columbian Museum — Anthropology, Vol. V
she, taking up a sraall stick and throwing it at him. The white dog
dodged away a little distance, then squatted on tbe ground while she
entered. Some time during the night this white dog walked around the
tipi, sneezed and woke up this daughter. All at once a thought came
into her mind, that she must be on the alert then. "I ara going to keep
awake this tirae, and then I can tell if that dog does anything with me
or not. There is some reason for his continual presence. That he is
¦outside now goes to show tbe fact that he must be working to ruin
rae," said she, secretly. Her heart was beating heavy under the ex
citement. About raidnight there came in a raan wearing a white robe, which
afforded to the tipi a delicious odor. This robe was perfuraed with
sweet leaves, etc. This man was rather tall, well formed and very
daring of disposition. The daughter breathed at long intervals and
watched to see what tbe visitor would do. This raan (dog) then
walked loudly and lay down on the bed with her, telling her to move
over a little. "Say, raan, can you be a gentleraan, and not make a rush
at me ! You get out again. If you had bad forraer acquaintance with
me, then entered ray tipi to see rae and talk with rae, it would be dif
ferent ; but sucb actions as you have just shown toward me are not
gratifying. Please leave me alone and go back horae," said she, with
disgusting voice and turning over to the wall. "WeU, woraan, hold
your teraper a little. You may know that for some tirae, in spite of
your hatred toward rae, I have entered this tipi and slept with you.
So now be contented. I ara he that sleeps dutside by your side and
at whora you throw sticks when you see me. Do you hear me plainly?"
said the raan with sorae eraphasis. This woman, hearing the remark,
finally gave up and consented to sleep the rest of the night with the
\'Oung man. She raade no efforts to escape frora him.
Just at dawn, while tbe daughter was fast asleep, this raan got
up and went out, turning to a dog again, and lay down outside at ber
side. While this man was yet lying with tbe woraan, chatting secredy,
be was painted with tbe painted hand on bis white robe. The woman
reached behind her bed and pulled out a paint bag in which there was
red paint, together with tallow. Greasing ber band, she oiled the
paint, and then bugged the visitor, touching him on the back and
leaving the picture of a band. "Now, I can teh who this is, for I can
not feel certain of bis reraarks."
In the raorning this woraan got up frora her bed in deep thought,'
and recklessly took a vessel to go for water to cook with, "I wonder
who that young raan was that carae so bravely. I would like very

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 215
much to see his .face and hear his voice in the daytime. Well, perhaps
he will meet me at the river some tirae," said she faintly. So she got
up, taking the vessel, and went out quickly. Wben she started off
on the trail, in anxiety to see her lover, this white dog came out from
the side of the tipi, bearing that finger-mark, and ran on ahead, follow
ing the trail and prancing about. "Oh, pshaw! Can that be possible?
Well, well! A dog coming into my tipi and sleeping with me. For
nothing could I begin to do that, for I do consider my body a dear one.
I have refused many whose faces are charming. I do hate to be raar
ried. Ob, ray ! That is a dreadful thing ! I do wonder if it is ray own
finger-raark ?" said she, not bothering tbe dog for fear itmight be no
ticed. Reaching the river, she dipped out water with tbe vessel and
started back hastily to her tipi. This white dog followed tbe woman at
a certain distance, without being raolested, and went back to ber side
and sat down. "Now, I raust be getting sorae more wood for myself,
and maybe I can free rayself frora this corapany," said she, taking her
lariat. So she went out to the timber by herself. This white dog started
on ahead and juraped about in front of ber. "Ob, pshaw ! This white
dog places a disgrace upon me, although nobody knows it. Here ! Get
away from me, you rascal !" said she, picking up a little stick and throw
ing it at hira. The white dog then ran off and stopped just at tbe out
skirts of tbe carap and reraained, looking at her. Finally she reached
and began to gather sorae firewood, wben tbe white dog came run
ning up to her, wagging its tail. "Ob, pshaw ! I cannot stand this !"
'said she, just about to start for home. So she took up ber stone axe
and struck with all her raight at the dog, inflicting on one of bis ears
a wound which brought sorae blood. The white dog, being very much
hurt, ran off with pitiable cries, which lasted for some tirae. As this
white dog was on the way to bis own horae, his ear bled rauch and
finally tbe blood clotted. There was another big camp-circle below
the river, where this young man belonged. Entering his own parents'
tipi, he said to tbem : "Ob, father and dear raother, I ara here again
tc be with you. Say, you old folks, raake sorae raoccasins and leggings
and shirts as soon as you can. You raay know that I was raarried out
there and that ray wife got raad and struck my ear,, which bled consider
ably. I wish you would make about seven pair of each kind," said be
with sympathy and much earnestness.
At this time the daughter returned to her tipi, carrying a load of
dry wood, Hberated from tbe dog. In the evening she was restless
from the fact that her condition was changing all the time. She went

2i6 Field Columbian Museum — Anthropology, Vol. V.
to her parents and visited thera, sitting very quietly and suspiciously.
"Say, my dear, what ails you? Has anybody mistreated you by word
or deed? Why are you so tiraid this evening?" said the raother seri
ously. "Well, raother, you reraeraber that 'one day I told you of m'y
strange feeling, and since then I met a young raan, or rather a young
man entered ray tipi at night and plainly told me of ray condition. When
be carae in to see rae, he was a perfect huraan being, but said that he was
that white dog I had constantly driven away with saucy words. The
strange thing is that when I saw him again he was a real dog, and when
I was out after wood be came to rae again, and I got mad and struck
bim on bis ear, which raade him run away," said she. "Well, dear, you
should have been wiser than that. When that dog had entered your tipi
at night you ought to have been kind and courteous, to see the result.
It was not a very good act. Possibly if you had waited patiently better
results would have been attained. He may have been a real man all the
tirae, but as it is you disgraced yourself," said tbe raother. During
the tirae the conversation continued, the daughter "was taken sick. ~
"Ob, ray dear daughter, be brave for the outcorae,'' said tbe raother,
fixing up a place for her corafort the reraainder of tbe night. The
Httle brother, young in mind and having a genial disposition, stayed
closely at home, extending sympathetic feelings for his sister's illness.
Of course be didn't know the trouble until later on. Tbe family were
all together that night at tbe old folks' tipi. The next raorning this
daughter's tipi was soraewhat deserted, for she was at ber parents'
in bed. "Ob, raother! Corae quickly and hold me! Something is
going to drop frora rae ! Oh ! It hurts rae, mother ! Come close to
rae, raother!" said she, shivering frora nervousness. So the mother
went to her and held her body securely. Finally there carae out one
male puppy, which was real white, moving ahout under ber robe.
Shortly afterwards there came out six males in succession, all of one
color. "Oh, my ! There are my grandchildren ! What a fine lot of chil
dren they are ! Let us see ! One, two, three, four, five, six, seven of
them. They are very cute children," said the mother, srailing. "Oh,
pshaw ! Don't make such a big noise about the ugly things ! I don't
Vv^ant them for ray children. Say, brother, take a bag or something
and put tbem all into it and then carry them to the river. You bear?
Throw the bag into a deep place,, and drown thera. Go and do it
quickly!" said tbe sister, taking ber repose after tbe birth. So the
thoughtful little brother took a thin covering and placed all the pup
pies m it. "Say, raother, these nephews of raine are very cute, aren't

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 217
they?" said tbe little boy. "Sliut up, brother! I told you to take
thera to the river .and drown thera !" said tbe sister. "Dear, don't talk
that way to your little brother, be is young yet and does not know what
it is to get a scolding," said tbe mother. "Well, I want those taken to
the river at once. I cannot have thera for children !" said tbe sister.
"All right, here we go ! My ! but tbey are cute little nephews !'' said the
brother as he stepped out of the tipi. After the boy bad gone, there
was deep silence in tbe faraily for fear of tbe daughter's teraper.
As the little boy was carrying the loose bag of seven nephews
to the river to drown thera, a thought carae into his mind. "I cannot do
this, for tbey are lovely and jolly little ones. What I raay do for their
benefit ray sister will not know, so I shall Icok after them for a while,"
said the boy, walking toward the river. As be walked, be would turn
around to see if any one was watching, till at last he stopped at an old
cottonwood tree, which was leaning close to tbe ground. It was a dead
tree. This little boy placed bis burden down for a while, and began
taking the bark frora the leaning tree, until he bad enough. -With
these strips of bark, be built a sraall shelter, and lined it with soft grass.
This shelter had thick layers of bark, which made it quite warm and
safe. Looking around and seeing nobody in sight, he then placed
these puppies inside. They seemed to be contented and cried a little,
but their tiny voices could not be heard at a distance. The Httle boy
returned home with joyful feeling.
"Say, raother, I wish you would give rae a bigger piece of raeat,
for I am going out to play for some time," said tbe little boy. "Poor
Httle boy ! He gets very hungry sometimes. Here is a nice juicy piece.
Take it, and now, dear, you raust not be naughty with your corarades,
and corae hcrae early," said tbe raother. "Oh, yes, raother, you know
very well that I am always on tirae, for meals, and father knows it too,"
said the little boy. So the little boy went out, chewing the food. "Well,
my partners have not yet gotten up. Maybe tbey have already gone to
the river to play on tbe sand-bar, so I guess I bad better go there,"
said the little boy. This little boy was humraing and blowing bfs nose,
to prevent his parents frora objecting to his desire to play away frora
home. This little boy, thankful as be was, reached the shelter and
found the puppies all right. They had all just received their sight,
and were crawling over each other. "Well, dear little nephews, you
are all so pretty and active. I want to play with you this morning,
and I shaH be the leader. Here is a nice juicy piece of meat which I
brought over for you. I wish you would all take a turn and suck it
good. That is tbe best that I can do for you," said tbe little boy. The

2i8 Field Columbian Museum — Anthropology, Vol. V.
little ones being quite thirsty, crawled close to him, reached out their
heads and each received a little nourishment from b'im. He would
hold the piece to tbe first one, then on to the others, until the piece ivas
perfectly dry. "Oh, ray dear little nephews are so pretty!" said .the
little boy, taking one at a time and holding, hugging and kissing them
on their cheeks. After he bad amused himself with the little ones all
the forenoon, be placed all into tbe bark shelter. "Now, dear nephews,
be good to yourselves and stay close inside, while I go back to beg some
more food for rayself, but it will be for your benefit," said the Httle
boy, laughing at thera. This little boy didn't look back, for fear of
being suspected.
"Ob, raother, is dinner over? I bad such a splendid tirae on the,
sand-bar with ray fellow raates that I alraost forgot about tbe dinner,"
said tbe little boy, appearing innocent. "I had intended to save some
for you, anyhow," said tbe mother quickly. "Say, raother! When I
get through with this piece, dip some stock into that big bowl. I am so
hungry that I can load my little stomach all right," said the little boy,
earnestly. "Oh, pshaw, you greedy thing, you are raaking our raother
do things unnecessarily. I wish you would be a little raore respectable,"
said tbe sister with much feeling. "Well, well ! Dear daughter, you
should not speak so harshly to your little brother, for he is a meek and
humble companion. Don't make him discontented at home," said the
mother, pitifully. The sister then only looked at him scornfully, 'but
the little boy was all tbe time talking with the mother about various
garaes, etc. "Here, ray dear child, take your stock and drink it. Surely,
dear, you are quite hungry," said the raother, patting the boy on the
shoulders. "Say, mother, I want to take it outside and let it cool off.
Can't I do it?" said the little boy. "Ob, pshaw, you are a regular nui
sance to our mother," said tbe sister. "Please, daughter, be kind to
your little brother," said the mother with sympathy. So this little boy
went out with a big bowl filled with greasy stock and seated biraself on
the ground for a while.. He was humming away and dipping his fingers
into the stock and licking tbem loudly, so that the folks raight know
that he really was drinking it.
After the folks had ceased to pay attention to bim, he walked off
to play. "Oh, my partners are going back to the sand-bar to play
again. I must be on tbe move or else I shall raiss tbe fun," said the
boy, starting off with tbe bowl of stock. Tbe folks believed that he
bad drank it all, and left the bowl. This little boy reached the shelter
and found the little ones aU right. Tbey were walking about inside

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 219
and occasionally peeped out. "Well, dear nephews, I am so glad to
find you all contented. You are so lovely and charraing that I can't
' help but take you all in ray arms at tbe same time," said tbe little
boy. "Now, nephews, I have brought a bowl of nice greasy stock for
you all, I want you to drink it quickly, so that I can return it soon,
then I can come back again to play with you. The people wiH think
that I am amusing myself if they should see me, but you raust be
quiet and stay close to your tipi." So the little ones got around tbe
bowl outside of the shelter and licked the stock, without taking ranch
breath. "Ob, ray ! that is a very nice one, arid this one too. Tbey are
ah nice and good natured,'' said tbe little boy, rubbing their bodies.
After the little ones had drunk tbe stock or soup, he put thera inside
of the shelter. These little ones had their storaachs loaded heavily,
which gave thera a swelled appearance.
The little boy then carried tbe bowl back to the tipi slyly, then re
turned to thera. "Here I ara again, dear nephews. How , are you
getting along? Come out of there and let us have a good time," said
the little boy. They were getting quite big by this time and able to run
about. This little boy led tbem around, playing hide and seek, bear,
etc. "WeH, nephews, I have got to go back very soon, for my sister
might learn of ray good time. Let us all go back to the shelter," said
tbe little boy, running ahead and tbe little ones following him. These
little ones would prance about him and bite themselves for pastime.
"Now, dear nephews, be contented until I return. I am going back
home and have a good rest. So you had all better go inside and do
the same," said tbe little boy. These little ones entered the shelter,
while he started off, jumping about on tbe way. Before reaching his
home, he stopped at sorae blue-stem grass and played by himself, hum
ming away and bowling once in a while, so that the old folks might
thmk that he was enjoying himself. It was getting quite late. Still tbe
boy amused himself at a short distance. "Oh, Big-Belly (an expres
sion applied to a small boy, for the reason that his stomach is never
empty), come here quickly and come home and eat your supper," said
the mother with clear voice. The little boy ceased playing and went
over to tbe tipi singing and whistling on the way.
"Say, mother, I was playing husband by myself below that tall
grass," said the little boy, "Is that so? Well! You are so funny!
Take this and eat it, then get to bed," said the mother. "Give me a
bigger piece, mother, for I 'ara so hungry," said the little boy, smacking
his Hps. "Well; here, you take this fat piece and when you get enough.

220 Field Columbian Museum--Anthropology, Vol. V.
save tbe rest for to-raorrow," said the mother. The faraily then retired
for tbe night. At this time the. sister was able to get up and do the
chores herself, but visited the parents at meal time.
In the raorning tbe faraily rose very early. This little boy was
quite happy and would assist the raother at anything. While she was
getting some things ready for the meal, this little boy spoke out and
said to bis mother, "Say, mother, I do wish you would be kind enough
to raake a gravy or soup of clotted blood, mixed with nits (blooms
which contains sraall seeds like those of tbe toraato and grow in ponds
and along tbe edges of lakes), and if you have not the nits, raake it
plain, with clotted blood ; I am very fond of it,'' said the little boy.
(Whether the raother had a bag of aniraal's blood, or scrapings from
rawhide, is uncertain. These scrapings are called clotted bloods, and
m.ake a good gravy or soup. It is probable that the clotted blood of
an aniraal was being boiled for tbe boy.) "Oh ray! You are always
thinking of disagreeable victuals ! Can you not give your raother a
rest sometiraes?" said the sister with passion. "My dear, don't be
too saucy to your little brother. Be good to bim, will you?" said the
mother. Tbe mother then proceeded in preparing the gravy. It was
nicely cooked. "Ob, m.otber, dip a big share for rae, you know that I
am very fond of it, and I would like td carry out in a bowl some raore of
it for luncheon," said the little boy, taking a deep breath. i "Let him
have tbe whole kettle and get satisfied !" said the sister with greater
passion. "All right ! Give it to rae raother, I can drink it all !"
said the little boy. "Here, ray boy, take it outside and drink it up,"
said tbe mother. So the little boy got up, took the kettle, carrying it
out of doors. For some time he sat on the ground with it, dipping his"
fingers within and licking thera. "Well, I see that my partners are go
ing out to play, so I must go too." said tbe little boy, at the same time
secretly picking up tbe kettle. Tbe folks did not suspect bis actions.
Reaching the shelter be saw that tbe little ones had been out
playing close to the shelter. "Is not that a pretty trick? My! Tbey
are getting smart and active," said the little boy, advancing. to the
shelter. "Say, nephews, I ara here again. Corae out here. Here is a
kettle of gravy for you all, I bad to sneak away with it." Tbe little
ones, quite large at this tirae, carae out and pranced about near him.
After tbey had drank the gravy, this little boy slyly returned the kettle
and returned to tbem. "Well, dear nephews, I ara so glad that you are
growing fast. Let us go over to the sand-bar and play there," said
tbe little boy.
When tbe boy carae back from home he found tbe puppies changed

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 221
to seven real boys, playing outside. "All right, let us all "go there. It
must be fine to play on tbe sand-bar," said the sweet tiny voices. So
the party of boys went down to tbe river at a good distance from the
water trail and that whole forenoon they araused theraselves. Tbe
women would see the young boys at play, but paid but little attention
to them. Just before noon this little boy said, "WeU, it is getting
toward noon. We raust be getting back to tbe shelter.'' Reaching the
place he told thera to enter. After tbe boys were seated inside, they
were all changed to seven young puppies, round, fat and very clean.
"If ray own sister still objects to ray longing for food frora my mother,
then I shall tell mother to fix up a big raeal. I will then corae after you
all," said tbe Httle boy.
"Mother, give rae a big bowl of dinner, I have been playing so
hard that I soon got very hungry." "Ob, pshaw, I think that you
didn't throw away those puppies. I suspect that you are taking care
of thera, feeding tbem right along. When you get there, I want you
to take them and drown them. Be sure and do this ! You hear?" said
the sister, angrily. "Yes, I think that you are so cruel as to abuse my
little nephews. I want you to know that I have taken great pains in
looking after them," said tbe little boy to his sister. "Taking care of
those ugly creatures 1 Well, I do declare ! Go and drown thera, for I
don't want thera for children!" said she, scornfully. "Say, my dear
daughter, don't talk that way to your little brother. I think you ought
to respect him by this tirae, for he is growing fast," said tbe raother.
After the little boy bad eaten bis dinner he went out again to the
place without fear. In a short time this little boy fetched aH tbe little
ones into their tipi by file. "Mother, look at my nephews ! Aren't tbey
pretty and plurnp? I wish you would cook a big feast for thera," said
the little boy.
At the other carap below tbe people had beard that a woman, who
objected to living with a man, had given birth to young puppies. This
was known at the tirae the young man bad reached tbe camp and en
tered his parents' tipi. "Oh, pshaw ! I wish you would take tbem at
once," said the sister. "Well, I will take them out to the river and we
shall have games on tbe sand-bar. If their father coraes after them I
shall have to let them go," said tbe little boy, faintly. "Corae: on,
nephews, let us go back and go to playing on the sand-bar," said the
little boy.
When tbey got up frora their seats there were seven bright looking
youths. Reaching the sand-bar tbe party had a fine tirae, when there
came up a neatly dressed young man frora below tbe river, "I am so

222 Field Columbian MuSeum — Anthropology, Vol. V.
glad to se;e ray children well taken care of by their uncle. Although
you have lived out of doors and lived upon what your uncie brought to
you, it pleases me much. You may know that I have corae after all
of you, for your raother does not treat yo_u well," said tbe young raan.
"Say, brother-in-law, can you leave the oldest one behind and take
the rest with you?" said tbe little boy with tears in his eyes. "Oh, no!
I cannot allow it. I think that ray children will be better taken care of
at my own parents," said tbe young man. So he led thera away, fol
lowing tbe course of the river, toward the carap-circle, while this little
uncle went home with grief. He entered the tipi and seated himself
silently on his relatives' bed- "It is not my fault, but my sister is the
cause of my little nephews ^oing away with their father. I could not
help But weep on the way, to see thera trot off with their father. They
are in fact a very fine and lovely set of young boys," said this little
boy, wiping the tears from his eyes.
While this brother was talking the sister was heart-stricken on
account of her boys leaving for good. So all at once she ran out into
ber own tipi and grabbed her robe and followed her children. Follow
ing their trail frora the sand-bar, she overtook thera about half way.
"Say, father, there comes our raother. Shall we wait for her ? Look,
father, there she is," said the voices. The father to please his children
slackened bis speed, which enabled ber to overtake hirn. "Say, man,
can you let me have the oldest boy and take tbe rest on with you," said
tbe wife, panting. This young man had grabbed a leg bone on tbe
way. "Yes, you can have this leg bone for your daughter, and leave
me alone with my boys," said the young man, giving the leg bone to
her. This bone is called "notariySb," meaning, "taking it out." So the
woman returned with "notariyah," while this young man continued
with bis little boys.
Just about sunset tbey reached the camp-circle and entered the tipi
of tbe old people. "Well, well ! My dear grandchildren, I ara so glad
to see ydu coraing home with your father. Be seated and raake your
selves at horae. Here is your clothing which we have raade for all of
you," said the parents.
While this young man was resting easily after returning home,
there was a sharp pitiful cry of a do-g at tbe tipi. Since he bad the
knowledge of the dogs he didn't like tbe treatment of the dog that
- ni,gbt. So he sent tbe oldest one to the place to inquire of tbe trouble.
So the oldest one went out and ran to tbe place. This mother dog had
a separate 'shelter by tbe side of a tipi. ''What is the trouble with you
out here?" said the errand boy. "I went into the tipi when there was

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 223
no one inside and stole a big piece of fat meat. I did it because my
master would not give rae anything to eat. I got a severe whipping
for it," said the raother dog. "Say, young boy, when you get back
to your father, teh him that I want to be free from this cruel master,"
said the mother dog.
In those days, dogs were used as servants to carry burdens and
pack the tipis from place to place; therefore they were valuable. So
the errand boy ran back to bis_ father and said : "She says that her
master never gives her anything to eat, that there was no one in the
tipi, and being very hungry, she then stole a big piece of fat raeat.
Being suspected of the raisderaeanor, she got a severe whipping for it.
Then she said that she was getting tired of her cruel raasters^and de
sired to be liberated." "Well, in view of the facts just stated, the
desire meets my approval. Let me see — I think there is a big river
which has plenty of water and tiraber across the river and over that
divide. We can all go and live happy the rest of our days. So you
may run back and tell her to think of a plan to get away at night,'' said
the father. So the errand boy ran back to tbe raother dog and said to
her secretly, "My father thinks that your idea is a good one ; that there
is a big river over the divide that has plenty of water and tiraber, where
we can all live the rest of our days. And in order to raake a success
of this, he wants you to think of a plan of getting out frora here at
night," said the errand boy. "Well, I am so glad to know that he ap
proves of it. After the people have gone to sleep, you all corae over
with your father and carry these puppies of raine, and I shall bear
sorae burden myself, too," said the raother dog. So this errand boy ran
back and told his father, saying, "She said that we raust all go over to
her shelter and carry away those little ones and that she will bear the
balance," said the errand boy. "Well, get ready, boys, and let us go,"
said the father, starting off:
So they walked over to her shelter and carried off the little ones
under their arras, and the mother dog followed thera. After getting out
from the carap-circle, fhey stopped and stood all together, facing the
camp. This raan then straightened and advanced a little and with a
loud voice bowled (cried) with a long continuous cry. In a short time
there carae dogs with their young ones to this man and bis children
(seven boys) standing with a raother dog and young ones. While the
people were fast asleep this raan and seven boys with all the dogs
started off, crossed the river, and went over the divide to a big river
m perfect safety.
In the morning one old man cried out, saying, "All you people.

224 Field Columbian Museum — Anthropology, Vol. V.
get up and see what is the trouble. There is no barking of dogs,
neither is there a dog in sight. I am telling you this fact because my
dogs are all gone. Tfieir shelters are all vacated. What has become
cf all the dogs ? Therefore you bad better find out the cause. Just a
Httle after dark there was tbe cry of a lone dog just at the outskirts of
the carap. Think about that. If you can find out tbe origin of tbe dis
appearance of our dogs see tbe raan who knows about thera. We all
know that we cannot get along without them. All of you people had
better hurry and find trace of tbem !" Tbe people went out of their
tipis quickly, searching for their dogs, but the)' were all gone. That
<lay there was quite an excitement and much fault found among the.
people. Tbe next raorning spies (young men by twos), were sent out
into various directions to find the trail of the dogs. (It was found
out that the man with seven boys led the dogs away.) A good raany
returned home with a smell of tbe trail, but there were two young men
who had crossed the river and went over the divide, to go to the river,
which was often spoken of.
In reaching the broad prairie near the river, they saw a smoke
coming out of a tipi, which stood in the raidst of tbe timber. "There,
there ! Don't you see that sraoke in tbe tiraber and that white-locking
tipi too?" said one. "Yes, there is where they are located. Let us
keep .on and see thera," said the other one. So- they kept on until they
reached the edge of the tiraber. They saw long poles containing fresh
meat and dogs at play. These dogs were plump and active and very
sensitive. As soon as tbe dogs saw tbem they made a terrific charge against
their arrival. The raan with his sons were inside, feasting on fresh
raeat and feeding tbe dogs all they could eat. The dogs were about
to bite these young raen, when they yelled for them to stop, but tbey
kept barking at them. Seeing that tbe dogs were in earnest, tbey both
squatted down, and tbe dogs retreated in peace. "Say, partner, we
cannot do much, for those dogs are too fierce and bold. " Let us go
back and tell the people about their permanent camp,'' said one. "All
right, raaybe they can plan a good way to reach tbem," said the other.
So they both returned to the carap-circle and told about the location of
their camp.
Tbe people sent four young raen to see and coax the dogs back to
tbe camp. So tbese four young men started off toward their camp.
By noon they reached the edge of tbe timber and saw a nice looking tipi
in tbe midst of the timber and a herd of fat dogs at play. The "dogs,
seeing thera advancing to the tipi, made a terrific charge against them.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 225
In spite of yelling at them to cease, they were at their heels, and know
ing that the dogs -were in earnest, tbey then squatted down, which
made the dogs retreat. "Well, well ! No wonder those young raen got
back disappointed," said one. "Yes, partner, we had better go back
and tell the people about the conduct of the dogs," said the other one.
So they all returned, ranch disappointed.
Reaching tbe camp, they told the people that they could not get
near to tbe tipi on account of the dogs. "Well, since we are dependent
on the dogs for various purposes, we shall have to send raore young
men out. It is possible that, sending more young men out, we may suc
ceed getting thera to us," said tbe people.
At this tirae the raan with the seven boys knew that tbe people
would insist on inducing a reunion with thera. So the people sent six
young men to raake friendly terms with the man and boys. In other
words, the dogs were the ones wbo fought the raen and kept them
from reaching the tipi. These six young raen walked slowly, discuss
ing a plan to reach the tipi. Sorae would say that there was no use in
going to the tipi, because tbe dogs surely would bite them. Finally
the party reached the edge of the timber and cautiously advanced to tbe
tipi preraises. While they were coraing closer to the tipi, they saw
plenty of raeat banging on poles and fat dogs at play. In fact, tbe dogs
were hog fat. One of the raen grunted a little and attracted the dogs'
attention. The dogs all, seeing tbe raen advancing to the tipi, raade a
plunge at thera. At this tirae these people carae out and yelled at thera,
telling thera to leave tbe raen alone. The mad dogs then retreated to
the tipi, but kept making threats at tbem.
After the men had reached the tipi and greeted the people stand
ing in front of the tipi, viewing the dogs, they said to tbe visitors.
'•'One night that dog was unmercifully treated for stealing a piece of
nice fat raeat frora bis raaster, and she stole it because she was quite
hungry, as were also her puppies. So to get justice for thera they de
cided to leave for gcod. But since you are in earnest for a reunion
we shall let you all corae in and take a feast with us," said the father
.of the seven boys. So the raen were perraitted to enter this dwelling-
place of plenty, and they ate with the people and with the dogs in good
faith and generosity.
After this had happened at this lone tipi with all the dogs, tbey all
returned to the carap with friendly feelings. All the dogs went back
to their respective horaes with better spirits. That dog wbo was badly
abused for stealing, went back to her shelter.
Thus good feeling prevailed again. The people then started on a

226 Field Columbian Museum — Anthropology, Vol. V.
hunt and took tbese dogs along. Toward the close of the day tbey re
turned with dogs well loaded with beeves. This mother dog who got
punished was given fat pieces of meat the first thing, as also were all
the dogs. So tbe dogs reraained to this day. The people went after
buffalo once and then peace was declared. — D.
Told by River-Woman. Cf. Nos. 90 and 91.
93. — ^The She Bear and the Two Brothers.
There were two brothers who had had" no experience with women.
Tbese boys were out in the prairie one day, and while they were con
sulting each other on such topics, they saw at a distance a person walk
ing about; they were somewhat attracted. This person walked over
the divide, and the boys watched closely to see if he carae out of tbe
divide, but he did not appear. So the boys went over to the divide where
this person had gone, and after looking into the woods along the creek
they saw a black creature lying under the shade of a tree. Tbey stopped
and questioned each other. Finally they concluded to find out what
sort of a creature it was. So one brother took oft' his clothes and went
to see the creature. This young man walked very slowly ; on reaching
the creature he saw that it was a black she bear. The bear lay on its back
like a woraan, fast asleep. The bear did not awake, but kept snoring
away. So this boy got up satisfied, and went back to his brother.
"Say, brother, get ready, and let us get away. That aniraal is power
ful," said be. So he put his clothes on again. Both started off toward ¦
horae.. The boys were about home, when they looked back and saw
She-bear was following thera.
Wben this bear wakened she smelled a human being's presence.
She tracked their trail frora herself to the place where the boy bad un
dressed, then she followed tbem closely, until tbey had arrived at a
carap-circle. Inside tbe circle the boys took a zigzag way through tbe
carap to dira the scent of their trail, and therefore get away. But the
bear kept on the trail until she reached th6 tipi where tbe boys went
in. Then she slowly walked to the bed of tbe boys and separated them
and lay on the bed between them.
In the raorning the boys were sleeping rather late and the father
v,'as calling thera to get up to drink and eat their fodd. Finally they
got up, and there was a bear with them. The boy who had had connec
tion with the bear went out, and tbe bear followed him. The father
put up a tent outside for tbe boys and tbe bear, and a big council was
held to decide on the best way to get rid of the aniraal. It was de-

Og.t., 1903. Arapaho Traditions — Dorsey and Kroeber. 227
cided to kill the bear. So wben these boys were sleeping sound, about
raidnight, and when the bear was also asleep, a corapany of Dog Sol
diers carae along and killed her. — D.
Told by Francis Lee. Said to have been obtained from the Sioux.
' 94. — The Adulterous Bear.*
There was a man whose wife often wanted to sleep at the back of
the bed. Her husband, suspecting her, wanted her to take the front of
tbe bed towards the fire. One night he went out for a considerable
time and came back late very slowly and quietly. He saw that some
one had just put his head and half his body into the tent.' Then the
man walked softly up to the person to see who it was. To bis surprise
il was a bear, as he could see by the feet. Then he went back slowly
and quietly and told his brother. "Get your gun and bide yourself at
a' short distance from the tent. I will go inside. Wben tbe bear flees,
shoot hira.'' Then he went in, and when the bear fled the brother shot
him and wounded hira, but did not kill him, and tbe bear escaped.
Tbe husband said to his wife, "This is why you wanted to sleep toward
tbe outside. You have been guilty with the bear. Now we have found
you out and you shall go with hira." He took the gun from his brother
and shot her dead. Tbe bear reached the raountains and showed bis
wound to the other bears and told them of it. They became angry on
account of his injury. They sumraoned each other, and asserabled, and
began to attack the entire carap of tbe people. They killed a nuraber
of thera. Then the people got their bows and arrows and fought thera.
The bears had kiHed part of tbe people, but now were frightened
off.— K.
95. — The Bear and the Old Men.
Two old men were sleeping in a tent with their backs to the fire.
A bear came in, saw thera, and taking a burning stick froip tbe fire,
touched one of them on the back. "Stop your foohshness," said the
man wbo bad been burned. "It raust h^ve been a spark. I did not
touch you," said the other. The bear was outside laughing. After a
time he came in again and burned the other's back. "Stop that," said
the old raan ; "you are trying to do to me what you mistakenly think
i have done to you." The other denied it; they grew angry and took
up stone mauls and began to fight. The bear went off laughing.' — K.
• Informants J.
" Probably under the edge of the tent.
' For a similar idea cf. Russell, Journ. Am. .Folk Lore, XI, 269 (Jicarilla Apache), and Hoffman,
Ann. Rep. Bur. Ethn., XIV, 213 (Menomini).

228 Field Columbian Museum — Anthropology, Vol. V.,
96. — The Bear who painted Himself.'
A number of men who were traveling for war went to a certain
place to obtain yellow paint. As they wert on a high bank tbey saw a
bear at the edge of the stream below tbem. He was painting himself
with yellow paint. He drew streaks over Ifis cheeks, down over his
eyes, and raarked each of his shoulders with his opposite paw.
Then he looked at himself in tbe water. Then he painted his
forehead and tfie back of his head, his sides, and bis hips ; and then he
drew a stripe frora his raouth down bis throat over bis chest. One of
the men cried, "What are you doing, ugly one?" Then the bear cried
out like a person, defecated, and ran off. — K.
97. — The Deceived Bear.''
There was a war party. As they were leaving a river, they saw a
bear coming down the trail towards them. They prepared to ambush
him and got ready to shoot. One of the raen went back to tbe river,
rubbed biraself with raud, and lay down. The bear came, found him,
touched his chest, and felt no breathing. He touched his belly and
sides, but the person did not laugh. He touched his teraples, but felt
nothing raoving. Penem, cura eius caput nudasset, raulcavit, sed etiam
tum mollis erat. Postea corpus in os volvit ungularaque in anum
oderans inseruit. Just as he was about to drag the body off, the man
opened bis eyes, seized the bear by the ears and swung hiraself about ;
tbe others carae shouting, but the bear, excreraento in oranis partes
effuso, fled and escaped. If the man had moved or given a sign of life,
tbe bear would have killed hira. — K.
98. — The Bear and the Skunk.
One day Bear was going along tbe road, and met Skunk, loping
toward bim. Both stopped a certain distance apart. "You raav get out
of my road, for it is mine," said Bear. "Ob, no ! You had better get
out of it, for it belongs to me," said Skunk. "Well ! do you mean to say
that I should get out of this road ? Do you know that I am a powerful
beast? You are such a sraall beast to attack rae. If you don't want
to get hurt, get out of my road," said Bear. "Well, coming to claim
this road, you play foul. Understand that I too am a powerful beast,
therefore you had better leave this road," said Skunk. "Oh, you are
too sraall to tackle me," said Bear. "Yes, I mean what I said. Get out
' Informants J,
^ Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 229
of my road," said Skunk. "You cannot do rauch, such an ugly creature
as you are, having sraall eyes and face, coraing to claira this road. I
tell you to get off this road," said Bear. "Ob, no ! you cannot make me
get out of this road, and you cannot kill me either. There is only one
vital spot about rae," said Skunk.
Bear, seeing a chance to get the best of Skunk, asked -Skunk to
tell hira of the vital spot. "Well then, show rae the vital spot, then I
will leave you alone," said Bear. ""When they want to kill me, they
get behind rae, and look closely at ray rectura," said Skunk. "Well,
then, turn around and let rae look in," said Bear. Skunk then gave
a sharp turn and lifted its tail and opened bis rectura, and told the bear
to come and look at it closely. "Now if you really want to kill rae,
open your eyes wide and take a good glance and I will be dead," said
Skunk. So Bear, wishing to get rid of hira, walked behind hira and stooped
down and took a good glance. Skunk defecated into both of Bear's
,e.yes. He staggered off frora the road, holding, his eyes, and cried
for help. The sting being to rauch for hira, be rolled and rolled
cn the ground, while Skunk yelled for, victory and took a run on the
road.

The dispute over the ownership of the road or trail and the result
shows tbe approach of the disease and tbe healing power. Bear re
serables the plague arid the skunk the raedicine-raan. In all tbe treat
ments upon the sick, the spitting of the medicinal weeds and herbs is
often eraployed, after tbe skunk's action on the bear. The raethod is
used, even in the ceremonial lodges. The medicine-men use tbe skunk
hide for their bags. The road which the skunk took possession of is the
white streak on its back.
When a person gets stung frora a skunk, of course it is very pain
ful to the eyes. Iraraedlately the person calls for an old ractccasin, hav
ing a strong odor, and looks in with his eyes wide open. The eyes are
cleansed again by the odor of the raoccasin. It answers for eye-water.
— D. Told by Francis Lee. In an Osage tale. Opossum causes the death of Skunk in a similar
manner. 99. — The Quarreling Porcupines.'
A party of young raen who were on the war-path caraped for tbe
night. Next raorning tbey heard a woraan crying in the brush near
the bank of the creek. They said, "There rnust be an eneray near us."
^ Informants J.

230 Field Columbian Museum — Anthropology, Vol. V.
So they sent out scouts, while they got ready and prepared their horses.
Then they surrounded the brush. One of the scouts saw two porcu
pines sitting up like persons. Tbe male was' at the right. Soon they
saw him strike the female with his left hand. He struck her repeatedly,
looking angrily at her. She cried. The man raotioned to the others
to corae and look. Then one of them said aloud: "What are you
doing, bad man?" The porcupines looked up and started to run
off.— K. 100. — The Painted Porcupine.
Early in the autumn there was a big carap-circle near the thick
tiraber. Tbe people were having a prosperous year. The .women bad
plenty to do at horae scraping, tanning, painting and quilling hides,.
But porcupine quills were very scarce among the women.
In a certain family the wife was doing much quilled work, but
didn't have enough quills to finish her "vow" (work). This family had
a handsorae daughter, who was very thoughtful and good natured to
her parents. Having heard of a painted porcupine, she said to her
parents one day: "Surely ray dear mother has not enough quills for
ber work ; I am going out to look for that painted porcupine and plead
for marriage in your behalf ; you know that I have no desire for a
companion, but under tbe circumstances I am willing to offer myself to
him ; in the mean tirae you can gather quills and try to make out with
what you have, raother." So this young woraan started off and sought
for a corapanion until she bad reached the horae of the painted por
cupine. "I have oome'over to offer myself to you ; my dear mother is out of
quills at a very important tirae; it is my sincere desire to marry you
so that you may be a help to rae and to ray parents," said the young
woman pitifully. After some time in consideration of the proposal the
painted porcupine accepted, and they becarae a happy couple.
One day while tbey were both outside pf their tipi, sunning them
selves, the porcupine laid bis head across the lap of his new wife, and
said: "Now you can go to picking ray quills (lousing) and deHver
thera to your raother ; at this time of the year I have plenty of quills,
but late in. the summer I have very few, so bear in raind that I cannot
furnish many during tbe hot seasons, but I am ever providing during
tbe fall and winter," said Painted-Porcupine. So the wife began to
pick tbe colored quills, and fill up the bladder bags and took them to
her mother. "Well, I ara so glad to get thera ; you raay teH your bus-
band that I fully appreciate his favor and kindness," said tbe mother,

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 231
taking several bags of porcupine quills which were colored white,
red, yellow and green.
After this raarried daughter had informed her parents in regard to
tbe ways of her husband she went back to bim. Thus the woraen
stiH adhere to the various colors of quills for ornaraenting wearing
apparel, etc.

The young woraan raarried Painted-Porcupine in order to be sup
plied wfth quills, already prepared — i. e., to a well-to-do raan, that had
a good horae and attractive surroundings. — D.
Told by River-Woman. loi. — Thunder-Bird and White-Owl.
When they were in camp White-Owl and Thunder-bird (tbe sum
mer bird) challenged each other for an exhibition of their powers. So
Thunder-bird started up clouds, black as coal, making a tremendous
noise and great wind. White-Owl (the winter bird) started its white
looking clouds, .which raoved fast and thick, the clouds flying very low
and blowing with a piercing wind. Now the black clouds and tbe
white clouds met, but the white clouds of the white bird scattered snow,
which drifted, so that there was a blizzard and nothing could be seen,
and everything was frozen up. So the white bird gained tbe day and
was considered tbe most j>owerful. — D.
Told by Greasy-Face. Found also among the Pawnee, Wichita, and Crows.
102. — RAyv-GuMS AND White-Owl-Woman.
There was a camp-circle near the river. The ground was covered
with snow and there prevailed sharp winds.
In a family there was a young baby just born. Both parents were
very fond of the new baby. As is the custom, this baby was nicely
wrapped up with buffalo chips, reranants of buffalo hide and other
pieces of skin of aniraals.
Tbe young baby was growing fast and was plurap, and at tiraes
very noisy, especially in the fore part of the night. Of course the
parents would do aU they could to calm hira, but be would cry freely
until perfectly exhausted and then go to sleep. Early in the raorn
ing, when the old folks got up, they saw their baby nearly out of his
cradle, but still sound asleep. "Well, well ; I ara so surprised to see
our baby so lively. Surely he is doing well and you can see that he
has tried to. get out," said the wife, sraiHng as she began to unvvrap
him. Tbe child was gentle of disposition during the day and slept

232 Field Columbian Museum — Anthropology, Vol. V.
most of the tirae. When the night carae on, the raother again wrapped
the baby as usual and placed him to sleep. Finally the parents retired,
lying on each side of their child.
Soma time during the night this child got out of his cradle, and
wandered off. Towards dawn he would come back to his cradle
without disturbing his parents. In the morning when the parents got
up they again saw their child nearly out of the cradle, but still sound
asleep. "Oh ! ray dear child is so active and thriving. Just look at his
broad breast and arms," said the wife, as she at this time started the
fire. "Yes, he is quite a boy now," said the husband. The young baby
was still asleep. Late in the day he awoke and began to cry, but closed
his lips tightly. After the mother had unwrapped hira he moved his
bands and feet continually and gazed out of the top of the tipi into the
deep atmosphere. Early at night the mother again wrapped the child
comfortably and placed it to sleep. After the folks had spent some
tirae chatting and telling stories they both retired.
After they had gone to sleep the baby got out of his cradle and
wandered off. Again, in the .morning, they found it partly in the
cradle, still sound asleep.
Before leaving their breakfast they heard across the carap-circle
much weeping and wondered. Another chief had died early in the
raorning. Since this baby was born frequent deaths occurred at night among
the good classes of people. The people began to wonder at it, and
prayed for the discontinuance of lamentations. During the day this
young baby was exceedingly joyful, but closed his Hps raost of the time.
The parents began to suspect the child at this time, because he would
be sleeping yet, when people were stirring about. They decided to
watch him during the night, but somehow they could not keep awake.
Tbe next night the raother wrapped the baby and placed it to sleep.
Both tbe father and the raother lay on each side of their child, so as
to find out its strange way. For a long time they kept awake, watching
their child. Towards raidnight they went to sleep ; and the young child,
hearing his parents snoring away, worked himself gradually out of
bis cradle and wandered off. In the raorning when the parents got up
this young baby was snoring with elevated head and mouth closed.
While they were eating their breakfast, and occasionally glancing
at the child, the mother saw hira open his mouth, and she saw in his
teeth fresE morsels of human flesh. "Say, man, turn and look at those
teeth with raorsels of human flesh. There is the identical person who
kills those chiefs. The baby, though human in forra, raust be a mys-

OfcT., 1903. Arapaho Traditions — Dorsey and Kroeber. 233
tery," said the raother to her husband. After the mother unwrapped
the child it began to stretch itself and work its limbs all day long.
Of course he would go to sleep at intervals.
At this tirae the parents both slept during the day, in order to find
out the strange disposition of the child. Night came and tbe mother
wrapped the baby rather tightly and placed it in the center of the bed
to sleep. When all the people had gone to sleep and all the lights in
the camp were out, the parents pretended to go to sleep, lying on each
side of their child. Late in the night this young baby. Raw-Guras,
woke up and fretted and cried loudly, but these parents both snored.
Raw-Guras, believing they were both sound asleep, went bis way,
slowly leaving his cradle. At tiraes he would look to see if they were
really sound asleep. Raw-Gums then took his pieced buffalo robe and
went out toward a chief's tipi. This chief was tbe only surviving ruler
of tbe tribe, and there was rauch lamentation among the people on
account of the recent losses.
Shortly after Raw-Gums had gone, the parents peeped through
the breastpin holes of their tipi' and watched their child. "Just look
at him, will you? He is such a mysterious being, and we have got to
do something to prevent him from doing his wrong deeds," said the
wife, with deep breath. "Well, yes, we shall plan to get rid of bim
soon, before he kills any raore," said the husband. Raw-Gums walked
briskly to the chief's tipi and entered it. At this time of night there
was a deep calm in the camp ; even the dogs were sound asleep.
The parents watched the child closely until he carae out, car
rying tbe chief in his arms toward the river. "Say, look at him, with
that big man in his arms !" said the wife. "Yes, I think be is a dread
ful being; watch hira closely, to see what he will do with the man,"
said the husband.
Raw-Gums ate this chief's flesh and left only the bones. How
Raw-Gums killed the chiefs was a mystery. The parents saw him
climbing the cottonwood snag, which bad square edges at tbe top, and
drop the remnant of the chief into tbe body of the snag. This snag
was hollow frora top to bottora. After they had seen what their child
was doing at that tirae of night, they both went to sleep. About twi
light Raw-Guras went back t6 the tipi and entered. Walking slowly
toward the bed, and breathing easily, he raanaged to get back to his
own cradle without disturbing the parents ; but tbey both beard hira
entering the tipi, and lay awake.
After the parents had noticed the child's deed with the chief, they
were so afraid that, tbey slept in bed watching the child for fear of

234 Field Columbian Museum — Anthropology, Vol. V.
being injured. Just as soon as the sun had risen, they got up from
bed, and the wife made the fire.
"While the child is still sleeping, please boil enough, beef this
morning and clean out the tipi and spread some mats for seats," said
the husband to bis wife. So his wife hurried in preparing the food,
and soon got it ready. Raw-Guras was still sleeping, all wrapped up,
when the invitation was announced to the men to asserable in this tipi.
Wben tbe .raen had seated themselves they were in somewhat gloomy
spirits, because another chief bad recently, died. This invitation was
an unusual thing, because' in the camp they were still mourning.
"Well, young raen, I have this day called you together in order
to decide on tbe best plan to get rid of this child. Our chiefs have
been taken away by this cruel child. How he kills thera is a raystery.
But we have good proof, for we saw pieces of human flesh remaining
in his teeth. Until lately, while he has slept, his mouth has always
been closed, but yesterday, while we were eating oiir breakfast, my
wife called me to look at bis teeth, and to ray surprise I saw that some
time he bad eaten huraan flesh. Then ray wife and I slept all day and
watched hira last night until he got out of bis cradle and went to that
chief's tipi. After he bad done some act inside, he came out, carrying
the remnant of tbe raan to the river. Reaching a cottonwood snag,
be clirabed it with the body and dropped the body in the hole in the
snag. Wben we both saw hira doing this we began to be afraid of
him. Now, since you men are supposed to correct the evils and sup
press disorder and violence in tbe tribe and carap-circle, I want you
to consider and devise a plan to get rid of this cannibal child," said
the husband. After tbe man had informed tbe raen wbo bad killed the chiefs,
they were very rauch araazed and said nothing for some time. Finally
tbey left it all entirely with the father, and told hira to punish bis child
in tbe best way. So after tbe men bad eaten the feast provided and
had gone back to their respective tipis in despair, tbe father told his
wife to provide him with fat frora the tripe and unwrap the child.
Without rauch conversation with his wife, in order to prevent the
child frora knowing, he then carefully wrapped this baby with the fat,
and with all his might threw it out of doors, and at the same time he
called tbe dogs to plunge for it.
When Raw-Guras lighted on the ground, he becarae a young man,
wearing bis remnant buffalo robe, and began to dance around the cir
cle, singing thus : "A skeleton ! A skeleton !"
When tbe bereaved families heard about Raw-Gum's conduct and

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 235
the disposition of the chiefs' bodies, they went to the cottonwood and
cut it down. At the foot of this hollow snag they found the skeletons
of their chiefs. The ^people, seeing that Raw-Guras was an extra
ordinary man, and on account of the recent mourning araong the peo
ple, broke camp and left the "locality.
Wben the people had deserted the place, an old woraan, White-
Owl-Woman, carae to the place. "Well, I am- so glad to see you ; did
you see me coming?" said old White-Owl- Woman. "Yes, I am en
joying myself on this old camp-ground," said Raw-Gums. "Let us
challenge each other to an exhibition of power. We will erect a blue
stem (grass) and burn it at the bottora. If this blade of grass falls
toward you, then you will have to- seek for good food," said old White-
Owl-Woman. "All right, I am up to all kinds of fun," said Raw-
Gums. So old White-Owl-Woman raade the fire and staked the blue
stem and started it to burn at the bottora. The blue stera burned and
fell toward Raw-Gums. He then at once got up and went to the de
serted camping places and brought in a good dried beef, with sorae ten
derloin fat and gave it to old White-Owl-Woman, who ate it. After
she had eaten the beef, she staked another blue stem by tbe fire and
started to burn it, and it fell toward her. She then got up and went
to the deserted places, and in a short time brought in tenderloin and
dried beef with thick fat, and gave it to Raw-Gums, who at once ate
it. Again she staked a blue stera by the fire and it burned at tbe
, bottom, falling towards the young man. Raw-Gums then got up and
went away to a deserted place and soon brought in a nice fat roll of
pemmican, mixed with berries, and gave it to old White-Owl-Woman,
who at once ate it. "You are a good one, grandchild," said old White-
Owl-Woman, who at tbe same time broke off another blue stem, staked
it and burned it at the bottom. This stera fell toward old White-Owl-
Woman. "Well, I cannot help it, the blue stem burned and fell over
tp me. So I have to go out and provide the food," said she. So she
went about tbe deserted places and soon brought in a delicious roll of
pem.mican, raixed with berries, and delivered it to Raw-Guras. Raw-
Gums received it and ate it with much relish.
"Now, dear grandchild, I shall ask some more questions, and if
you can answer them I then shall consider that you are a powerful raan
with intelligence. In the first place, can you tell rae what is the raost
essential article?" said old White-Owl-Woraan. "WeH, there is only
one article which I consider to be essential for all purposes, and that is
a moccasin," said Raw-Gums. "That is very good, dear grandchild,"
paid old White-Owd- Woraan. Raw-Guras was irapatient. "Say, dear

236 Field Columbian Museum — Anthropology, Vol. V.
grandchild, what is it that never gets tired motidning people to come
over ?" said old White-Owl-Woman, hastily. "Let me see — oh ! It
is the ear-flaps of tbe tipi that wave people to come," said Raw-
Gums, clearing his throat. "Now, can you tell me what it is that never
gets tired of standing in an upright position, and is very attentive on
all occasions?" said old White-Owl-Woman. "Well, old woman, I
cannot think of any but tipi pins, they never get tired of listening, and
always are waiting to hear raore," said Raw-Gums. "WeH, dear
grandchild, what is it that has two paths?" "Ha, ha! It is the nose;
there is no other thing that bears two holes," said Raw-Gums. "Which
travels fast?" said old White-Owl-Woman, lazily. "It is the brain
(thought) that travels swiftly and at great distance," said Raw-Gums.
"What animal is harmless to all ?" said old White-Owl-Woraan. "Well,
tbe most harmless creature is a rabbit, and its color signifies purity and
benevolence," said Raw-Gums, with louder voice. "Which of the two
hands is the raost useful?" asked old White-Owl-Woman. "Let me
see — oh, yes, it is the left hand, because it is harmless, pure and
holy," said Raw-Guras.
"Well, grandchild, you have answered ray questions readily, and
so this day is a glory to you. You raay now strike, ray head at the
top," said old White-Owl-Woraan, stooping down. Raw-Gums then
struck her head with a stone sledge and burst her skull, and so sca:t-
tered tbe brains, which was the snow, melting away gradually. That
is why there is a season of vegetation.

Raw-Gums was a cannibal, though an infant.
If the old woman had not been conquered there would have been
snow all tbe tirae. This story teaches that people raust not tell false
hoods against their corapanions, neighbors and relatives. When a
person has a large faraily, and people talk rauch of hira, his family de
creases in number, and thus is eaten up gradually. — D.
Told by River-Woman. For another version, see No. loi. A similar verbal contest is found
in a Pawnee tale entitled "Speaks-Riddles and Knows-how-to-Solve."
103. — The Skunk and the Rabbit.*
The skunk was going on the trail. just as day was breaking. The
rabbit came along tbe same trail. Each blocked the other's way. "Get
out of ray course, ray friend," said the skunk; "step aside! I tell
you I shall go where it is ray intention to go," "Why should I leave
the path ? I, too, am traveling this trail. Step aside yourself ! Come,
' Informant A; text.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 237
you are slow, while I am in haste!" said the rabbit. "Not so! No!"
said the skunk. "You step aside ! I will go where I raean to, old raan.
Corae, get out of my way ! Be quick ! You are keeping me, I want to
go on." "By no means ! Step aside yourself, old man," said the rabbit.
"Well, let me do soraething for you. Your eyes are bad, you cannot
see. You cannot see ray coraing. I tell you my eyes are good. Just
look at them, old raan. They are good and small. I can see even under
the ground. WeH, shaH I do anything for you? Your eyes are bad.
Come." The skunk turned and stuck out his tail. "Come up close,
look right at it, don't be afraid! Stand near and look closely. Are
j^ou close up now ?" "Yes," said the rabbit, and the skunk discharged
against him. Oh ! The rabbit jumped aside, it smarted so, and rolled
about with his eyes shut. "I told you so, old man," said the skunk.
"What is the matter? I shaH go where I intended. Thus I always
leave them overpowered. I have given you raedicine." ' — K.
104. — Turtle's War-party.'
The people were .going to war. An old man bad been told to cry
out that all were to prepare to go. The turtle heard the announcement
and thought that he, too, would go. When he started, the people bad
already left. Then the wart (wanou) started out and overtook the
turtle. Vulva cum postrema advenisset, una cum eis progressa est.
Ubicumque horaines castra posuerant testudo perveniebat. Pulvere
sordida et scabra et fatiscens verruca quoque perveniebat, in adversum
se volutans ; quacura una veniebat vulva Iuto. maculosa et ore inflam-
mato. Siraulac ad castra pervenerat voce spuraosa (iraitated by nar
rator) dicebat : "Comitor ut mihi bene sit." Penem capite nudatura tra-
hebat testudo. Cura quadriduum homines progressi essent, nivis casus
ita gravis erat ut ultra progredi non possent. Itaque reverterunt, quod
idem fecerunt testudo, et verruca et vulva. The people had already
arrived in carap, and these three were approaching it. The turtle, went
off the trail and reraained there. The wart stopped in the raiddle df the
trail, and reraained there, outside the carap-circle. It said : "This is
where I shall remain, I shall always be found in 'the sarae place, in the
middle of the trail. Vulva, cura ad castra pervenisset, labiis crepans
(smacking) dixit : "Ad castra obtinenda ceteris subsidio esse volui.
Ad mulieres ibo, cum eis raanebo inferiore ventris parte posita. Quo
loco laeta ero; nara suavis est et ab omnibus desiderandus. Viri si me
'For an analogous encounter between coyote and snake, see J. O. Dorsey, The Dhegiha
Language. Contr. N. A. Ethn,, VI, 56'5.
^ Informants J.

238 Field Columbian Museum — Anthropology, Vol. V.
frui volent, ego concedam." Testudo dixit : "Propter oculos pedesque
rubros mas habebor (hiwagaa^x, staHion). Humi vivam et in gramine
ero. Coire opus raeura est. Mulieribus satisfaciam." ^ — K.
105. — The Girl who became a Bear.'
There was a great tribe. The children ,used to play at being bear
in the sand. One of them was an older girl. When they played, she
said : "Bring the claws." Then she would tie the claws to her hands.
They played that she was a bear, living in the sand-hills, and that
about her den berries were thick. The smaller children would come
tc gather berries, and while they were picking, the one that played bear
carae out and attacked thera. She had a little place where she used
to sleep. Once she tore ber younger brother's back, injuring hira. In
tbe evening, when the children all went horae, she said: "Do not tell
thera that I have turned bear. If ray raother asks for me, conceal it
from her. But if you tell, nevertheless, I shall come to tbe camp.-"
When her little brother got home, he did not tell that he was hurt. At
night, when they went to bed, tbey saw soraething about the boy ; and
wben tbey asked him, be told how his elder sister had become. a bear.
Even while he was telling it, the dogs barked, and the one who had be
corae a bear entered the. carap. At once the children and women
mounted swift horses and fled, while the young men remained to fight
the bear. While the rest were fleeing, the little boy who had told and
his sister were left tied together to a cottonwood tree. While tbe men
were still fighting the bear, a scabby dog going about tbe camp pitied
thera as he saw thera bound, and with his teeth he began to loosen the
rope with which they were bound. At last he tore it. When the chil
dren found themselves free, tbey began to flee, following the trail of the '
people at random. By this time the bear had killed those that had
stayed' to keep ber back, and followed the fugitives. Tbe boy lo.o.ked
back. Alas ! she was coraing. The two children bad a ball. Whenever
tbey kicked it, it carried thera along with it. They did this repeatedly
when the bear carae close, until both becarae tired. Then the ball said :
"Throw rae up three tiraes, and the fourth time kick me up. Then you
will rise to this above (the sky) and be happy." The bear came near
again. Then tjie boy threw the ball up three tiraes. When he had
>For various versions of Turtle's war-party, see J. 0. Dorsey, Contr. N. A. Ethn., VI, 271,
(Dhegiha); Hoffman, Ann. Rep. Bur. of Ethn., XIV, 218 (Menomini); Journ. Am. Folk Lore, XIII,
189 (Cheyenne). ' Informant C; text.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 239
thrown it the fourth time and it came down, he kicked it up again.
Then they rose with it. Tbey are three stars in the sky. When the
bear failed to catch thera, she fell back dead.' — K.
106. — Big Owl, Owner-of-Bag.
There was a big carap-circle. In one faraily there were a raan, wife
and a. boy.
One dark nigljit this boy got mad and cried over something. His
mother tried to make hira cease, and wduld make threats at hira. "If
you don't stop this I shall throw ydu out to Owner-of-Bag!" said
the raother to her boy. Still the boy would fight her and throw away
the food which she gave hira. "Say, stop crying! Can't you raind your
mother sometimes," said the mother. "Hii! Hii!" said the boy, kick
ing with his legs. "AH right, Owner-of-Bag, come quickly, here is this
foolish boy," said the raother, taking tbe lad in a lurap, and throwing
him out of the tipi.
As the boy landed he cried with one distinct note, for he entered
into a bag widely opened by Owner-of-Bag in front of the door. When
this boy landed in the bag, Owner-of-Bag imraediately gave hira a raeal
of roasted tongue, or round lurap, which kept hira frofn crying any
more. "I get so tired of hira sometiraes. I always take great pains to
please bim, but be is naturally mean and obstinate," said tbe mother
angrily. The husband, lying on the bed, did not say a word, but crossed
bis legs and gaped loudly every once in a while. "You never try to
make him stop crying ! He will never be over it, if you keep on with
smooth face. For ray part. I di'd just right, and it will be a lesson to.
him," said tbe raother, tossing the utensils around and with a cross
appearance. The light in tbe tipi was getting very dim and finally they both
went to'bed without giving each other answer. This mother thought
that the boy bad gone off to bis relatives for that night. The married
people were very restless that night, wondering if the boy had gone to
sleep with relatives.
Some tirae during tbe night tbe raother woke and ran out to look
for ber boy. She went to her relatives, asking for hira, but he was gone.
For some tirae she was running around from tipi to tipi, weeping for
her lost boy, until she went back to bed.
' Cf. Gros Ventre; Navaho (Matthews, Mem. Am. Folk Lore Soc, V, too); Dhegiha (J. O.
Dorsey, Contr. N. A\ Ethn., VI, 292); Jicarilla Apache (Russell, Journ. Am. Folk Lore, XI, 262.)

240 Field Columbian Museum — Anthropology, Vol. V.
In the morning, after the husband and wife got their breakfast,
relatives began to inquire of their trouble. "The boy got mad and
fought me when I was trying to quiet him, and I threw him out of
doors to punish him, and since that time I am unable to find him," said
the mother. 'Well, well ! We did not hear any boy crying last night.
He might be at bis partner's folks across the carap. Be contented, he
will return soon," said the people standing around close to their tipi.
So she started at the end of tbe carap, searching for her boy, until she
had made a complete circuit, still the boy was missing. "I think thai
you people have hidden my boy from me. Please let me have him
again," said she to the people. "No, no! woman! We would not do
that. If we did know of hira in the carap we. would be glad to let you
know it," said tbe crowd. There was quite a good deal of comment
among tbe people, yet no one could tell the whereabouts of the boy.
Tbe relatives of this husband became somewhat indignant toward tbe
wife. Finally this woman went back to her own tipi in much grief.
While she was lamenting over the mystery of the disappearance of
the boy, a thought carae into her raind. "Well, although I have pun
ished ray child for disobedience in sucb a way that people bitterly
criticise rae for it, I will this day pledge to raake articles with nice,
straight porcupine quiHs." Having provided herself with material,"
she then sat down inside of her tipi, and began ber work in solitude and
continued for days. In tbe first place she bad the patterns cut out, and
designs for porcupine work drawn out on wearing apparel and robes.
For days she worked making two pairs of men's moccasins ; one pair of
woman's leggings with raoccasins attached ; one short shirt quilled from
shoulders to the sides of the chest, also frora shoulders to the hands, arid
pendants of quill designs from each arra ; one scalp-lock shirt orna
mented with discs at the breast and at the back, also bearing scalp lock
pendants from each arm; one buffalo robe, well quilled; one buffalo
robe, called iraage robe or shadow (this robe is a bard one to make, for
it is quilled with many designs) ; one buffalo robe caHed an eagle-de
sign robe (this is also well ornaraented with pictures of eagles at the
four corners of it) , and one buffalo robe called one-hundredth robe (this
robe is also nicely ornamented with parallel lines from~ one end to the
other). During all tbe time she was alone at her work her mind was strictly
on the designs, for she wanted to raake thera correctly so that they
might look tasteful and charming. Of course she would lay her work
aside to cook meals and go out after loads of firewood.
The people had done rauch hunting, etc., and had entirely forgotten

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 241
the disappearance of the boy. Finally this woman finished the articles,
which were very tedious to make, and wrapped thera in one big bundle
and made preparations. "Well, you raay know that I am going' out to
search for my dear child. After I have been gone you raay watch that
divide for my return," said the woman, with signs of adventure. The
relatives, standing around and conversing with each other relative to
her journey then wished her a successful trip. So she packed herself
and started off in steady gait.
As she was traveling along and in deep thought she was attracted
by a voice. "Where are you going to, woraan ?" said this voice. "Well,
I am in search of ray dear child," said the woraan. "Since you are very
sorrowful, and besides, all by yourself, I have taken pity on you.
You shall find hira without any difficulty. Just keep on and follow your
instinct,'' said the voice. The wornan, being very rauch encouraged
by the voice, continued the journey and walked faster this tirae. Going
over tbe broad prairies, crossing ravines, creeks and rivers did not dis
courage her, but increased her courage.
Toward evening she carae in sight of a big river which had thick
timber, and on the other side of it were high cliffs. Tbe running of
the river, and the singing of various kinds of birds produced echoes
throughout the dense forest and along the walls of the high cliffs. The
landscape, although picturesque, looked quite dangerous to tbe eye.
When she reached the river she saw a tipi by itself near the edge of the
river. Advancing to attract the attention of the owner of tbe tipi, there
came out frora within a young boy. "Well, well! There coraes ray
dear mother ! Corae in quickly, raother, before my grandfather returns !
He went out after some beef and I guess be has not got through skin
ning. He is very particular when he is at home," said the boy. So this
woman entered the tipi and her son reraained outside. When she bad
seated herself and looked around, she found that tbe tipi was a big tree
with grape-vines all around.
"Now, dear mother, I know that you have come after rae and it
will be a job to take me away, so I will cover you up in such a way that
he will not notice you," said the boy. This boy was then a little owl,
but conversed with her in her language. The big owl hooted in the
distance, returning with some beef. "Say, mother, get under there, for
he is coraing horae, don't you hear hira?" said Little Owl. So the
woman squatted down underneath a, cover with her bundle, and the
boy owl at once placed his nicely peeled arrow sticks on top of her.
"I have returned, grandchild, but I left a beef for you to skin. Say,

242 Field Columbian Museum — Anthropology, Vol. V.
grandchild, I think that your raother is around, for I smell her foot
prints," hooted Big Owl. "Oh, no, she didn't come," said Little Owl,
sitting close to the fire. ' "Well, then, you bad better go over there and
skin the animal," said Big Owl. "Yes, I will go over directly," said
Little Owl, poking the fire. "But, grandfather, I do not want these
arrow sticks disturbed. I have thera nicely laid at even distances, and if
you should corae in and touch or raove one of thera out of shape I am
going to kill you,'' said Little Owl. "But grandchild, I think that your
mother is here, for I do smell her body,'' said Big Owl. "Ob, no, she
didn't corae.'' said Little Owl, flying away to the beef. In a short
tirae Little Owl returned with tbe beef. "Say, grandchild, I want you
to go out and kill sorae beef to-day. When you go out, go to that hill
and you will find a nice bunch of buffalo. After you have found one,
hold your bag open toward the aniraal and it will go in without trouble,"
said Big Owl. "All right, I shah go over there pretty soon. But I want to
tell you that I don't want ray arrows disturbed to-day,'' said Little Owl,
placing feathers, already prepared, against the beads of the arrows.
"Now, you see these arrow sticks, nicely trimmed and the feathers
placed along the sides of thera? If you corae in and get one feather
out of place, I shall kill you," said Little Owl. "Yes, I think, grand
child, your mother is here, for I do smell her body," said Big Owl.
"Ob, no, she didn't come," said Little Owl, flying away to the hill.
Running down the ravine he saw a bunch of buffalo grazing on
grass, and slowly advanced to the fattest one. After killing it he held
the bag wide open and the buffalo entered it. Placing it on his back
be walked in with tbe vyhole beef. Tbe woman was still under' the ar
rows and covering. Big Owl showed Little Owl how to kill animals
and to bring thera in, at the sarae tirae a'nxious to find out if the woman
was inside. "Say, dear grandchild, I want you to go again and kill
about five buffalo and bring thera in," said Big Owl. '"All right, I will
go over and kill thera, but I want to tell you that you raust not bother
these arrows," said Little Owl. He had already fastened the feathers to
the notched end of the arrows, and he laid thera in a row at an even
distance apart. "Now if you should corae in and get one out of place
I shall kill you," said Little Owl, flying away in search of buffalo again.
Big Owl was in the top of the tipi (tree) when in conversation. "Oh,
dear, grandchild, I am pretty sure your mother is here, for I do smeH
the footprints," said Big Owl. "Oh, no, she is not here," said tbe boy
before leaving the tipi.
Running down the ravine and over another divide, this boy saw
a small herd on the open range, shot and killed five of thera. Opening

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 243
his bag and pointing it toward thera, they entered into tbe bag. Packing
it on his back he walked off with it to the tipi. Entering tbe tipi he
found tbe arrows all right. "Say, grandchild, I ara pretty sure that
your raother is here, for I do sraell her breath," said Big Owl. ''Oh,
no, she is not here," said Little Owl. "Well, then, dear grandchild, I
want you to go out and kill ten buffalo. Be sure and bring tbem," said
Big Owl. '"All right, I will go over right away, but listen to me, I want
you not to bother these arrows." Tbe arrows were not quite finished.
^'See, tbey are all lying at an even distance apart. If you should come m
and move one by accident, I shall kill you surely," said the boy. ''Well,
here, boy, I sraell your mother distinctly. I am quite positive that she
is inside, and coraes to take you away," said Big Owl. "Say, if you
don't believe rae. I want to show this to you." Tbe boy took up tbe
stone club that was inside and stood close to tbe entrance. "Be sure
and not bother these arrows during ray absence," said he. So Little
Owl flew away in search of buffalo.
After locating the aniraals he ran down along the deep ravine into
a bush and sqtiatted, then shot and killed ten of them. This tim'e, he
took pains to skin thera. After getting through with five he carae
home. "Well, old man, you are here," said' the little boy. "Say, grand
father, I wish you would go out and skin the rest of the beeves before it
gets late," said Little Owl. So Big Owl flew away to tbe beeves.
This tirae the woraan got up and told her boy to get ready, that she
wanted to raake her escape. "Say, raother, my grandfather is power
ful and very cunning. If we should start now he will surely overtake
us, for you hear be is coming home," said the little boy. Big Owl
hooted at a short distance away and the woraan went back under the
cover. "My dear grandchild, I didn't skih one because it was getting
late, besides I sraell your mother distinctly," said Big Owl. "Oh, pshaw,
I tell you that she is not here !" Don't you see I ara too busy inside to
notice anything outside," said Little Owl. Big Owl was then quiet for
a while. "Say, grandfather, you had better go back and finish that beef
before dark," said the boy, -with coraraanding voice. "All right, but I
smeO your mother," said Big Owl, flying away.
"Well, raother, he is gone now," said tbe boy with fear. So the
mother got up frora tbe cover and brushed herself a little. Untying her
bundle she took out two pairs of raen's raoccasins and placed one pair
at the entrance, outside'. "Now, dear child, I want you to keep up with
me. We will try and escape from him. He is a ghost, but you are a
human child. You are my child by birth. I took great pains to corae
after you, so you must follow.'' said the woman; stepping oij the first

244 Field Columbian Museum — Anthropology, Vol. V.
pair, then on those at tbe outside, and began to run away at full speed.
When they bad reached a small hill, she placed a pair of woman's leg
gings, then continued their escape.
By this time Big Owl returned and hooted at the top of the tipi,
but there was no answer from below. "You can't get away from me,''
said Big Owl, lighting in front of tbe door. "Well, well ! Here is a
pair of moccasins," said Big Owl,- entering- the tipi. "Here is another
pair they left behind," said Big Owl, looking around inside and he found
that the boy had been carried away by his mother. "You cannot get
away from me," said he, taking up the stone club. With all fury he ran
around and around, counting the porcupine quills on the insteps of the
raoccasins. After finishing those insi.de, he began with those on the
outside. "Oh, no, they cannot get away," said Big Owl, starting off
with full speed. Reaching a sraall hill, he carae to a pair of woman's
leggings. This woman, with her boy, reached a bottom and spread the hand
some short shirt on. the ground, then continued their escape. Big
Owl, after having counted all the porcupine quiHs on tbe leggings said
with anger, "You can't get away from me. There. is no place for you to
hide." When Big Owl reached this short shirt, the woman stopped on
elevated ground and spread a scalp-lock shirt. "My dear boy, run fast,
for we want to get away from hira." "Oh, mother, he will overtake this
shirt and then go for us," said tbe boy, alraost out of breath. "Oh, no,
dear, I am going to kill hira later on." said the raother. Big Owl was
still counting the porcupine quills on the short shirt. He went around
until he had counted every quill, then went on. After the mother
and boy had left, the scalp-lock shirt, they ceased running, for rest.
"Well, dear boy, don't get scared, for he is far behind. Let us walk the
rest of the way," said the mother. 'Ob, no, mother, he is coming fast,"
said the boy. "My boy, look at hira, he is still running around the
scalp-lock shirt and counting the quills," said tbe mother. "Well, let us
run again." said tbe boy, with fear.
Reaching nice level ground, she took from the bundle a 'beautiful
stake-pin robe and spread it evenly. "Now, dear boy, let us continue our
journey. I think he is getting tired by this tirae," said the mother.
At this tirae the big owl had left the scalp-lock shirt and was run
ning very slowly after the woman and the boy.
Tbe mother with ber boy walked up to a small hill again and sfjread
the image or shadow robe, then further on the eagle-design robe.

Oct.; 1903. Arapaho Traditions — Dorsey and Kroeber. 245
The big owl ran around the stake-pin robe, counted the quills on
the designs, and then reached the eagle-design robe, which was some
what complicated.
"Look at him, will you? When he overtakes us I shall kill him.
He is slackening his spyeed now," said the raother. "Yes, but raother,
he is carrying that stone club (the club used for beating dried meat
with)," said the boy, with rolling eyes.
"Well, my dear grandchild's mother must be a wonder. She is a
good one," said Big Owl, leaving the eagle-design robe and starting off
for the chase. At this time Big Owl was sometiraes running and again
walking. "Come on! Run with all your might! Come here and find out
whether you can return alive or not," said the raother. Reaching a
level piece of ground she spread the image or shadow robe, which was
very complicated. "Come on! Run faster!" said the mother to Little
Owl.
"My daughter, I will get you if I can overtake you," said, Big Owl,
after counting the quills on the eagle-design robe. He was very much
weakened and somewhat dizzy.
"Well, dear child, it is no use to run ourselves to death, let us walk
along slowly," said the mother, looking back to see hira. Sure enough.
Big Owl occupied more time on the image or shadow robe than the pre
vious articles. Fdr a long tirae he walked around, stopping to rest,
then going on. After finishing with the robe, he took a deep breath
and started off in the direction of the raother and the boy. Every now
and then he would stumble and fall down. The foam was coraing out
at the corners of his raouth. "Come on ! Run faster ! He is up again
and he is to try again ! He is getting nearer to us," said the mother,
smilingly. Before Big Owl had gained on thera, she then spread the one-hun
dredth robe just a short distance in the timber. The mother and the
boy then went under the bushes to watch hira. With the foara in his
mouth, eyes prominent and panting hard, he reached the one-hundredth
robe. He stood for a short tirae, then began to walk around and
around, until he got to staggering and fell down, exhausted frora the
long chase. Big Owl fell down after he had counted half of the robe.
The mother and the boy arose from tbe ambush and went to him.
Being so helpless frora fatigue, he said to the raother, "You have
conquered me at last ; take this stone club and strike the center of my
forehead. Then take your boy back," said Big Owl.^ "You do not need

246 Field Columbian Museum — Anthropology, Vol. V.
to tell me what to do," said the woman, taking the club and striking the
forehead, completely breaking it to fragraents. "This is the way that
tbe skulls of the dead shaH be treated," said the raother with rauch pride.
That is the reason that the people still crush the dead bones of
people when they accidentally raeet with thera, killing the bad and
evil desires, or driving away the visiting plague. It is said that the owls
are bad people, for they carry off. raan}' sick people, i. e., influence the
people to die.
So tbe mother and the boy left Big Owl and continued their return
journey. Reaching a divide they saw tbe camp-circle, , covered with
•blue smoke.
"There, over yonder, coraes the woraan with her boy !" said the
people, standing outside and gazing at thera. ''Yes, that is she, with the
boy, for she said to us before leaving, to watch the divide closely,"
said the interested ones. At last tbey returned and went back to their
own tipi. While the boy was walking to tbe tipi, people overtook him
from all sides, and shook hands with hira. Even after be was taken
inside tbe tipi many entered and saw him. Thus the faraily was cora
plete again.

When children are quite young and very distressing at meal time,
or during tbe night, their parents would scare them by saying that the
Owner-of-Bag was around, "Here, Owner-of-Bag, take this child, we
cannot make it quiet." "Be still, for be might corae and take you !" Of
course the young children do not know the party, but they do get fright
ened and hold their peace.
When a person is sick or any one sees bad visions or signs of trou
bles, a pledge or vow is raade by the friend to raake any of tbe things
mentioned in the story. Of course there are a good raany things that
are quilled and ornaraented for taste and fashion. They think that
doing those things on behalf of friends brings them purity, strength,
and above all, leads them to health and prosperity.
This woman traced tbe boy and was aided by a voice of a person,
and on ber return, aided by her works in porcupine quills. Sometimes
a woman during pregnancy makfes the vow and raakes the tipi designs,
in order that she raay have an easy delivery. — D.
Told by River-Woman.

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 247
107. — The Red Speckled Horse.
There was a camp-circle near fhe river. Just at the outskirts of
the camp a man and wife camped. He did this because he had quite
a herd of p9nies. His wife would go out after the stock in the evening
and have this red-speckled horse staked out with some of the best
horses. The husband was very fond of this horse and very seldora
used him, and therefore it got very fat and pretty. In the mornings this
wife went out and turned out this red-speckled horse with the rest.
Some of the horses would get out at a short distance, and the wife
would go out to round tbem up. For a long time the wife attended
to the stock, while her husband attended to other duties, etc.
When the wife drove the herd out to a good range, tbe red-
apeckled horse got fascinated with her. In a short, tirae she was in love
with the horse, and every tirae she drove the herd out the red-speckled
horse would have intercourse with her. The wife was somewhat back
ward in attending to the stock, since she had experience with tbe
horse. One morning the husband said to his wife, still asleep : "Say, old
woman, I do wish you would get up now and turn the stock loose. It
is quite late in the day now. Then after breakfast I want you to drive
them beyond that timber by the river. I saw the grass to be in fine
condition the other day. Round up the herd carefully and drive them
before anybody sees the range," So this wife went out and turned the
stock loose. They were going off to a little ravine and grazed. The
wife then prepared for the breakfast. "Be sure and drive thera
beyond the timber, do you hear ?" said tbe husband. After eating their
breakfast, she went out and caught the gentlest mare. She mounted
it and drove the whole herd to the range. The wife returned and at
tended to soraething at horae during the day, until toward evening.
"Say, dear wife, you see that it is quite late in the day. I want you
to go and bring the herd for tbe night. Don't leave a single one, please,"
said the husband. So she went out to the herd and drove thera close to
their tipi.
While they were both trying to catch the red-speckled horse, it
would neigh like a stallion about her. "Oh, pshaw ! I wish you would
behave," said the woraan. After catching the red-speckled horse she
staked bim out by the tipi, also caught the prettiest ones and staked
tbem near tbe tipi.
The next morning, before breakfast, the husband told his wife to
get up again and turn the stock loose, which she did. "Now, dear

.248 Field Columbian Museum — Anthropology, Vol. V.
wife, I want you to drive the herd out to a good range again. Be sure
that there is none missing," said the husband, preparing to do some
thing at horae. After breakfast she went out, carrying her lariat,
caught tbe gentle pony, raounted it and drove the big herd to a good
range. She didn't return until toward noon.
"How is the herd? Do they graze about together?" said the hus
band, leaning back against the lean-back. "Ob, yes, they are so good
about staying together. I would have returned sooner, but I could not
help stopping on tbe biH and watching the herd," said the" wife, seri
ously. "That is good. I am so glad to hear that you take an interest
in the herd," said the husband. The wife then resumed other duties
inside and outside.
"Say, dear wife, it is about the tirae for you to go out after the
herd. Be sure and drive the whole herd," said tbe husband. "All
right, then I will now start. You raust not get out during my absence,
for fear that soraebody raay corae in and disturb our property,'' said
tbe wife emphatically, and started off. In the course of time she
drove in the herd.
"Well, well ! I am glad that you have corae in early. Please
stake that red-speckled horse first, and stake hira near our tipi," said
tbe husband, kindly. So she caught tbe horse and staked hira near the
tipi. When she went near the horse, she attracted hira, and be began
to neigh like a stallion. "Oh, pshaw, what is tbe raatter with you?
Stop your nonsense, will you?" said tbe wife to the horse, who was
kicking the ground and throwing up its tail. She then caught the rest
and staked them. ' Most of the mares that were gentle were being
staked out, which raade the others stay close during the night. The '
raan and wife spent the night in chatting and laughing. Tbey were
very wealthy in stock.
In the morning tbe husband got up early and said to bis wife:
"Say, dear wife, I see that it is about sunrise. Please get up and go
out and turn the stock loose. Be sure and bead tbem off toward that
timber near the river." "Oh, ray dear, I ara so sleepy vet, can't you
go out yourself and attend to them?" said tbe wife, gaping in bed,
"Please get up and do it. Take a big drink of water and then you will
be brighter," said the husband. Finally she went out, and advancing
to tbe red-speckled horse, it began to whinny like a staHion, kicked the
ground and lifted its tail to her. "Oh, pshaw, what do you want? I
wish you would stop your foolishness," said the wife to tbe horse. She
then turned the red-speckled horse loose with the rest. "Now, dear
wife, I AA-ant you to go out again and drive the herd to that good range.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 249
Be careful not to overlook a single one." "All right, I shall start
pretty soon, but you must stay at horae. Look after our tipi," said
the wife, starting off with a lariat.
Reaching the gentle raare, she caught and mounted ber and drove
the herd off to the good range. For a long tirae she did not return,
not until about noon. "Oh, my ! I am unusuaHy tired, for the stock was
so very gay and lively that they scattered among those hills and ra
vines. I had a tirae in holding thera together," said the wife. "Is that
so? Well, tbey never did that before. It raay be that tbey are getting
quite fat and feeling gcod," said the husband, briefly. "Oh, dear, ray
back aches now. That crazy horse kept on walking off with raost of
the horses, which made rae very tired," said the wife. Finally they
both went to their usual occupations at home.
"Here, old woman, come in! I want to tell you something." The
wife came in with weary appearance. "I want you' to go out again this
evening and round up the herd. Be sure and drive thera over before
sunset. Count thera before starting to corae in," said tbe husband.
"Ob, dear, I hate to go out this time. You had better do it yourself,''
said the wife. "Well, old woraan, it is easy to go out and drive tbe herd
to our premises. So please to go and drive thera early, so we can have
more time for pleasure," said the husband.
At last she got up and went out lazily, carrying her lariat under
her arra. Reaching the gentle raare, she caught and raounted her and
drove the herd into the outskirts of the carap-circle. Whenever the
herd was driven in the people would gaze at thera and wish that they
could have such a herd. "Say, old woman, get thera together and let
us corral thera and catch that horse of raine, and then we can attend
to the rest later on," said the husband, good-naturedly. So she rode
up to the red-speckled horse to lariat him. This horse would whinny
Hke a staHion, kick the ground, lift his tail from side to side, and
otherwise act peculiarly. "Oh, pshaw ! This horse is crazy, he is al-
Vvfays doing that when I advance to him," said tbe wife. At this tirae
her husband srailed a little and aided her in catching tbe horse. She
then disraounted the gentle raare and staked out the horse near the tipi,
also caught the others and did the sarae with thera. The whole herd
stood very quietly and the couple went to bed in good humor again,
teasing -and joking each other. In the raorning they both awoke at
the sarae tirae and talked about the stock before daylight.
"Say, dear old woraan, I think you had better get up and go out
and turn the stock loose. Go to the red-speckled horse first. Get up,
dear, before they get restless," said the husband. "Ob, ray, I do bate

250 Field Columbian Museum — Anthropology, Vol. V.
to get up so early ! But since you order me to do it, I shall do it with '
the greatest of pleasure," said the wife, getting up from bed, still gap
ing. The colts began to whinny for their mothers, who were grazing.
So she went out to the red-speckled horse. The horse began to whinny
like a stallion, pawing away on the ground, swinging his tail and
charging for the woman, but he was still tied to a stake-pjn. "Oh,
dear, I do wish this horse would quit his foolishness. It provokes me
to hear such noise. Be quiet or I will punish you !" said the wife, turn
ing him loose from the stake-pin with the rest. She then walked in
again and cooked for breakfast. "Now, dear wife, I want you to go
out and take the whole herd to that good range and come back soon.
Watch their course before you leave them," said the husband. "All
right, I shall start pretty soon, but bear in mind that I want you to
stay at home. You hear ? You raust have gone out yesterday, for some
things were out of place," said the wife, starting in a hurfy. At this
time tbe husband suspected his wife for staying so long with the herd
in tbe mornings. Not only that, but he had noticed the action of the
horse toward her.
So tbe husband was in a different raind and thought his wife must
have something to do out in the range. "I shall have to find out this
guilty action to-day. I cannot stand the foolishness rauch longer,"
said the husband. So he got up from bed, put on his leggings and a
pair of raoccasins and robe, with choking throat, for he was not in
good spirits. So he walked down the river and followed the course
until he carae even with the timber and the hill, and then crawled
slowly to get closer, so as to see his wife. This wife had not yet got
to the tiraber when he arrived at the range. As she was driving the
herd, tbe red-speckled horse was with her. This horse would chase
the others away and bite thera for coraing near to her. She was still
on the gentle raare and looked back occasionally toward the camp-
circle. After she had gone beyond the tiraber and dismounted and
turned the raare loose, tbe red-speckled horse then rounded up the
whole herd and drove the woraan in the raidst. 'She stooped down and
lifted up her dress ; the red-speckled horse carae along prancing, swing
ing his tail and covered her. After this tbe herd scattered. She then
straightened herself, picked up ber lariat and walked off toward home.
Tbe red-speckled horse then snorted and shook his body, took a good
look at his wife, and then walked away, grazing.
When the husband had seen what had happened at the range, he
went back quickly to their tipi. Feeling very sorry, he at once went to
bed again, covering his head. "Ob, ray, I ara so tired," said the wife,

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 251
entering the tipi with silly looks. "Say, man, get up ! Don't you know
that it is daytime," said the wife, stirring the fire. "Oh, I won't do it.
You raust go right back to your husband. Leave me alone," said tbe
husband, angrily. "What! My husband? Who is my husband?
Don't try to pick at me," said tbe wife in an innocent voice. "Ah!
You think that I don't know of your secret actions ! Who was it that
stood over and let that red-speckled horse enjoy himself?" said the
husband angrily and with a fro.wn on his forehead. The wife then
made no attempt to clear herself, but held her peace to prevent further
trouble. She was allowed to reraain at home during the day at this
time. There were no friendly words between her and the husband.
She of course did some work at ho.rae to. quiet her husband's temper.
Early in the afternoon the husband went out after tbe herd hira
self. When be had corae within a short distance of the herd, the red-
speckled horse was whinnying like a stallion, and occasionally looked
toward him. The horse, seeing that it was not the wife, stood still and
went to grazing. "Ah ! I have a gc.od proof now ! That is the
reason that she always stays rather lo'Uger than is necessary. I will
see more of it at the tipi," said he, driving the horses and mares and
colts td tbe cara.p for the night. He was rather sharp in words to the
red-speckled horse on tbe way. Finally he had driven the whole herd
ever tbe hill. When he reached the carap with the herd, the wife came
out with a lariat in her hand and stretched it, ready to lasso. Wben
she had a loop for the red-speckled horse, it ran up to ner, whinnying
at her frora behind. "Ypu get away from me," said tbe wife sharply
to the horse. The husband was angry then, but held his peace until
she had all the horses and mares which were gentle staked out. After
this was done, they both went into their tipi with rather peculiar
spirits. "Is that the way you always do when I send you out with tbe
herd? To hide this sharaeful act frora rae raakes ray body quiver
from tbe insult. Did you do that? Say, wife, I know that I should
not talk to you in such a raanner, but it is ray duty to find out why this
horse acts so guilty and is fascinated before you," said the raan. This
wife, knowing that she was surely caught, didn't have tbe courage to
make any denial. She was being talked to about her crirae, but she did
what would-be pleasing to her husband. While the husband was talk
ing to her, he became quite furious against his horse. "I am very
sorry that I have this day found out the secret connection. I have done
much for my horse, because I loved him. Notwithstanding all the
favor I have shown him, he has. treated rae wrongfully and disgrace-

252 Field Columbian Museum — Anthropology, Vol.' V.
fully," said the husband, with watering eyes and heavy beating of tbe
heart. Just when the sun was setting with a deep glow he took bis bow
and two arrows and went out. When the horse saw hira 'leaving his
tipi, it began to whinny at hira, thinking he was the wife. Advancing
to the horse with quick steps and full of energy, he took aim at his heart
and shot his horse. This horse staggered around, and he again sent
another arrow frora the other side, which landed on the ground. This
red-speckled horse vomited and staggered until be fell dead on the
ground, still tied to the stake-pin.
The sun bad set in the western sky. "You may now enjoy yourself
Vi^ith hira ! Go and see hira as often as you like," said the husband,
with sarcasm to bis wife, who was still swallowing her saliva with some
fear. For some time both exchanged no words, and they retired with
gloomy disposition.
In the raorning the husband awoke his wife to go out and turn the
stock loose. "Say, I wish you would get up at once. Go and turn the
stock loose and drive thera to the range before breakfast," said the hus
band abruptly and still in different spirit. "Oh, my ! I am quite sleepy
yet," said the wife, taking a long gape and sneezing toward the wall of
the tipi. The wife then took ber lariat and went out of the tipi with a
deep cough, to clear ber voice. Looking to. the carap-ground, then to
the location of the horses, she was surprised to find thera all gone except
tbe dead one.
Without any word of exclaraation she returned, and, entering the
tipi with courage, said to ber husband, still in bed, his head corapletely
covered up : "Your thoughtless act of last evening has made the whole
herd desert us. That red-speckled horse which vou shot dead yester
day has taken away the herd. He is lying on the ground, but the rest
are ah gone, leaving no trail behind." "Is that so? Do you mean
to say that the whole herd is gone except the dead .one? Oh, my, my!
I cannot bear that. Something has got to be dene to get thera back.
Tbey raay haye starapeded early this raorning," said the husband, put
ting on bis leggings and raoccasins. "Oh, yes, tbey are all gone. Just
get out and you will see," said the wife with a hint. So be went out,
and surely tbe whole herd bad gone excepting tbe dead horse.
Feeling heart-stricken, he went back into his tipi and began to beg
his wife to tell hira if there was any secrecy between her and the dead
horse. The wife stiU held her peace, but kept on with sorrowful dis
position. "Say, dear wife, I wish you would have raercy on me to
tell me what gifts you have got from bim. I want you to forgive me.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 253
will you?" said the husband, pitifully. "If you had behaved yourself
and acted without jealousy to your horse and allowed him to reveal
things to you, it would have been for our future benefit. But on account
of the injustice that you have iraposed upon him, it is useless for me to
do anything to raake amends," said the wife recklessly. "Say, dear
wife, I wish you would gladly go to him and ask hira for his tender
mercies and extend my repentance to the end that I raay recover ray
stock," said the husband. "I know that you hated to lose your stock,
so did I. But you raust understand that you did wrong to hira, and that
is the reason that he has taken away with hira the herd. It is the plain
fact that even in the vast herd you had, there were to have been differ
ent colors of horses in your herd. Since you wanted to own good look
ing horses, this dead horse thought of a way to please you and help,"
said the wife. "Well, ray dear, I, have just said that I wish you would
go out and tell him that I have made an apology to hira, and, above all,
request that I want to have the herd brought back to us," said the hus
band. "I thought you would beg frora rae. I was doing it on your be
half, but you got raad. Keep still now, while I go out and wake hira
up," said the wife.
Reaching the dead horse, she said with good-natured voice, "Say,
get up ! Your partner wants you to go after tbe herd," and returned
to tbe tipi. "Yes, wife, I shaH be glad to get thera back again. Please
do your best, will you ?" said the husband, srailing. So the wife went
out again and said to ber lover: "Say, your partner wishes to get his
horses back again. He adraits that he did the act without careful
thought," said the wife. (In early days, when a young raan was
caught with a raarried woraan, his parents' stock or his own were
either demanded or killed outright by the injured one. The following
paragraphs will tell how the red-speckled horse brought the finest of
horses with bis wife to make a payment for damages.) Tbe dead
horse then moved his lirabs. "Pray, do your best and get his sym
pathy," said the husband. So the wife then went out and spoke to tbe
horse a little louder this time, saying: "Say, your partner wishes your
sympathy now," at the same time the woman looked at the body of the
horse. At this time it raoved about and breathed for some time.
'Wife, you may know that I did very wrong, but now I want you to
forgive me. Please hear rae and do what I have requested," said tbe
husband. So the wife went out and reached the dead horse, and said
with a clear voice, "Say, your partner wishes you to get up and raake
yourself known this day. Show that power that you have," said the
wife to her lover and husband. When she bad said tbese words, the

254 Field Columbian Museum — Anthropology, Vol. V.
red-speckled horse got up and shook himself, took a big sneeze and
Hfted up his ears and swung his tail to and fro. When the husband
heard the horse whinny four times, he went out quickly to him. Just
as be got near to him, the whole herd had gptten back, the anifnals still
panting and the colts and mares whinnying. In fact the aniraals were
glad to be together again. Being so grateful, he went up to his horse
and began to hug and kiss hira tenderly. "I want to tell you, ray horse,
that I did wrong, but it is all over with, so we all can be happy again,"
said the husband. The husband attended the stock this time.
"Say, wife, I would like very much to have a white horse, with
real black ears, horse that has small black eyes and a nice
conspicuous black spot at the root of its tail," said the husband to his
wife, who was then in generous hiiraor. "All right. Then you may
go after that raare I am so fond of and bring her to me, that mare
I ride so much," said the wife. So he went out to the herd and brought
in the gentle mare, and the red-speckled horse following. So she sad
dled the mare and mounted her. "Say, raan, see that divide in the
east? I want you to watch that small ravine dividing the range until
I come out of it," said the wife, hastily, as she started off with the red-
speckled horse.
Of course the husband knew that besides searching for the object
of bis wish, soraething would take place with the couple. He waited
patiently and watched the spot with eagerness, till at last the wife rode
over the divide through the ravine, followed by the red-speckled horse
and tbe new black-eared horse. "Well, well ! There coraes my wife
with my desire," said the husband washing his teeth with saliva. The
wife reached the tipi and said to her husband, "Here is your horse, take
him. He is perfectly gentle. Bridle him and get on him," said the
wife, dismounting from the mare.
The husband stepped up to his wife, hugged and kissed her ten
derly, and congratulated ber for her good deeds, etc. The wife en
tered the tipi. Tbe mare and red-speckled horse grazed about, while
the husband caught tbe new horse and mounted him. Being very
proud of bis new property, he rode the horse around tbe camp-circle.
Whenever he came to a group of people, tbey would remark^ on his
splendid horse, "What a nice looking horse that is!" "Well, he raust
have raised it." "It is his own," said the spectators. "Yes, it is mine,"
said the husband, as he was returning to his home. He then drove the
mare with red-speckled horse to the main herd, leaving the good wife
to do what had to be done at horae.
The next raorning be faced his wife and said in loving voice : "I

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 255
would like to have a nice horse added to ray herd to-day, dear wife, an
animal that has a whitish color, with bay specks all over the body, and
golden mane and tail." So he ate breakfast with his wife, both having
smiling faces. "Well, then, you go over to the herd and bring in that
gentle raare again ; that raare that I rode a good deal," said the wife.
So he went out to the herd and brought in the gentle raare, together
with the red-speckled horse. "Now, wife, here is the raare with tbe
red-speckled horse," said the husband. After the wife had finished her
chores she saddled up the mare with good saddle blankets, starting off
in the same direction. The husband remained at horae, and at tiraes
went out to see if his wife was coming in. It was about forenoon when
she came over the divide through the ravine, and shortly afterwards,
the golden-speckled horse, with the red-speckled horse. Reaching the
tipi, she said to her husband, who was just coraing out of the tipi,
"Here, take this horse. He is perfectly gentle in every way. Bridle
him and use hira. I have already told you that they will be of gentle
- disposition," said the wife, disraounting from the mare. "Well, well,
I am so glad to hear your good words, and rauch more pleased to get
a good gift frora you," said the husband, softly. The husband lassoed
the horse, bridled him and mounted him. He rode the animal through
the camp-circle without any trouble. "Say, partner, that man must
have a good breed of stock. It is possible that since he is out all the
time with the herd, the horses may voluntarily get into his herd." "Oh,
well, he has plenty of them, they get bigger and prettier." "I do
wonder where that man gets such magnificent horses." "He raay get
them from herds of mustangs,'"' said the people at various places.
Reaching his tipi, he drove his stock with the rest to good pasturage for
the night. Both the husband and wife spent tbe night in pleasant mera
ories, etc,
In the morning during breakfast, he said to his wife, who was
then wiping her utensils, "Oh, I do wish I could own a light dapple-
gray horse to-day," his eyes twinkling and moving his hands impa
tiently. "All right, I shall see about it. Then you rhay go out into the
herd and catch that gentle raare and bring her in. Go right away!"
said the wife anxiously. So the husband then started off with his lariat
and shortly afterwards brought in the mare. "Oh, old woman, here is
the mare," said the husband, gently. So she caught the raare and
mounted ber. "You raust watch the sarae place, so you raay know of
my arrivkl," said the wife. The husband reraained at home doing some
v^fork and waited patiently for her return. It was about the middle
of the afternoon when he went out of tbe tipi and sat down against it.

256 Field Columbian Museum— Anthropology, Vol. V.
Finally she came over tbe divide through the ravine, followed by two
horses, one of which was the red-speckled horse: "Here, raan, lasso
this horse, he is perfectly gentle to use right now if you want to,"
said the wife, dismounting from the mare. "Oh, ray dear wife, you are"
so kind-hearted. Just corae over and lean your head toward rae," said
tbe husband, kissing tbe wife tenderly and erabracing ber. So the
husband at once mounted the dapple-gray horse and rode around the
carap-circle. "Oh, ray ! That raan has plenty of good and fine horses !"
"Yes, he is a lucky raan." "It is because he is quite stingy." "Not
only that, but he is true to his stock, and he looks after it day and night."
said tbe people. "It is true that I have good horses. That is tbe way
to have a herd. Let them be good and plump all the year around,"
said the husband, emphatically. After be had viewed the carap on the
new horse, he drove tbe mare with the new horse to tbe herd out to
good pasturage for the night.
In the raorning during tbe breakfast he said to his wife, facing
toward her, "Say, dear wife, I do wish now that I could own a raouse-
colored horse, — an aniraal that has. a black mane and tail, also a
long black streak from, neck to tail, all the legs at the knee joints
striped crosswise, and also a hazy face, like smoke." "AH right, I shall
try and get such an one soon. You may go out to the herd and bring
that mare again, tbe one that I have ridden a good deal,'- said the
wife, with deep breath. So he started off, carrying bis lariat, and soon
brought the raare in. "Here is the gentle mare, old woman," said
the husband. "All right, I will be out soon. Leave her standing for a
while,'' said the wife, perhaps fixing up herself. Finally the wife came
out, saddled up tbe raare and raounted ber. "You raust be sure and
watch that ravine to-day. It will be the last tirae for me to get out and
demand a horse for you," said the wife as she started off. The hus
band became impatient late in the afternoon. "I do wonder if they are
going to corae back. Surely this time he will get away with my wife,"
said the husband, with limp head and hands. It was quite late in the day,
when at last she carae out through the ravine just before sunset, about
tbe same time the red-speckled horse was shot down on the other day.
"Here, raan, lasso this horse, he is perfectly gentle. Get on and ride
around if you want to," said the wife, dismounting from the mare.
"Oh, ray dear wife, I raust thank you for this, and hereafter I shall be
thoughtful in everything," said the husband, lassoing tbe blue-faced
horse. So before the sun set be rode around, and tbe people talked of
his new horses. They all had the irapression that he had raised them,

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 257
but that is the way the horse paid for bis crirae. Both were kind and
good to the horse.

In former years, raen when caught with raarried women paid for
the crime in horses and goods, the peace-pipe being taken along, with
which to obtain mercy. Generally the old people are called upon to
make the peace. If there is no apology from the guilty party, the of
fended goes out and kills tbe horses and takes thera away by force.
The woman is slightly punished by beating ; others wbo are shamefully
insulted cut tbe woraan's hair, dr cut off the end of her noSe, whence
the "cut-nose woraan." — D.
Told by River-Woman. Connection between a woman and a stallion is found in a Pawnee
tale.
108. — The Man who sharpened his Foot.'
Some young men went hunting. At night they camped out. Early
in tbe morning one raan was hungry. Unable to restrain himself, he
cut off the rauscle of his calf and cooked it. After he had cooked it, he
sharpened his foot. ' His friends noticed hira sharpening it, and deceived
hira. Putting a log on the bed, they covered it with bedding, and
secretly fled. Tbey had fled far when this young man got up and, going
into the shelter, at once kicked tbe log. He imraediately saw that tbey
had tricked him. Going out again, he ran toward a cottonwood tree and
split it with bis foot. Then he pursued. He almost reached, his
friends as they got near the carap. One of thera who was swift suc
ceeded in reaching the carap and crying out : ".Our friend has been
cruel (powerful) to biraself! He sharpened his leg and pursued us!"
Immediately all took their bows and arrows and began to fight. But
• they were overcome and nearly all killed. There was a big-bellied boy
living together with his grandraotber in a dog-hut. Arraing hiraself, he
took a rib for his bow and collar bones for his arrows. When bis grand
mother had painted hira be went out. Nearly everybody bad been
killed by this one who bad becorae crazy. Tbe boy drew up his sleeves.
As the m_an ran by, he drew his bowstring four tiraes. The fourth time
he shot. He bit hira in the side, and at once the insane one fell and
stretched out. After he had killed bim, the people cut off his head and
his legs and arms. They cut hira in pieces and put thera in the fire until
he was entirely consuraed. Even his bones were burned up.'' — K.
^ Informant C; text.
^ Cf. Nos. 55, 109.

258 Field Columbian Museum — Anthropology, Vol. ,V.
109. — The Man who sharpened his Foot.''
Two voung men were traveling to reach a camp. As night over
took them they carae to a pair of brush huts. One of thera said, ''Let
us each use one." The other said, "No, it is not best to do that." Then
the one said, "We shall be crowded if we sleep together, but we carl
have all the roora we want alone. The shelters raust have been put up
one for each of us." The fourth time the one who wanted to sleep alone
persuaded the other, so that each went into one hut. Then the one who
wanted to sleep alone said, "Let us have a kicking match." The other
said, "No, we had'better go to sleep, for we have to start very early in
the morning to reach the carap." He heard his corapanion strike some
thing and then say again: "Let us have a kicking match." "No,
my friend," the other answered, "it is getting late ; go to sleep." Then
he went out from his shelter slowly and quietly and peeped into the
other shelter. His friend was sharpening his leg with an axe. Instead
of going back into his own shelter he cut off the leg (hidt) from his
buffalo robe and told it: "If he says: 'Let us have a kicking match,'
tell him : 'No, let us go to sleep, rny friend.' " Then be fled and went
a long distance. His companion, to satisfy himself that he was still
there, wanted to hear bim speak and called out again : "Let us have
a kicking match !" The answer came : "No, we are friends. I do not
think it is well for us to have a kicking match, for we might become
angry at each other." Then this one had finished sharpening his leg
and became angry, and went out and peeped into the other shelter and
saw nothing there but a piece of skin. Then he said, "You fool ! You
cannot escape from me. You can go far, but I will overtake you !"
Then he started to travel w.ith one of his legs sharpened. He followed
the trail of the other, wbo had already reached the camp. He told the
people about the one who had sharpened his leg, and they in great fear
prepared to flee with tbe women and children. Then the other reached
tbe camp. He kicked and killed the first one he carae to. He did the
sarae to the next one, and thus he killed raany, piercing thera through
with tbe point of bis leg. Then he went all over the camp, killing all
of tbe people excepting those who were in hiding. Then one man
thought of a rock (bata°), and swallowed it. He went to the one with
the sharp leg and said to him, "Kick rae right in tbe storaach with all
your raight." He did so and broke the point of his leg, [and was killed].
The other young man continued his journey. — K.
^ Informant I.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 259
IIO. — The Lame Warrior and the Skeleton.
A party of young men went off on the war-path, going toward the
west among the raountains. They traveled on foot, very heavily loaded
with food and moccasins. One day, when they were going down a river,
one of them felt a pain in his ankle, which continued to grow worse un
til they pitched camp.
In the morning the raan's ankle was swollen so badly that it was
impos'sible for hira to continue the journey with the others. His cora
panions thought it best to leave hira. So they coraraenced cutting wil
lows and tall grass to make a "thatched shelter for him. The shelter
was completed and a good supply of food was left for him.
"Now if you should get well soon, don't try to follow us, but go
back horae, and save your food so that it will last till you are able to
get around," said his corapanions, and then they started off on foot in
search of the enemy. After many lonely days, there carae a big snow-
storra, and tbe next raorning the raan looked out and saw a large herd
of buffalo grazing on the tall grass in front of his lodge. So he took
his bow and arrow and shot the fattest one and killed it. He then
crawled out of his lodge, went to the buffalo and skinned it, and brought
in tbe meat and laid it opposite the fireplace. After eating a good meal
he took one whole side of ribs and roasted it before tbe fire.
During the night the raan heard footsteps coming toward his tipi
in the snow. "Well, who can that be ? I am going to give up, for I ara
here alone. I ara going to let bim kill rae, but I shall protect myself
first," he said, taking his bow and arrows and laying thera by his side.
Sorae one came in, a perfect skeleton, wearing a tanned robe. The robe
was pinned together at the neck. The raan was afraid to look at the
strange being at first, but when he did look at it, being very rauch
frightened, the skeleton said to him, "You must not be frightened, for
I have taken pitjr on you. It is I who gave you the pain in your ankle
and caused it to swell so that you could not go on tbe war-path. If you
had gone along with the rest you would have been killed. Tbe day they
left you here, an eneray raade a charge upon thera and they were all
killed, and I am the one who has saved you frora destruction." The
lame man then took a piece of the roast ribs and gave it to the skeleton
fo eat, watching hira closely, to see where the food would go. It went
trom the throat along the breast, to the storaach of tbe skeleton.
The skeleton rubbed tbe man's ankle and made it well. "Now,"
said be, "if you are charged on by an enemy, you will not be killed.
If tbey, shoot you, you wiH be this way (short skeleton), a pile of bones

26o Field Columbian Museum — Anthropology, Vol. V.
covered by a robe." So the skeleton took the raan out and led him
straight toward the carap.
One day there was a band-game in the carap and this raan, who
was possessed of tbe skeleton's gift, took part, sitting at the door of the
tipi. When the people had collected inside and tbe garae was well
under way, they gave this raan soraething to hide. He held it in his
hands while they threw a robe over hira, and he becarae a pile of bones
under the buffalo robe. Then the ghost said, "You people raust not use
ray name in vain."

The slang for taking a name is, "You area ghost," or, "You are a
dead one." The Indians do not speak of theraselves as ghosts or
spirits, for this raan who was gifted turned into a pile of bones. When
the Indians say, "The ghost shot me." they mean, a piece of flesh, bone
or hair has penetrated into the skin, causing pain. — D.
Told by Little-Chief. The Pawnee have a similar story.
III. — Mulier cuius vagina multis dentibus insita est.
There was a woman who was very handsome and who had been
married several tiraes. Her husbands would live a certain length of
tirae with ber, but when they knew her in tbe night tirae they would
die without first showing symptoms of disease. In spite of many men
dying at her side, others came and married her. One day a man felt
suspicious about this woraan's ill luck and tried to see where the trouble
carae frora. So he courted her for a short tirae and finally raarried
ber and settled, down.
This man, who was just married to tbe woraan, anticipating some
trouble ahead, went and provided himself with an instrument, which
was a slender whetstone. When this raan went to bed with his new
wife, be of course was very attentive. When the wife and husband
were lying together, she took tbe lead in conversation. Tandem ali
quando vir cum uxore coiit. Haec valde liberalis fuit et cruribus dis-
tentis eura exspectabat. Tura ille non membro suo sed cote. Usus non
multura intravit. Vagina, cura sentiret, statira raordere coepit. Ille,
cum ientes inesse intellexisset, eos cote liraavit. Ex illo tempore vagina
innocens seraper fuit. — D.
Told by River-Woman. For discussion of distribution of this tale, see' Bogoras, American
Anthropologist (N. S.) Vol. IV, p. 667.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 261
112. — The Man who brought back the Dead Body."
A party of the best warriors, all of thera good raen, went out from
a tribe. All of them were killed in war. Among them had been a
young man whose sister was very beautiful. When it was reported
that the party had been exterrainated, raany of the people cried over the
dead men. Then the girl announced: "Any one who can bring me
even tbe least bone of my brother, so that I may see him again, shall
become my husband.'' This -was known all over the camp-circle, but no
one atterapted the deed except a very ugly raan. Without telling any
one where he was going, he started. He was away raany raonths and
had about given up his purpose, when he resolved to raake one raore
atterapt. Starting to go on, he finally came to the place where the
battle had been. He went from one scaffold to another and asked
each of the dead whether he was the desired person. Coming to a
certain one, he heard the groaning of a person, and asked : "Are you
the brother of that girl?" "Yes," came tbe answer. "Please come
down," he said to tbe dead raan. Tbe dead person consented, and
slowly let hiraself down by one of the poles of the scaffold to the
ground. Then the man carried bim back to tbe carap-circle. He
dropped the entire corpse before the door of the girl. Thus she bad re
ceived what she wished. So she put up a tent, dressed herself beau
tifully, prepared food, and invited all her friends and relatives. Wben
aH were seated in tbe tent, she had an old man cry out for the ugly man.
He came, and was taken into the tent and sat down. Then the old raan
said to hira : "Young raan, you have endured hardships for raany
months ; you have succeeded in bringing back this corpse, the body of
her brother, so that she can see it once raore before it is buried in the
ground. Here are her friends and relatives sitting about, and yours
are looking on. Your wife is sitting by you. This is your tent and your
food." So he raarried her. — K.

113. — The Sioux Woman who acted as a Man.
Araong the Sioux there was a woraan whose parents were good,
and kept her dressed finely; but she wanted to dress as a raan. Her
father was dfspl eased at her immodesty. A war-party started against
the Pawnees, and she went along, wearing raan's clothing. She struck
many eneraies, was unwounded, and achieved much honor. After the
return of the party, the Sun-dance was made. The woman said: "I
' Informants J.

262 Field Columbian Museum — Anthropology, Vol. V.
know you do not like my conduct. You are asharaed of rae. I cannot
be killed by tbe eneray in war, but any one in the tribe can kill me. Let
some raan kill me." Then her father dressed ber as a man. The wo
man mounted a good horse, stood in front of her father's tent, closed
her eyes, and said : "Now I am ready." Then the man wbo bad been
selected shot bsr. — K.

114. — The Faithless Woman and the Kiowa.^
An Arapaho had a beautiful wife. His younger brother also was
handsorae. This young raan once went out hunting ; after he had gone
sorae distance he reraerabered that he had forgotten his bag. He went
back into tbe carap to get it. After he had taken his bag, he started off
again, but this tirae be eloped with his elder brother's wife. He came
again to tbe place where he had camped before 'and found there a
Kiowa. This Kiowa was very fine looking, and the woman was so
charmed with him that she fell in love with him. Then the young
man wbo bad eloped said : "Now I wiH give hira a sraoke. After we
have smoked together I will .attack him ; then you must stab him," and
he gave her his knife. Then be gave the Kiowa a smoke ; and as soon
as they had smoked, he attacked hira. Tbey fought and struggled and
rolled about, one getting on top of tbe other. The Arapaho was almost
killed, but tbe woraan was not concerned. "Come stab him," he told
ber, but she tried to stab hira instead. "Let hira be killed,'' she thought
of her husband, "then this Kiowa will have rae for his wife." At last
they rolled to where the Kiowa's knife had fallen when it was knocked
out of his hand. The Kiowa had forgotten that he had dropped it,
but the Arapaho secretly seized it and at once began to stab him and
quickly killed him. After he had killed him they went back to where,
the great camp of the Arapaho was. When this young raan who had
eloped carae to his elder brother's tent, be told hira how he had been
almost killed by his wife who had helped the Kiowa instead of himself.
When his elder brother heard this he was angry at his wife. ''All
take your arras," he said to bis friends, and tbey all brought their bows
and arrows. Then he made bis wife stand in the raiddle and they all
surrounded her. ' Now all shoot her," said ber husband, and they all
shot the wora.an until she hung above the ground on the arrows. Thus,
it is said, this woraan was punished for the wrong she had done.'— K.
' Text'. Informant C.
¦^ There is a similar Gros Ventre version.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 263
115 . — Laughter.'
There was a carap. Young raen went out singly to hunt and did
not return. At last a young raan went off saying that he would try and
see what had becorae of those who had gone away hunting and what
trouble they had raet with. He carae to a herd of buffalo, and killing
one, drove off the rest. He disraounted frora his horse and began to
cut up tbe buffalo. Then a person carae towards hira. As he looked at
hira the person fell down, got up again, carae forward, fell down again,
and continued doing this. Then he heard hira laughing. The young
raan continued his butchering and paid no attention to the person who
constantly was falling down frora laughter. He said to hiraself : "This
is not funny. I killed this buffalo for its meat and skin, not for a joke..
There is nothing laughable.'' The person went about him laughing.
The young man had cut the ribs and was taking out the entrails when
the person fell into thera, rolling into the body cavity. Then the young
man burst out laughing also, and fell in the same place, and continued
to laugh. The person took him by bis sides and tickled bim until be
nearly laughed to death. Then a small bird said : "That person is try
ing to raake you laugh yourself to death. Reach over where the unborn
calf still is in the buffalo, for that is what he is afraid of." Then
he quickly rolled over towards it, holding Laughter with one hand
till with the other be reached out to touch the foetus. As soon as he
touched it. Laughter let go his hold of hira and was dead. To raake
sure that he had killed bim he struck him with the calf. Then he took
it and made a necklace of it and put it on this Laughter. Then he said :
"From now on instead of people laughing to death, as Laughter has
made them do, tbey will laugh until they have craraps in the storaach,
and then they shall stop laughing and not be hurt." — K.

116. — The Horse-Tick.
A party of young raen (perhaps ten of thera) went away on the
war-path and were gone for several days. They could not find any
fresh trails of the eneray and felt discouraged. Turning back, they
started for horae, concluding to travel during tbe night soraetiraes. One
night they carae to a sraall hill, and happening just then to be very
tired, they stopped to rest for the next day's ride. They slept on tbe
top of tbe bill with their saddles and other things, staking their horses
below. While they were fast asleep, this hill carried thera off in a
' Informant I.

264 Field Columbian Museum — Anthropology, Vol. V.
different direction. When the sun rose, they found theraselves lost in
the wilderness, and did not even know what had becorae of their stock.
The hill that carried the people off was the horse-tick. — D.
, Told by Red-Wolf.
117. — The White Buffalo Cow.
A long tirae ago, when there were yet plenty of buffalo, the Arapaho
were camping near the river where there was plenty of wood and grass
for the winter's bunt.
One day a party of young raen spied a vast herd of buffalo and
chased it until they had killed enough for beef and hides. The young
raen took the fresh beef to their respective horaes, which greatly re
lieved the people frora hunger. A young raan who had been out herd
ing a bunch of ponies came horae and heard of the recent slaughter.
So he started out to kill for his faraily. He was on a good horse, so that
he could run down raany buffalo.
Reaching a high hill, be went to the top of it and saw a vast herd
down in the other valley, grazing in bunches. After locating a big herd
he rode down and got close to it. He dism.ounted from his pony and
crawled slowly, until he bad come within a short distance of tbe herd.
Looking for a fat steer, he saw a white buffalo cow in the herd grazing.
This hunter was a fam'ous warrior, and it was the method of killing
tbe white buffalo cow that before a raan should shoot at it, he must tell
a war story. After telfing a story, he shot at it with a gun, wounding
it slightly. The herd started off away from bim in a walk, tbe white
buffalo cow taking the lead.
Once more the hunter got on his horse and encircled the herd. He
disraounted frora bis horse and advanced, told a war story and shot at
tbe white buffalo cow, wounding her slightly again. When be fired
tbe bullet, all the others looked at hira, then they started off in a walk.
"Well, I have undertaken the task of killing this white buffalo
cow, and now I shall try again," said the raan. So he raounted his
pony again, encircled or went ahead of it and then disraounted. "Now
I was detailed as a scout to locate an eneray and succeeded in doing so.
I took a prorainent part in battle and struck a brave foe," said he.
shooting at tbe white buffalo cow and injuring it slightly. All the
others looked at hira again, then walked off slowly. This time the
white buffalo cow was weakened and dropped back, but followed tbe
herd. Again the hunter went ahead of the herd and succeeded in getting
closer to it. This herd had sat down on a nice piece of buffalo grass, some

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 265
were still standing. The white buffalo cow was in the center, sitting very
prorainently. '"Well, ray friends -were afraid of a raan in a breastwork,
and I had just arrived on tbe scene. I asked if they baa struck him
yet, and tbey said no. I thanked them for not striking tbe man. So
without waiting unnecessarily, I made a plunge and struck him with
my club," said he, shooting at the animal, but only wounding it again.
All the others got up, walked around four times, licking her face. Then
they walked off, leaving her. Afterwards she got up slowly and fol
lowed the herd.
"Well, it is ray earnest desire to kill this cow, and I have got to
do it," said be. So he mounted his horse again and went ahead of the
herd, which bad stopped on a good range. Quite a good raany were
lying down, while the rest were still standing, grazing on fine grass.
Tbe white buffalo cow was again in tbe midst and was sitting on the
ground. "We were on the war-path when tbe snovv was deep. Again
I was detailed to go out and get cn some mountain to locate the enemy.
So I got on ray 'norse and started off. To my surprise and luck I ran
across a big camp iri the river bottora. I then returned and told my
comrades about the enemy. We got ready and made a charge on tbe
camp. I saw a raan just coraing out of the tipi and made a rush at
him, killed hira instantly, got off frora my horse and took his scalp-
lock," said he, shooting at the cow. The herd then got up and walked
around the cow four times, licking the white buffalo's face as tbey
passed. Finally the whole herd walked away, leaving her in a sitting
position. For some distance tbe herd looked back to see if she would
get up and follow, but she was dead, in a sitting position.
This hunter then went over to the cow, kneeled down and prayed
to it. After be had taken a good look at the cow's hide, he began to
skin it reverently. By sunset he got through and packed his horse
with tbe hide and raeat. He reached his tipi and told his wife that be
bad killed a white buffalo cow and that she raust be careful with the
hide. In the morning he took this sacred hide to tbe high priest's tipi,
carrying it on his back.
This sacred hide was like that of a gray wolf and tbe hoofs were
light, its horns were white. The beef was fat and tender.
Tbe women scraped tbe sacred hide. They wore sage wreaths at
their wrists, waists and ankles, and on the bead (as a headdress).
The meat or beef is not eaten. When these wom.en had scraped the
meat from the hide, they threw it away. The children accidentally
ran to this waste beef, and while at play, roasted it for a raeal. Those
who- ate it found it tasted little different frora ordinary raeat. Some

266 Field Columbian Museum — Anthropology, Vol. V.
years afterwards their hair turned gray. So this raeat of white buffalo
cow is not eaten, because the hair will surely turn white or gray.

The herd acted before the hunter as the buffalo woraen do to the
spectators during the ceremony of the Buffalo Lodge. — D.
Told by Fire-Wood. For the significance of the telling of a war story, see "Arapaho Sun
Dance," p. 69-70.
118. — The Eight Young Men who became Women.
There was a party of eight young raen on the war-path. All were
very good looking. Wben tbey raade a carap for the night, one of them
turned into a female. Wben the other young raen were roasting beef
for theraselves, this raan, now a woman, was separate from ber com
panions, on account of her sex, feeling ashamed. The first carap was
raade of light cottonwood trees. Tbe rest of the young raen did not
know what ailed the disheartened one, but said, "If there is something
the matter wi'th you, you bad better return horae. If you think you
will be corafortable there, it is to your advantage to go horae." But
this young woraan never said a single word during a period of four
days. At the end of four days she became a man again, the same as
at first. Tbe party was still proceeding on a journey. A second
raan turned into a woraan, but kept it a secret, as the first one
had done. The first one had n,ot told his corapanions why he was
separated frora them without eating for four days, but observing that
this man's actions were like his own, he knew what was tbe trouble
with hira. The second raan having gone without food for four days,
becarae a raan again.
Thus it happened with all of the party until tbe last one had gone
through with the experience, when the first one to experience tbe hap
pening told tfie rest that he knew what was the trouble with them,
for he was the first one to experience it. This transforraation occupied
a period of thirty-two days.
These young men did not want "to return horae, for they felt that
they would rathdr die in battle than return to the tribe half woman
and half man, so each made up his raind to remain on the journey and
take his chance, for if they died of contracted disease, it would be
better than to be known as half woman and half raan.
These young raen contracted the change of sex while caraped under ,
eight cottonwood trees. When they returned they at once told the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 267
people that a strange incident had occurred to them while on the war
path.— D.
Told by Ridge-Bear. Said to have been obtained from the Comanche.

119. — Journey to the Owners of Moon-shells.
There was a carap-circle. In a certain faraily there were four
brothers, two of whora were lazy and dirty. The oldest, who was raar
ried, kept these young raen at his own tipi. He would advise thera of
tbe necessity of early rising, and tell thera of the duties performed by
men. "How in the world will either of you ever get to see the owners
of moon-shells if you sleep till this time of day? Get up and drink,
wash yourselves and dress, as you should. The people in the carap
make fun of us for your appearance. You are old enough to dress
nicely and to take care of yourselves," said tbe oldest brother, who was
married. One raorning, after the two boys had dressed and eaten their raeal,
they told their brother that tbey had raade up their rainds to live bet
ter. These boys never corabed their hair, their faces were dirty, and
their clothing was not in proper condition, altbotigb tbey were of age.
''You raay clean your own tipi, provide food and call the oldest raen.
We want to be cleaned and dressed up like them," said, the brothers.
The oldest brother did so. Soon tbe oldest men were in the tipi. The
boys went in, cleaned and dressed and carae out different men. Wben
the people saw them they were surprised, because these boys were hard
to contend with. '
The next morning the boys started in search of the owners of
moon-shells, traveling flight and day. Finally they came to an old
woman's tipi and went in. "Well, grandchildren, I ara glad to see you.
Where are you going?" said the old woraan, srailing. "We are look
ing for the owners of raoon-sbells. Can you tell us the way?" said
the boys. "When I was a girl I heard about tbese people, wbo lived
a long distance frora here, in tbe west." Tbe boys went away and
reached another old woman's lodge. They went in, asking the same
question. Tbe old woman told them that the owners of moon-shells
lived in the west.
The boys then tried to make a long journey. This time they
reached another old woman's tipi. Tbey went inside. This tirae the
old woraan instructed and directed the boys as follows : "Yet a very
long way frora here you will find a camp-circle. In the center of the
camp, in the west, there is a tipi with a banner, and you will find the

268 Field Columbian Museum — Anthropology, Vol. V.
owners of moon-shells there, behind this tipi, in their own's father's
lodge. These owners of shells, with their fathers, take children to
water (spring), to give tbem drink. When these two girls, with the
children, go to tbe spring, their father goes behind. You may watch
the girls, children and tbe father, when you get to the carap. When
they go to the spring to give drink to thp children, go over and wait
'until tbey corae."
When the girls saw the boys standing at the spring, tbey stopped,
laughing at thera: When the father saw the boys, he said, "Give drink
to thera first, daughters. Tbey are ray sons-in-law." So the girls did,
and gave drink to the children afterwards. Tbe boys went along to
carap as husbands, and were taken into the tipi, already up. Time
passed on, tbe boys making themselves useful to their father-in-law
and others. The folks at home heard about the boys' luck and about their mar
riage. Tbe youngest brother wanted to go to his brothers to help tbem.
This boy was ugly, had a big belly and lived with his mother. "You
are too small and ugly for your sisters-in-law. You cannot do much
for them," said the mother. The boy insisted and finally persuaded
his mother. The little boy lived on tallow, which bis raother cooked
for him. So the mother made fast a dragging cart of poles [travois]
to their dog, and loaded it with supplies. Then they went away, travel
ing day and night, until they reached the camp-circle, where they were
received by the father-in-law and others. When the others were about
to eat, the boy, who arrived first, told his mother to put a stone pot
on the fire and make some tallow soup. The mother felt ashamed of
her boy's appearance and the food he ate, and paid no attention to
him, but he insisted, until she had to do it. The boy relished his tallow
just the same and was contented.
One day the whole camp was attacked by an enemy. Tbe boy felt
that it was now his duty to protect, and started out and fought with
the rest, ine battle lasted for some tirae, and the two boys were the
first to get killed. The people began raourning and continued, day and
night, for they thought rauch of the boys. The mother would take
the youngest brother out to mourn (cry) and return late in the even
ing. The boy did not seem to be affected. He would mock bis mother
and get scolded. "Eh ! The sons-in-law get killed in battle. That is
nothing. They think tbey did a brave deed," said the boy sarcastically.
"You keep your raouth shut ! You are a bad bey, behaving foolishly,"
said the raother. The boy talked and raade bints about his dead
brothers. There was a great deal of crying over the dead, which

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 269
aroused the boy to try to do a wonder (miracle) . "You may go and tell
ray father-in-law (he was a son-in-law, like bis own brothers) to go
and bring my brothers into camp ; also tell others to do the same." So
the father-in-law did. '-'You may make a bow and four arrows for me.
Paint two of the arrows black, the other two red. You will then
erect a sweat-lodge in the center of the carap-circle. Put my brothers
first, and place thera in the middle, with the rest all around. If the
others who have been killed cannot get in, just have their beads stick in,
and it wiH do." The father-in-law did so. The people were watching
to see tbe results and ceased crying.
The boy then took his bow and arrows and began shooting, the
black ones first, up in the air. "Look out, my brothers ! Get out,
brothers !" said he. Then be took the red arrows and did the sarae
way. Wben he shot the fourth arrow into the air, the brothers carae to
life again, and also the others.

The girls (owners of the moon-shells) were the two beautiful
daughters, and the only ones to supply drink to tbe children at the
spring. There were two of thera dressed in gay clothes, and each bad
dippers of goat horn to give drink with. It is beheved that they used
river shells for dippers or spoons. The spoon is used in all the cere
raonies, and is thought rauch of. — D.
Told by Holding-Together. For the significance of the " Moon-Shells," see No. 146.
120. — Split-Feather.
There was. a big carap-circle and people were getting fat. In one
family a beautiful young man married a beautiful young girl. This
man was very jealous of bis wife on account of a certain young man be
longing to the Star society, He bad caught ber walking in strange
ways, and aftervi^ard he kept his eye on her.
Finally one night he went to his own folks and then came around
back to his own tipi. There carae a young man behind the tipi, listen
ing, and then went to tbe door, when the husband found out that she
had sorae affection for this person.
One day there was an invitation for the Star society to go to the
head raan's tipi to play hand-garae. This was to take place in the
night, and ranch betting was already agreed upon. The husband didn't
go to the tipi right away, but stayed close to his own. The wife was
very kind to ber husband that evening, and was with hira that whole
day.

270 Field Columbian Museum — Anthropology, Vol. V.
Just before sunset there carae a young raan into their tipi. "Wel
come ! Welcome !" said the husband. This young raan was the one
wbo carae over to see his wife frora tirae to time. He was very agree
able and pleasant with the young man wbo came to notify the hus
band of the hand-garae. This young raan told hira that it was very
iraportant that he, tbe husband, should be there to do sorae betting.
"All right, tell thera that I will be there in the course of tirae, after
I get sorae goods with which to make ray bets." He was lying on the
bed with his legs crossed, on his back. He got up frora the bed and
pulled down tbe wing fan frora the lean-back. His wife watched him
closely. He pulled a small wing feather from near tbe shoulder, which
he spHt frora the tip end to the quill, raaking two separate pieces, but
still adhering at tbe quill end. After he had done this, be untied his
raedicine bag from his scalp-lock and took out some raedicine. He
placed a piece of charcoal on the gtound frora tbe fireplace, and placed
this incense on it and it burned, raaking a cloud of sraoke.
"Go out and get sorae wood and raake sorae Hght inside," said the
husband. "WeH, no; if you are going to leave rae alone, we ought to
let the fire go out," said tbe wife. "I think that you ought to stay by
yourself; nobody would bother you while I am away," said the hus
band. So she went out after sorae sticks of wood, and he held the
wing feather over the charcoal to be incensed for a certain purpose.
Then be placed it under tbe blanket at the bottora of the lean-back.
After reraaining for sorae tirae with his wife, he went out to see
tbe hand-game. The game was an exciting one, since one side was los
ing all the time, and it happened that his corapanions were on that side.
This young raan was a servant for tbe Star society. The husband lost
all the articles that he took along ; so he said to the servant, who was
tbe one wbo bad won the affections of the wife, "Go over to ray tipi
and get ray arrows from the bow-case and calf-hide quiver of arrows.
If you find my wife asleep, get them yourself ; bring half the number
of arrows ; that will be aH," said tbe husband. "We will proceed with
the game, and I will make the bet with tbe rest, and if I should lose
the bet- will be paid," said the husband to tbe company. "All right !"
said tbe men. So the heated game went on, and away went the young
man, tbe servant, to the tipi after some arrows.
When tbe servant went into the tipi be found that the wife was
alone, not sleeping. "Your husband sent me after sorae arrows, and
now we ought to improve the chance before I go back," said the young
man. "Oh, no! He raight corae out after you, and we raight get

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 271
caught. He raade threats to punish rae if I should raake any signs of
love to you," said tbe wife. "Well, he told me to go over here, and I
saw that he was very kind and in good huraor. I didn't decline to
corae after tbe arrows. They are having a hot garae," said the young
raan. . "Well, then, raake haste," said the woraan.
After a while, at the proper time, he tried to get loose from her, but
could not. They adhered, and finally sat together on tbe bed. It was
getting late, and tbe husband lost two bets, and the society of Stars
felt suspicious about the absent servant. "You ought to go yourself
and get your arrows," said the raen. "Oh, no, I can't do it now. I will
lose two raore bets, then I shall attend to the payraent of ray debts.
I think that ray friend did not do tbe errand. He raust have gone
horae and gone to sleep," said the husband.
So the garae went on, and after some tirae during the garae an
other raan was sent, having been appointed as a niessenger for the so
ciety. So this second young raan went after the arrows. The couple
were sitting together on the bed fast together. This raan who went in
to get tbe arrows coraraenced to light the tipi by pushing sticks of wood
into the fire. "Oh, partner ! Don't raake a light, we are in a shameful
fix. Will you go to my own brother and tell him tbe circumstance, and
make haste? Will you?" said tbe guilty young raan. This new raes
senger then went in search of the older brother for assistance. He
reached tbe tipi and said to bim, "Say, partner, your own brother acted
as raessenger for the Star society during the hand-garae, and when he
was sent after some arrows for a party he became involved with the
man's wife. Both he and the man's wife are sitting on the bed, facing
I each other." "Is that so? Can it be possible that my brother is in this
fix? I am sorry for hira," said the older brother.
Without rauch delay this brother took a pipe and filled it with
tobacco. He then took tbe pipe to the place where his brother and the
woraan were sitting. He saw thera and felt sorry. So be took this
peace-pipe to the husband at the hand-game, as the good will of bim and
his brother to tbe offended one. Tbe hand-game kept on, and this
man was losing right along, but he told thera that his own bets would
be paid. "Say, partner, take this peace-pipe, together with four head
of ponies, in payraent of ray own brother's deed, and will you please
have raercy on us poor people," said tbe older brother. "What ! don't
you see the garae is exciting, and that you are interfering with the
players? Can't you wait until it is over, and then talk to rae?" said
the husband, "We will play four garaes, then I shall see what you want

272 Field Columbian Museum — Anthropology, Vol. V.
rae for. You raay hold the pipe a while yet." So the game went on,
and at last was over. The older brother then handed the peace-pipe
to him, which he took along with hira to his own tipi.
When be went in, there were the persons, looking sharaefuHy.'
This husband pushed tbe fire sticks into the fire and -laughed at the
guilty party. "What is the raatter with you folks?" said the hus
band. Tbe older brother went to hira and rubbed down his face, ask
ing for tender mercy. So the husband finally sat down on one side of
tbe tipi and pulled out that little wing feather which he had placed
under tbe blanket at the foot of tbe lean-back and split it in two pieces.
Just as he broke tbe pieces apart tbe couple parted. Then the husband
took the pipe and lighted it, smoking it for peace and good will again.
"Well, friends, I can't give up my wife ; I will keep her. I did
this to teach ber a lesson. I have no hard feelings against ray friend.
I am thankful for bis things and appreciate his good will. So it is
all over with. You may all go home, well satisfied, and I shall live tbe
best I can," said the husband. "I have known of the actions of my
wife with the young raan for sorae time, hut I didn't care to bother my
friend. I wanted to make this woraan a good wife hereafter," said tbe
husband. — D.
Told by Adopted. For payment in adultery, see also No. 107.
121. — Spitting-Horn-Shell and Split-Rump.
There was a camp-circle, and in a certain faraily there was a beau
tiful belle. She was just at tbe right age to marry; so she told her
father that she had decided to look for a young raan named Spitting-
Horn-Shell, noted for his beauty. "Father, I have been without com
pany for a long time, therefore, have kept myself clean and pure. I
want to go in search of Spitting-Horn-Shell, and ask him to marry me.
Wben I get hira, I shaH bring hira home," said the beautiful daughter.
"All right, daughter, that is the reason we have kept you at home and
preserved your character. You can do that. It will be beneficial to
you. We have not the power over you to say whom you should
raarry. Make your own choice ; it will be better than ours," said the
father. So this young woraan started out by herself in search of Spitting-
Horn-Shell. She got to a camp-circle and made inquiry of a young man
and be informed her that Spitting-Horn-Shell lived farther on yet.
Without stopping to make the stranger's acquaintance, she went on, and
soon reached another camp-circle. Again she inquired for Spitting-
Horn-Shell, but was informed that be lived farther on yet. Without

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 273
stopping to raake the stranger's acquaintance, she went on, and soon
reached another carap-circle, and inquired again for Spitting-Horn-Shell;
but he was at another camp farther up. Again she went on her journey
and reached the fourth camp-circle and made a search for the young
man by inquiry, but people told her that he was not in tbe camp. With
out unnecessary delay, she started out' again and finally reached a
camp-circle along the river and inquired at once for the young man,
Spitting-Horn-Shell, of the first young raan she met.
There was at this time great preparation for the Sun-aance cere
mony, in which this young man, Spitting-Horn-Shell, was to partici
pate. When Split-RUmp (a little bird) heard that the beautiful girl was
coming to marry Spitting-Horn-Shell, he went out and raet this girl
as she carae into carap. ''Say, young raan, tell me where I can find a
young man naraed Spitting-Horn-Shell, and I shall be obliged to you,"'
said the woraan. 'Well, I am the identical young man whom you are
'..icking for," said Split-Rump. "Oh! Your appearance does not an-
S',>ci- tbe descriptipn of Spitting-Horn-Sbell ; besides you are too short
and have a rather dark complexion." "Yes, I am tbe raan noted for
beauty, and for sorae curious qualities," said Split-Rurap. "Well, let
rae see you spit out the horn-shells," said the woman. So this young
man Split-Rump spit out cut-bone shells before her. "Now look,
whether I ara or not tbe man,'' said be. After a few words between
them she decided to go with hira to his own mother's tipi. He took her
to bis parents as a wife. Tbey spent the night at the lodge of tbe
old folks. The Sun-dance lodge was fully put up, and the men were now inside,
ready to dance. This Split-Rurap was to take part also. In tbe raorn
ing of the first day, Spitting-Horn-Shell was spitting out horn shells on
tbe ground ; woraen and children would pick up the shells. Split-Rump
was standing by the door inside and spit out cut-bone shells and the
children picked them up. The chiefs did not like Split-Rurap, as they
considered hira a disturbing eleraent, for the people wanted to look at
this beautiful young raan who spit the shells on the ground. So they
ordered Split-Rurap to quit dancing, and they laid his body flat before
this beautiful young raan to dance on. (This Spitting-Horn-Sbell
danced on the backside of this little bird, because it was soft. The
constant dancing raade the rurap split.) Night carae on and Split-
Rump went home. Split-Rump instructed his own mother to watch
his wife closely every day. "I want you to keep yourself here while I
am away," said Split-Rurap to bis wife.

274 Field Columbian Museum — Ant^hropology, Vol. V.
This young woraan was charmed by the music in the center of tbe
Sun-dance lodge, and saw tbe crowd of people around the lodge from
ber tipi. So she decided to go and see tbe dance. She heard the people
calling for Split-Rump to corae over quickly ; that Spitting-Horn-Sbell
was waiting for hira. Split-Rurap returned to his own tipi again and
saw bis wife dressing up. "Say, they are calling for you at the lodge,"
said the beautiful woman. "Yes, I ara the one who takes a prorainent
position and occupies a leading place," said Split-Rump; but the woman
knew that he raust be the platforra of Spitting-Horn-Shell. "This man
is surely not tbe man that I am looking for. I shall go over and see
the lodge," said tbe woman. Split-Rump had already gone to the lodge,
and bad become the platforra of Spitting-Horn- SheH. After she had
dressed herself in her best, she went out of her tipi and started to the
Sun-dance lodge.
When she was seen by the people tbey adraired ber beauty. She
peeped in to see the dancers. In the background, back from the center
pole, there was a beautiful young man, dressed in war bonnet, buckskin
shirt, with hair pendants, a pair of buckskin leggings with hair pen
dants, and moccasins well quilled. The shirt and leggings were also
quilled. When this beautiful young man stopped for rest, he would
spit out his saliva of born shells on the ground. The children would
imraediately pick thera up. "You children, and all, keep yourselves away
frora the young raan ! Let that woman who has corae to see Spitting-
Horn-Sbell take the opportunity to gather up the shells !" said tbe
chiefs. So this beautiful woraan raade her way through tbe crowd and
went directly to the beautiful young raan and seated herself close to
hira, which showed that she gave herself up to hira, as if he had won
her as bis wife.
After the dance was over, they both walked out, as raarried people,
to the tipi of Spitting-Horn-Sbell. Sorae tirae afterward, Split-Rurap,
being mad at tbe young man when be was lying on the ground for bim,
took advantage of his rival and by some means, killed hira. When the
news of this killing spread araong tbe people, it was fully decided to
look for Split-Rump, as being the guilty party. As soon as he knew
he was being searched for, he escaped to the river and be di-yed into tbe
water, up tbe streara. Split-Rurap then carae out on tbe other side
of the river. The people still chased after hira. A distance frora the
river was a big lake in which Split-Rump dived and remained. This
lake was very deep.
The people then decided to kill buffalo and save aH tbe intestine
linings, with which to make water bags. So the people slaughtered

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 275
a big herd and raade water bags, when they all gathered at the lake
and began to dip out tbe water from the lake, in order to catch Split-
Rump, the little bird. The people began dipping out the water iand emp
tied it at a sloping place or ravine. They worked day after day, and got
tired, because the water was still coming- out frora tbe bottora. The lake
was partially dipped out, as shown by its water raarks.
"Now, you great fool, you will reraain close to this lake, and you
shall not fly high or leave this place, but stay with it !" said the people
angrily. This bird is found in buffalo wallows or lakes. It is called "the
packed [in a cradle] bird of tbe geese."

Split-Rump was the little bird who danced in the beginning of tbe
Sun-dance, and spit out tbe cut-bone shells ("wampura shells"). In
those times, women had their choice for husbands ; when sorae tirae had
elapsed, young raen had to work to earn their wives. The taking of the
beautiful woraan from Split-Rump is paralleled to-day. A man may
love his wife, but if tbe wife is taken by another, there is no mercy with
hira. The girls used to run around to suit theraselves, in other words
were at liberty, until the tirae wben the raother-in-law of this beautiful
woraan above raentioned was instructed by Split-Rump to watch his
wife and keep, ber at home. This showed a sort of jealousy on tbe part
of the raan. The young girls are therefore constantly watched by tbe
mothers. — D.
Told by Black-Horse. Cf. No. 89.
122. — The White Crow.'
There was a white crow who kept all the buffalo ; he had thera all
inclosed and he alone owned thera. Close to a camp tbe people were
playing with the sacred arrows and tbe sacred wheel. Two young men
threw the wheel towards an obstacle and then followed it just as if they
were running a race. As the wheel was about to strike tbe obstacle they
both threw at it with their sticks. One side was losing rauch. A young
man, wearing a white robe and carrying a quiver on his back, carae
and lay down flat on the ground in order to see the garae. As the
play continued, a young raan, one of those who are always meddling,
said to tbe newcomer : "My friend, let rae look at your arrows," and
took his quiver. Then he found eyes that the other was carrying with
hira td eat. When the stranger with the white blanket went off, the
people said: "Look! Look! It is the white crow. Watch where he
' Text: informant A. Translation not certain in parts.

276 Field Columbian Museum — Anthropology, Vol. V.
goes to." Then they all watched hira going off. Then the people
tried to catch him. The rahbit lay down with an arrow upon him where
the crow would find hira; he pretended to be dead. The white crow
carae, but said : "What kind of arrow have you?" When there was no
answer he flew off. He lit in another place, where a fat antelope was
lying with an arrow in it, and asked: "Of what sort is your arrow?"
'"It is painted black." 'That is not it,'' said the crow, and flew off again.
Then he came to a fat elk with an arrow in it. He asked : "How is
it painted?" "It looks like this," he was told, but he said: "No, that
is not it." Then he flew off again and carae to where there was a fat
white elk with an arrow on it, but the arrow was not painted right and
he flew off, again. Then he carae to a fat buffalo cow lying on the
ground bearing an arrow. The white crow asked how the arrow was
painted. ''There is a straight mark on one side, on the other side there
is a zigzag one," said the cow. Then the white crow was persuaded that
it was his own arrow, and came close, and the cow seized hira and he
was caught at last. The people tied hira to the top of the tent where
tbe sraoke carae out, and gradually he turned black. Then they let
bim go and, as he flew away, watched where he soared to. Two young
men followed bis course and fo.und where bis tent stood. He bad abun
dance of meat. The young raen went back and told what they had'-
seen. Then all tbe people carae to bim and caraped near him and
remained until they had eaten all his meat. When they moved away
tbey left a little short-legged dog at the camp site. The crow's Httle
boy said to him : "My father, a little dog with short legs is going about
alone. Let it be my pet ; it is so funny." "My son, let it be,'' said the
crow. "No, my father, let me have it, won't you?" "Well, then,
have it for your pet, my son," said the crow, and the boy took it. All
the people had been watching frora a distance and as soon as the boy
took tbe dog tbe people came back. "Well, crow, where do the buffalo
live?" they said. "Farther in the mountain. Well, let us go over where
tbe buffalo live," said tbe crow. Then they came to where there was an
immense rock with something like a door. The crow opened this door ;
at his back stood the little dog, restless. As soon as tbe crow had
opened tbe door to the hollow mountain, and before be had taken a
step in, tbe dog ran inside ahead of him. Then the dog began to bark,
and turned into a large dog. and drove tbe buffalo about and out. The
iraraense herd ran and bellowed and carae out from the mountain in
strings. The crow, who bad once kept tbem all, could only look on,
"Well, I will catch the dog anyway," he said; but when all the buffalo
had come out, the dog clung to the tail of the last one and escaped. Then

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 277
the people said: "Now there will be plenty of buffalo. After we have
killed and cut thera up, },-ou can come, crow, but you will have only the
eyes.'' Then all the buffalo scattered to tbe south and to the north.'' — K.
123. — Man-Above and his Medicine.
Whenever there ws a Sun-dance lodge in progress this man, Man-
Above, would have a separate tipi erected away frora the camp-circle,
in which to fast for four days. Each tirae he fasted alone an aniraal,
insect or bird — such as a shake, lizard, otter, beaver, or even super
natural beings — would take pity on hira. Before he becarae a raedicine-
man he was bewitched by another man, by raeans of a worm. This worm
is found in the pith of the sunflower. The head of the worra is dark, and
its body is white. The first time that he went out to fast in order to find
out what was the matter with him, the different insects came upon bim,
among which was that black-headed worm, and at the same tirae he saw
plainly a man who bad bewitched him. After the worra had crawled
over his ankle, it was healed up. Instead of doing harra to others hy
witchcraft, Man-Above was called upon by different parties to remove
troubles of others, i. e., he was gifted to heal sucb as were affected by
various poisonous insects. This Man- Above, who practiced witch
craft, died soon after he did tbe deed. (Therefore medicine-raen are
just as likely to fall into ill luck as others. When a raedicine-raan be
gins to do injury to others by means of witchcraft, he injures bis family
and relations. It has been shuwn by quite a nuraber of families going
out of existence. One band of Indians can die in a short time by the sm
of their raedicine-raan. Sorae animal or supernatural doctrine is bene
ficial, but most of it is bad.)
Man-Above fasted raany times during the Sun-dances, and after
special gatherings, for the sake of being a medicine-man. Because ne
was a good doctor among tbe tribe, healing tbe sick, cleansing the evil
spots on persons, and performing wonderful acts before tbe sick and
others, of which he was gifted, from the bull, lizard, otter, beaver, birds
and numerous aniraals and insects, be was called among the tribe,
"Man-Above." He would cause things to appear natural before the
people. When a person was affected by an evil spirit (ghost), he
would suck it out and show it to the friends. Each insect and aniraal
gives raedicinal properties for his use in behalf of the sick, either from
the body of an animal or from a weed or herb. Each of tbe powers
'Cf. Gros Ventre; Blackfoot (Grinnell, 145); Jicarilla Apache (Russell, Journ. Am. Folk Lore,
XI, 259), Hare (Petitot, Trad. Ind., 1886, 151); Chippewayan (ibid., 379). Among both Gros Ventre
and Blackfoot Nix'aof'-Napi assumes the sl^ape of a dog. The Arapaho informant denied explicitly
that the dog was Nix'angan.

278 Field Columbian Museum — Anthropology^ Vol. V.
gives a stone, which means a strong life, and in reraembrance to the
giver of the medicine. When be was pitied by a bull, the way was
shown to hira by which be raight doctor with a tail, rattle, etc., with each
insect and animal according to their ways and qtialities. Some of them
have bad ways, poor signs, so they are rarely used, unless the man ¦
knows the intrinsic part of such animal. That is the true doctrine of the
animal to the medicine-raan.
Man-Above had a .raoral courage which no one else had, and that is
the reason why be was such a great doctor. After he had transferred
raany ways of doctoring to raen, he became sick.
Man-Above would not go to tbe sick unless a pipe filled with to
bacco were first given him, as an offering to the spirits, on and under
the ground. Every spring, when the sage is fully grown, this raan
calls his followers for a general rehearsal of songs, to raake raore raedi
cine for every raedicine-raan, also to tell the new way if there is any, to
find out if the followers have followed his ways and to heal the sick and
for other purposes. — D.
Told by Ridge-Bear.
124. — Skull acts as Food-getter.
There was a tipi by the river, in which a raan, wife and their
daughter were living. This daughter was handsome and charming.
She worked at quill work all the tirae, but went after water raornings,
noons and evenings for her parents. "Well, daughter, I don't know how
we are to get our subsistence to live on; your raother has just cooked
the last supply, and I am sure we don't want to starve to death !" said
the father. The daughter sat by the wall of the tipi twisting the por
cupine quills into tipi pendants. Somebody heard the reraark of the
old raan. Early one raorning the daughter went after water and saw a fat
buffalo cow lying dead near the bank of the river. "Father, when I
got to the river for this water," holding up the vessel, "I saw a fat
buffalo cow lying dead," she said. "Thanks! We are saved from
starvation," said tbe father. So the father and mother went and skinned
the buffalo cow. Tbey brought in the beef and bide and had a good
meal again. The next morning the daughter went for water again and
found another buffalo, this time a fat steer. When she returned to the
tipi she told ber father about this dead buffalo. The father was
pleased. Tbe buffalo lay a short distance from the first one, farther
away frora tbe tipi. The father and mother went and skinned the buf
falo and brought in the meat and hide. The first beef which was se-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 279
lected was dried and put away in parfleches. The raother sHced the
second beef and hung it on poles to dry, and tbe parents with their
daughter had good raeals.
The next morning before breakfast the girl again took the bucket,
a bag raade out of intestine, and went for sorae water, following the
usual trail to the river. (When a tipi has stood in a place for sorae
tirae a water trail is soon worn by the woraen going to the river for
water.) A little farther from the place where they skinned tbe second
animal she found a fat feraale antelope lying dead. After she had filled
the water hag, she went to the tipi and told her father what she had
seen on the trail again. The father was raore than ever pleased. The
father and raother went and skinned the antelope and brought the raeat
and hide, and the folks had a different sort of raeat for their raeals.
The daughter prepared the hide, which they used for raaking raoc
casins. The next morning she went after water and found a fat deer by the
water trail. "Father, there is a good fat deer by the water trail," said
the daughter. "Thanks ! We shall have some raeat to eat," said the
father. The father and raother went and skinned the deer and brought
in the beef and hide to the tipi. As the folks were getting fresh raeat,
the dry raeat was put away in parfleches for future deraand. The
daughter was still very busy on her quilled work, on robes, bags and
. parfleches of different kinds.
The next raorning she went for water, after making a fire in the
tipi, and by her trail, a little nearer toward the tipi, she saw a black
deer lying dead. "Father, this tirae I saw a good fat black deer by
the trail," said the daughter. "Thanks ! That is good ; that much more
for us," said tbe father. The father and raother went and skinned the
black deer and brought in the raeat and bide, and tbe folks had another
kind of meat for their meals. The daughter in the mean tirae prepared
the hides for shirts, leggings, etc.
The next morning she got up, built tbe fire, told her parents to
get up, and went to the river to get water. While she was following
the trail, she came to a good fat female elk lying dead, a little nearer
toward the tipi. "Father, I saw by the trail a big female elk lying
dead," said the daughter. "Thanks !" said the father. The father and
mother both went and skinned the elk, brought in tbe raeat and hide.
The daughter was pleased to get the hide for quilled work, because it
was large and thick.
The next raorning she went for water she found a fat raale elk
lying closer to the tipi. She told ber folks about it. They at once

28o Field Columbian Museum — Anthropology, Vol. V.
went out to skin it and brought in the raeat and hide. The family was
now well supplied with fresh meat and dry raeat, Hving happy.
One night, when they bad gone to bed, there carae a voice, taking
a deep breath, saying, "I have brought you the gift," dropping it
by tbe door. In the raorning the daughter went out and saw a fat bull
lying dead. The father and raother skinned the bull and took in the
raeat and hide, which was a very good one for a robe. The next night
there carae a voice again, taking deep breaths and saying, "I have
brought you the gift," dropping it by tbe door. It was a fat buffalo
cow. The fkther and mother skinned it.
The next night a voice, with deep breath, came again, saying,
"I have brought you another gift," dropping it by the door. It was a
fat buffalo steer, which the father ,and raother skinned for the raeat
and bide. Tbe next night a voice came, taking deep breaths, saying,
"I have brought you the burden," dropping it by the door. Tbe father
and mother skinned it for the raeat and hide.
It was a fat feraale antelope. The father, raother and daughter
were about to -go to sleep, wben the voice came, saying, "I have brought
you another gift,'' dropping it by the door. It was a fat deer. The
next night there came a voice raore distinct, saying, "I have brought
you the gift," and they heard something heavy at tbe door. In the
inorning the father and raother skinned it for the raeat and hide. The
next night a voice carae again, saying, "I have brought you the bur
den" ; it dropped it frora its back. The father and raother skinned the
beef. It was a fat black antelope. Tbe next night the voice came
again, saying, "I have brought you another burden," dropping it very
heavily. Tbe father and mother skinned the beef. It was a black deer.
The parfleches were now all filled with raeat and the folks were obliged
to leave tbe raeat hanging on poles. The next night there came a
voice at tbe door, saying, "I have brought you the burden," dropping
it quite heavily. It was a female elk. The father and raother skinned it
for the meat and hide.
The father and raother became suspicious of the enorraous supply
of beef. The next night there came a voice to the door, saying, "I have
brought you the burden," dro.pping it very heavily. "I wonder if the
folks are getting fat; they should be by this time," said the voice. "I
am going to find out who this strange voice is that brings these animals
at night ; wbo can it be, anyhow ? We are living here in a lonely place,
and ray daughter never speaks of a raan wben be comes," said the
father. So he got up and went to the door and peeped through tbe
front pin-hole to see the person, when, to bis surprise, he saw a white

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 281
looking object jurap into the tiraber out of sight. "WeH,. daughter,. I
saw a strange object going frora the door to the timber, after we beard
the voice at the door. It is soraething wonderful, and I think we had
better be getting away frora it," said be to his daughter. ' Well, ray
father, then we raust get away soon," said the daughter. So she
stopped her quill work and made four pairs of moccasins, which she
placed at four different spots inside the tipi ; two pairs under tbe cover
of the bed at the back of the tipi, and the two other pairs at the sides of
tbe tipi, against the wall.
The father and raother prepared for escape. Tbey did not disturb
the animal which had been left outside, which was a male elk, but that
day they started .off to get away, the father and raother going ahead,
followed by their daughter.
Again there carae this strange object to the door in the
night, saying, "I have brought you the burden," dropping it
at the door. After seeing the raale elk outside, untouched, he
said to them, "You can't get away from me ; there is no possible chance
of escape for any of you." Then the strange object tossed around tbe
tipi, buzzing against it, but attracted no attention. So it started off,
rolling along the trail, but it had got but a short distance when one
pair of moccasins cried like a person behind it. So it returned to the
tipi, jumped inside, but found nobody there. "You can't get away
from me, my food," said the strange object. Then it started off again on
the trail after the family. Now another pair of moccasins cried after
the object, which caused it to return to the tipi, where it tossed from
side to side, finding nobody there. Then it started off again, rolling
fast, but it got just so far frora the tipi, when another pair of raocca
sins cried after it like a person, which caused it to return to the tipi.
It tossed around inside of the tipi, but found nobody, so it started off
again after the faraily.
The father, raother' and daughter had now reached a hill and
looked back to see if they were perfectly safe. They saw a skull roll
ing after thera, which frightened thera. Then the daughter said, "I
wish there was something to obstruct its passage !" and sure enough
there was a thick patch of thistles behind. Tbe daughter kept looking
back to watch the skull. It would toss around from place to place,
until it finally passed through the thicket. Tbe daughter, seeing it
come on after them, ran again. The father and raother had reached
the bill, when, they, too, saw the skull coraing. The daughter said,
"I wish there was soraething to obstruct its path!" and there was
thick timber behind her. After she reached the bill she stopped to

282 Field Columbian Museum — Anthropology, Vol. V.
watch the skull. After a long tirae the skull came out of the timber,'
still rolling along on the trail. So she started off again and said, "I
wish there was an obstruction placed behind us which would obstruct
its way !" So there was a thick patch of cactus placed across the trail.
The daughter reached the hill and saw her father and mother still
going. Stopping again to watch the skull, she saw it tossing from
place to place among tbe cactus. The skull managed to get through
all right. So it kept on rolling after the family. The father and
raother ran faster. "It is coming fast," said the daughter. "I do wish
there was something to obstruct that skull this time!" she said. So
there was a deep canyon behind them. The skull would go rolling up
and down to find the narrowest place to leap. Then the skull came
right opposite the daughter, when she told it to leap. Finally the skull
raade a leap, but the canyon was too wide for it, and it whirled down
below and struck the bottora with a treraendous noise like the report
of thunder. After tbe noise the canyon itself closed and buried it.
Therefore we shall be hereafter buried in the ground after death.
Wben the daughter reached tbe hill where her father and mother
had waited for her, they saw beyond a big circle of tipis. They went
into tbe camp and told the people the circurastance of their arrival : ' We
were running from a strange object, which proved finally to be a skuH.
But there was a deep canyon behind us, into which this object whirled
down, being broken to pieces and buried by' the caving sides of the
canyon. "Now that is the way we shall be placed in tbe ground when
we die," said she.

This skull acted as the servant for the parents, as if desiring to
get possession of the girl (the method of obtaining a wife from the
parents), The skull v/as providing the necessities of life, but it said
that tbe people were about fat enough to be devoured. Being fright
ened, they ran away. — D.
Told by Holding-Together. For the magic flight, cf. Nos. 32, 33, and 34, and a note to No. 32.
125. — The Deceived Blind Man.
Blind-Man and bis wife were caraping out in a lonely place. Be
cause of this raan's misfortune they were starving day after day. The
wife would occasionally go out on the prairie and in a ravine she would
gather tomatoes for herself and husband. This plant grows in buffalo
wallows and bears small seeds, its flower being pink. Both of tbem
tried hard to li-ye on this scanty food, but chiefly on berries.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 283
One day the husband, having bis good outfit of bow and arrows,
told his wife to watch for a buffalo. "When you see it coming toward
us, or know that it is going to pass by at a shdrt distance, I want you
to take me out and we will head it off. We want to lie down in a deep
ravine to get within good range of the buffalo. Be sure and look for
a fat buffalo. The fattest ones are those that have a curly bunch of
hair about the center of their backs, called the 'black bird.' When it
is passing by us, place ray bow and arrow in position, and have the
arrow pointed toward the aniraal's heart, and let me know when to
shoot," said Blind-Man.
It happened that early one morning the wife went out and saw a
herd of buffalo coming, just about to pass by their tipi. "Say, husband,
the buffalo are coming ! Had we not better prepare for your attack ?"
"Well, certainly ! That is what I am expecting now, for we can't starve
to death," said the husband. So he took out his bow and sorae arrows
and started out to head off the buffalo. They carae to a deep ravine and
lay down to wait for the aniraals to pass. Finally the herd was slowly
passing. The wife placed tbe bow with one arrow in position. Wben
she saw the fat buffalo with the "black bird'' on its back, airaing the
arrow for hira, she told her husband to shoot. He shot at the aniraal,
and by its noise, as tbe arrow pierced the body, the man concluded that
he had killed it. At the same tirae he heard distinctly the vomiting
of blood and staggering of the buffalo. "Oh, pshaw ! You missed the
vital spot !' You struck the hind thigh, you ghost marksraan !" said
the wife. "Well, I declare that couldn't be ! Impossible, for I heard
the arrow strike into the flesh of the animal ; besides, the aniraal was
vomiting' severely !" said Blind-Man. " Oh, no! You shot at his thigh,
and the rest of the herd are now too far away to shoot at. How could
you tell whether or not you hit the aniraal in the vital spot?" said the
wife. "Let us be going back to our tipi, for it is getting too late to
hunt any further," said she. She even took hold of hira. "I don't think
that you are telling the truth, for I can tell that I have killed tbe ani
mal," said Blind-Man. "Well, no! You are ray only husband, and
how ever could L treat you in such a way, being in such a pitiful condi
tion, with no one to depend upon?" said she. This blind raan yielded
and started off to the tipi with his wife.
In the morning tbe wife told her husband that she was going out
to gather raore toraatoes, these being their food nearly every day. The
husband consented. So she secretly took up tbe whetstone and knife.
and went to the dead buffalo. Wben she got there, after getting in
proper position, she began skinning it. Then she took tbe raeat all

284 Field Columbian Museum — Anthropology, Vol. V.
off and the hide into the thick tiraber and began to slice the meat.
She had some good fat meat for her first dinner, and had another good
supper. After hanging up the raeat properly, she went back to her
tipi, and on the way gathered sorae toraatoes for herself and husband.
It was just a sraaH bundle, and she gave it to her husband. "It's
very bard work to find the weed, but I do find it, although it does not
bear raany toraatoes. But, husband, you ought to be thankful for what
I do bring home for you,'' said the wife.
The next morning the wife went out for more toraatoes. Instead
of going to pick thera, she went directly to tbe place where she had
cached the raeat and the bones. That day she was chopping the bones
to raake tallow and lard. She ate good raeals that day. Before sunset
she set out and began picking raore tomatoes for herself and husband.
On the way she sat down by tbe water at a buffalo wallow and washed
ber hands, using the dirt for soap to kill the smell of tbe raeat.
Wben she lay down on the bed with -her husband for the night's
rest, he sraelled the odor of fresh meat and tallow on her dress and
mouth. "Say, wife, why is it that you get horae so late and also bear
the sraell of cooked raeat? Your whole body sraells of aniraal food,"
said the husband. Tbey both spent the night, the wife getting strength
all tbe time and tbe husband becoming discouraged. "Well, husband,
when I ara out for berries and tomatoes I get very sweaty, and that is
'v\'hat makes rae have sucb a strange odor," said the wife.
Tbe next morning she went to pick tomatoes, and Blind-Man
stayed at home. Tbe wife went directly to the place again where she
had her meat. Sometiraes during the day the blind raan would go
out and cry from being alone and hungry, and wondered why she stayed
so long, for during the whole day she was at the place, eating and rest
ing, and thought nothing of her husband.
Before sunset she left her retreat and went home. On the way
she picked some tomatoes, just a few to satisfy ber husband that night.
"Well, wife, I was very lonesome to-day and got very hungry. But
do tell rae why you stay so long and sraellso strange. The sraeH is
like that of raeat and tallow," said he. "Didn't I tell you the reason
once?" said the wife, roughly. Blind-Man kept silent, but kept on
wondering about his wife's actions.
In the morning, before the wife woke up, the husband went to
urinate, and then went back inside the tipi. He woke his wife and she
got up without any delay. After a scanty meal with her husband, she
started out, telling bim that she was going out to pick sorae more to
matoes. After she had been gone for sorae tirae, an owl lighted on the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 285
tipi pole and attracted the attention of Blind-Man. "I want you to know,
raan, that you did kill the buffalo, but your wife does not tell you so, for
she is over yonder eating the raeat by herself. She has been doing this
way all the tirae. Now I want you to get even with her sorae way.
Listen to me, raan! Before you do this, look up to me, right straight
to tbe top of the poles and see ray eyes," said Owl. When Blind-
man looked, bis eyesight was entirely restored, but he had eyes like those
of an owl. Without much delay, he took up bis bow and arrows and
went to tbe place where his wife was feasting. Wben he got there
he found ber with plenty of food around her. "Oh ! I was getting
ready to take sorae meat to you to-day, of course. I kept this meat from
you for some tirae, but to-day I ara to feed you well," said the wife.
"Yes ! You will !" said the husband in a low tone. The husband took
his bow and arrows and shot his wife through the body several tiraes,
until she dropped dead. Thus he paid her in return for ber hatred
and bad teraper.

This is the reason that nowadays a wife sometiraes treats ber
husband in an underhand manner, and thus it is that husbands are made
murderers and separations occur. — D.
Told by Cut-Nose. Cf. No. 126. In the Osage version a similar story is told of a boy and his
grandmother. 126. — The Deceived Blind Man.'
In a tent which stood alone lived an old raan who bad become
blind. There were many buffalo about ; so getting his wife to aira for
him, he shot at them. He said, "I feel that I have killed a buffalo."
But his wife said to him, "No, you are blind, how can you hit any
thing?" He bad killed one, but she lied to hira. Instead of bring
ing back the meat, she brought only shin bones, ribs scraped of tbe
meat, and the lungs. The man said to her, "You smeH of grease.
You have handkd meat.'" She said, "No, I only picked up the bones
from a carap site." Four tiraes tbe old man shot buffalo in this way,
and the woraan went out and skinned and butchered the buffalo and
made pemmican of the raeat, and gave none to her husband. Then
the old man went out .of doors and cried because he knew that he had
killed the buffalo and that there was no one to provide food for bim
except his wife who, treated hira without pity. On bis tent was an
owl. This said to him : "I will give you my eyes so that you can see
how your wife is treating you." Then tbe old man could see again.
^ Informants J.

286 Field Columbian Museum — Anthropology, Vol. V.
Tbe owl said to hira, "Let us go to where your wife is and see hovv; much
meat she has." Then the man went to her. When he arrived she was
surprised to see that he was different, that his eyes were bright, and
that he looked about him. Then she said to hira, "I have been drying
meat for you. Come, sit down and eat." "'Very well." said the man.
Then bis wife gave him meat from the back. He said, "No, I do not
want it. But you take this pemraican," and he pushed the pemraican
into her raouth with a stick until she swallowed it. Then his wife said,
"Will you have sorae of this dried raeat?" But he refused and pushed
sorae more pemmican down her throat. His wife offered in turn all
the best parts of the meat; and she now loved hira again on account
of his bright eyes and fine appearance ; but be only continued to thrust
her pemraican down her throat. Soon she had enough; but he con
tinued to crowd the food into her, until the top of it was visible in her
mouth and she was filled. But be rararaed and packed it with a stick
until she could not breathe, and died.^ — K.
127. — The Deceived Blind Man and ^he Deserted Children.'
There were three strearas, all flowing east. At the one farthest
north were camped an old man with his wife and a son and a daughter.
They had left the camp of the people, intending to obtain food for
themselves. When they first started tbe old man was nearly blind.
Later he becarae blind and was unable to go about. The faraily did
not know what to dd to get food, since the two children were sraall
and the old man was now blind. One day bis wife saw a buffalo pass
ing near their tent and told her husband how near the buffalo was.
He said to her, "I will try to kill it for our food. We raust have
soraething to eat or we will starve." She said to hira, "You can kill
nothing. You are blind. You are a ghost already. What can you do ?"
"Nevertheless I shall try it," said the raan. "I want you to stand be
hind rae, and when I draw the bow aim it at the fattest buffalo that
you can pick out. When you have done so, tell me." She airaed the
arrow for him and said, "Ready," and he let go the bowstring. The
man knew he had killed a buffalo, but bis wife said that he had not.
She said : "You are a fool, you can do nothing. I told you that you
• This myth and the one of the woman who married a dog (No. 91) are the only ones that are
common to all the Eskimo aud to the Indians of a large area. Eskimo: Rink, Tales and Traditions
of the Eskimo, 99; Boas, Ann. Rep. Bur. Ethn., VI, 625; Kroeber, Journ. Am. Folk Lore, XII, 169;
Holm, Sagnog FortaeUinger fra Angmagsalik, 31. Indian: Petitot, Traditions Indiennes du Canada
Nord Quest, 84, 226; Boas, Indianische Sagen v. d. N. Pacif. Kiiste Am., 229; Farrand, Mem. Am.
Mus. Nat. Hist., IV; Morice, Trans. Can. Inst., IV, 171.
^ Informant H.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 287
were half dead. Now I am going out to gather berries. Stay at home
and I will take the children with rae.'' So she left hira in the tent and
went to the buffalo which the old raan had killed, and butchered it, and
took the meat to tbe tiraber and cut it up there, and ate of it. She did
not tell hira of this, but the old raan knew it. Then she returned with
her children, bringing hira berries which she gave him to eat. Again
there was a herd of buffalo that passed near the tent. Then the woman
deceived her husband in the same way. The old man went outdoors
and cried about the way in which his wife treated him. Then an owl
alighted near hira. It said, "I have come to help you. Your wife has
treated you badly and is trying to kill you. I will give you my
eyes and let you have ray sight." Then the old man could see again.
Next morning he left the tent where he had been alone, and went to
wards the timber where his wife and the children had stayed all night.
He soon came to where the buffalo bad fallen and saw the blood and
offal. Frora there he tracked bis wife and the children to the timber and
found her busy preparing the raeat. Coraing upon her unexpectedly, he
said : "I ara glad that you have raeat and are living well." She
looked at him and said : "I am glad that you can see again. What
clean, beautiful eyes you have! I was just about to go to you, but had
not yet finished boiling tbe bones for the fat in tbem. What piece will
you have, this one or that one? Or would you like peraraican, or some
dried meat? All this is what I was going to. take to you." "It makes
no difference to rae what raeat you give rae,'' he said. Then she took
meat from the back, with fat in it, already cooked, and gave it to him.
He ate it. Then, saying nothing more to her, he killed her. Then he
said to his children in his thoughts : "Since you have abundance of
food, I shall leave you to take care of yourselves." Then he started
for the camp of his people and arrived there. After a raonth tbe chil
dren bad used up all the raeat. Then they followed their father's trail
until tbey also reached the carap. When tbey arrived, their father cried
out aloud : "The unmerciful people have arrived. All prepare to break
camp and leave ! Let the children be tied up against poles and the poles
leaned against trees and left there." Then tbe people left their camp,
with the children bound on poles resting against trees. When the
wolves and coyotes, which always come about deserted caraping places,
arrived there, an old wolf saw the two children fastened to the poles,
suffering thirst and hunger. He said to hiraself : "How pitiful those
children are !" Then he cried out to the wolves : "Come all of you
from all directions." The wolves and coyotes came from all parts of
the earth and the old wolf said to them : "I pity those children. I

2-88 Field Columbian Museum — Anthropology, Vol. V.
want )'0U to seize tbe poles and 'lower thera slowly, and then to chew
off the ropes and free tbe children." Then the wolves and coyotes
did as he told thera and loosened the children. The old wolf asked
tbem : ''Where do you want to go ? Will you go again to the people
or somewhere else?" The children raade no answer. They were
afraid. The wolf carae near thera, but they feared that be would eat
thera, and said not a word. Then be said: "Do not go back lo tbe
people but reraain here with us. Now I want you, Clouded-wolf, who
are above the others for your daring deeds, to provide food for
thera. I waiA you also. White-wolf, to look for food for them, and
I want you. Black-coyote, who have done deeds which the others could
not do, to go out and get them food ; and you also. Black-wolf, who are
brave and cunning, provide raeat for thera.' Then these four chief
wolves started out in the four directions. Clouded-wolf carae back
bringing raeat frora the back of the buffalo with the skin still on it.
White-wolf also brought the best parts of the raeat, and so did Black-
coyote and Black-wolf. They piled it up in front of the children and
these ate it, regaining their strength. Then the old wolf told thera to
live in tbe thick timber where there was good shelter, and he went with
thera. It was now winter. Tbe boy gathered poles and made a frame
for a brush house, while his sister gathered long weeds and thatched
tbem over the frarae. She also made a door of sticks and brush, and
inside she put brush for bedding. Near the door they prepared a place
for the old wolf to sleep. Then it began to snow. The old wolf said :
"It it were not for your kind treatment I should now be out in the
storra in-. my feeble old age, and suff'ering from cold. I thank you
for this. Look at me ! I have not the same color that I had wben
I was young. I have no strength and no swiftness and no warrath.
I am old and can endure no cold. Therefore I thank you for living
with you in this warm place." At night the old wolf slept by the door
on the right side, the girl on the north side of tbe tent and tbe boy
at tbe back. In the raorning the boy was the first to get up, in order
to raake tbe fire. As he looked out frora the door there was snow all
about. To his surprise, at a short distance there were herds of elk.
It was as if there were soraething yellow over tbe snow as far as be
could see ; in the tiraber, on the river banks, and everywhere, elk were
walking, standing, and lying. In astonishraent be closed tbe door
and said to bis sister : "Get up, there is a herd of elk close by !" '"What
can I do? I can do nothing," said the girl ; but he kept trying to arouse
her. "Get up and look at them, anyhow." She said : "I can do noth-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 289
ing by looking at thera." Then the wolf said: "My grandchild, get
up and look at them." Then she got up and opened the door, and as
soon as she looked at tbe elk they fell down dead. The boy said :
"Thus it is well that I waked you ; because I continually tried to raake
you get up, we have been helped. We have been pitied." Then tbe
girl took a flint knife with a bone handle and gave it to her brother and
said to hira : "Take this and go out and skin thera." He went out
and skinned the elk as easily as if he had done it before. As soon as
be had skinned one he threw the hide into the tent and the girl folded
it three tiraes and sat on it and it was corapletely dressed. They con
tinued to do this until all the skins had been worked, while all the meat
was hanging sliced up in the trees near the river. They had killed
thirty-six elk. After he had brought in the last one, the girl said.
"Let all these elk skins be sewed together in the shape of a tent." Piling
thera up she sat on thera, and when she spread out the pile it had
become a tent, with a bird ornaraent (niibiniyohut) near the top and
four round ornaraents at the sides, and a door, and rattles over the door.
Then the girl said : "When I go outside, let there be twenty-seven tent
poles, with two for the outside of the tent, twenty-nine in all." Then
she went out and there at ber left were twenty-nine straight tent poles,
just of the length that she had ordered thera to be. Tbe poles had been
made from otter-weeds (yeiyanaxiiuci, a species of composita). Then
the new tent stood there completely erected and covered. Then the
girl folded three elk skins, sat on thera, and said : "Let this be a wall
hanging (ka^'kusaaga''), embroidered with lines of quills in various
colors." Then it was sucb, and she hung it behind her brother's bed.
Then she folded three other skins, to be a hanging for her bed, and sat
on them ; but she told the lines of embroidery to be closer together than
on ber brother's. Then she folded and sat on three other skins, and
said : "To four places let there be attached three pendants. Let there
be nothing more." This she gave to tbe old man.
After seven days there was another fall of snow. Tbe boy got up
early in the morning to make a fire and saw the snow and the buffalo
all about, tbe land being black with them. He waked his sister and
tried to make her get up. but she said again : "What can I do? Let rae
sleep longer. You have broken ray sleep." At last the wolf told her :
"My granddaughter, get up." Then she did so, and as she looked out
of the door the buffalo fell dead. Then she told her brother to skin a
"two-teeth" (naniisa^kuta"", a young buffalo). The brother said, "Why
do you wish this two-tee.th?" ' Because its skin is soft, and quill era-
broidery will not break wben we sit on it," she said. Then he brought

290 Field Columbian Museum — Anthropology, Vol. V.
in the skin. Then she took it and folded it three tiraes and said : "I^t
this becorae a robe with bird ornaraent." Then it became an em
broidered robe and she gave it to her brother. Then she told hira to
bring her the hide of a young cow. Tbe boy brought it in to her, and
she folded it, and said, "Let this becorae a painted robe." Then it
turned to a robe, and wben she spread it out, tbe painting was seen,
beautiful and bright. Then she sent her brother to get the hide of a
raiddle-aged buffalo. She folded it, and said, "Let this be a robe with
round embroidery in the four corners and let it have eight lines of
embroidery across, and between them black lines, painted with char
coal." Then it- becarae such a robe and she gave it to the old raan.
Then she told her brother, "Now bring rae the front half of a hide
which is wooHy." When be brought it she folded it and said: "This
shall be a pillow embroidered with yellow quills. The eye, which is
dark, will be represented by black hatahina fibers, but there will be
yellow quill embroidery around it. On the throat let there be a
hundred bars of yellow quills. Let the ear be a yellow cross of quih
work. The bead should be round and the tail also should be em
broidered; and in four places let there be embroidery loops, two of
them in front and two behind. All around the edge let there be fifty
bars of quill work, and for the nose two bars of yellow quills." Then all
that she had said happened. Then she took another hide and said:
"Let mine be white. Let the eye be dark in the center and around it
let there be white and black. Let the ear be a black cross with white
about it. Let the throat be one hundred b^rs of white and black, the
black being toward tbe outside. Let the skull be round, white in the
center and black outside. Let the tail be quilled and let there be loops
in four places, and black and white bars following the edge all around."
When she had this pillow, she told her brother : "Now bring the hide
of a calf." .This she erabroidered in yellow and red quills. The eye
was red inside, surrounded by yellow. On the throat there were only
fifty bars; otherwise this pillow was like the others. This she gave
to the old raan.
After seven days there was snow again. When the boy got up in the
morning, be saw a herd of elk. His sister killed them by looking at
tbem, as before, and he brought the skins into the tent." There were
forty skins. When his sister had dressed them as before, she took a
piece of skin and told it to be a shirt embroidered with a circle of quiHs
on the chest, and another circle on the back, and strips of embroidery
over the shoulders and down the back. Along the seams there were
' The original repeats the incident in full.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 291
to be fringes, and at the bottora pieces were to hang. down (hidtana").
Between the fringes were to be weasel skins and tufts of long hair at
tached with quill erabroidery. The quiHs were to be yeillow. Then
she raade him leggings, embroidered and fringed, and raoccasins era
broidered with a bird. Then she raade a woman's dress for herself
with four rows of fringes, at the breast, at the waist, at the hips, and at
the bottom. It was covered with crosses of embroidery all over and
on her left shoulder (to tbe east as she stood facing the south), there
was a yellow sun, and on her right shoulder a yeUow half-moon. As
she turned, she turned to the right, so that the sun on her shoulder
traveled in tbe direction of the sun. She also raade leggings for her
self erabroidered all around the leg, and raoccasins, the stripes on
which, were farther apart than those on her brother's. The old raan,
being old, received no clothing decorated like this.'
Then the boy said: "I wish I could have a panther of yellow-
color, with white sides, for a dog.'' His sister went outside the tent
and said, "Corae, panther, you of the yellow color with white sides,
corae here !" Then a panther carae, slowly twisting his tail, and
entered the tent, and lay down behind tbe boy's pillow, laying his head
on his outstretched feet. Then the boy said : "I wish that you have
for your dog a bear that has a white streak frora his shoulders down
his forelegs and whose claws are white with a black streak." Then
his sister went outside and said what he wanted, and a bear carae
pacing, and sat at the foot of her bed.
After seven days it snowed again, and again in the morning it
was black with buffalo. The girl killed thera as before by looking at
them.' The boy brought her the skins and from them she made hair-
covered bags and folding parfleches, and other bags of rawhide, painted
with designs. He brought her forty skins and frora these she made tbe
bags. Then she put dried raeat into all of thera and piled thera up on
top of one another inside and outside of the tent, and still there was
raeat on the trees.
While they were in all this abundance, the people were hunting,
and two young men, brothers, were in advance. They carae across this
tent of the brother and sister and their two dogs. The young man saw
them coraing and went out to raeet thera. The two brothers saw all
the meat hanging on the trees and piled up outside of the tent, and
'The young man's blanket with the bird embroidery is called "baataiitasanuxt; the old
man's with the eight lines of embroidery nanaasanfaxaha. The girl's white-embroidered pillow is
called nana°kuhut hana">uhn. her . brother's shirt biigancinoxan, his kind of leggings biigifoxataan,
his bird-embroidered moccasins, niaheiha^. Compare the styles of erabroidery here described with
descriptions and illustrations in The Arapaho. Bulletin Am. Mus. Nat. Hist, XVIII, pt, I, p. 59 seq.
' The original repeats the incident in full.

292 Field Columbian Museum — Anthropology, Vol. V.
therefore were very glad to see tbe children again, and cried from
joy at tbe meeting. The girl still remained inside the tent. The bear
appeared ready to attack the new coraers, and tbe panther also sat up
and watched. The young man, knowing that the two aniraals were
angry, told them, "Be quiet, lie down again." Then he brought tbe
two young men into the tent. They sat down very rauch afraid. The
girl sat looking on tbe ground, with a stick (kaabaya") in her hand,
with which she sat playing as she faced tbe door. She spoke no word.
The brother told ber to get raeat. Then she brought pemmican in
wooden bowls and gave it to them. Tbey ate it with relish. She, how
ever, did not speak to thera or look at them. When tbe two young raen
had eaten, they told the young man that they would return to tell their
people that they\ bad found bim and his sister in all this abundance.
Tbe girl gave thera sorae raeat and then told thera that when tbey re
turned with the people they raust not approach too closely to her tent,
but camp farther down tbe river. Then the two men went back and told
tbe news to the people. Sodn sorae of tlie people began to arrive- in
advance of the carap, young raen on horseback. The panther went out
and stood at one end of the raeat and tbe bear walked to and fro in
front of it, guarding it. Theh the girl ordered the bear to He down,
which he did. Thereupon tbe young raen carae in and ate. Then the
people raade their camp below and soon all came pouring in. The
girl told thera that she would harm none of thera except her father.
Then she told her dogs': "These people continually corae in, but I
will tell you wben my father comes. I will know bis voice ; be will be
tbe last one to enter." Indeed, at last he came in, saying : "I am very
glad to see my children again." "There be comes, the old raan; that
is be, the one talking," said the girl. The two aniraals were lying at
both sides of tbe door. As the raan carae he told his children : "Tell
thera not to do anything to rae. Prevent thera frora attacking rae."
As be came between tbem, the' bear stiffened his hair and the panther
crouched for a spring, watching the old man's eye. Suddenly the
panther sprang on his chest and the bear seized him frora behind. The
panther bit his throat while tbe bear took out a large piece from his
side. Tbe man fell dead. Then the girl told the aniraals: "Carry
hira out on the prairie and let him lie there." All the other people were
afraid and went home. Then an old man cried out : "They have done
that because thefr father treated them badly. Tbey have treated him
right." Then the people went back to the tent and sat down ; and others
came in, and they asked for meat, and the girl told them, to take the
meat that was farthest away. Then all the woraen said, "This belongs

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 293
to me," and "This pile is mine," and all scrambled for tbe meat. Then
they returned to their camp well provided with food. "Come over
here, this raan has raeat !" the people cried out, inviting each other,
without having worked at all for their food. Then they wished to re
raain with tbe girl and ber bfother on account of their wonderful deeds.
But tbe girl said : "You should go on and look out for yourselves. If
you depend upon rae I raay also do wrong. Even if you leave rae here
alone with all this plenty and then return to me, I raight do wrong.
Therefore I think that you ought not to live through rae. We will
subsist on what we now have as long as' it lasts, and then I will do no
raore." Then she told the bear : "You can go back to your old place
and look for your own food. Over there is tiraber ; there you can
wander about.'' Then she said the sarae to the panther, and both the
aniraals went off, each going his own way. Then the girl said: "Now
I will go to our father. My bro.ther will go to our father. This rayth
will be for all tirae. People will tell of rae and there will be tradition
of me. I shall be in heaven, but my name will remain below." Then
they went up tc heaven. They are living yet, she is still here. Look at
her work, her designs, ber erabroidery. All this belongs to her. It is
she, she and her brother together.' — K.
128. — The Deserted Children."
There was a tribe. Children were playing at a little distance
frora the carap-circle. A chief passed near them. Two little children,
a brother and sister, called him an ugly narae. Going to the carap,
the chief said: "Let all raove away. Let none drag their tent poles
over the ground, but let all lift thera and carry thera for a long dis
tance. The children have spoken badly to rae. Therefore I want to
abandon thera so that they will be unable to follow us. Let every one
go and take even the dogs." So the people went. When the children
came back to where tbe camp had been they could see nothing. Crying,
they ran on looking for tracks, going at random. At last, at a great
distance, tbey found tbe tracks and followed them, still crying, and
finally reached the carap. Going to their parents' tent, they found them
inside. Wben they said: "My mother," their mother did not notice
thera, but raerely said : "I never bad a daughter ; I have never had
a son." Then tbe chief caused the people to raove, after tying the cbil-
> The tale of the deserted children, which is also found separately in the next story, has the
following distribution: Gros Ventre; Blackfoot (Grinnell, p. 50); Cheyenne (Journ. Am. Folk Lore,
XIII, 185); Dhegihi (J. O. Dorsey, Contr. N. A. Ethn., VI, 83); Iowa (J. 0. Dorsey, Am. Antiq. IV,
286); Micmac (Rand, 46).
* Informant B.

294 Field Columbian Museum — Anthropology, Vol. V.
dren back to back and fastening their legs. They were left to starve.
Then a dog, so old that it could not bite, carae and sucked and chewed
the rawhide thongs with which the children were tied, until they were
soft; then it said to thera: "Stretch yourselves," and the children
struggled until the wet hide parted and they becarae free. Looking
about thera, they at last found sraall pieces of raeat which tbe people
bad left. They raade a hut of willows and grass and lived there.
Once, wben the boy was alone, a voice spoke to bim. He was unable
to see any one. It said to him : "Do not be discouraged ; you will be
as well able to provide for yourselves as are the other people. Now
go to that hill." The boy went to tbe hill and saw there a large hole,
about which were raany buffalo tracks. He went horae and sat down
with his eyes shut. When his sister came in, she asked hira: "What
is it ?" He said to her : "Look toward that hill where the whitish
buffalo grass is." She looked and saw a black spot. It came nearer
and she saw that it was a string of buffalo. She told her brother.
Wben tbe buffalo were near, the boy said : "In which direction are
they?" She told him, and having turned his face toward them, be
opened his eyes. AH the buffalo fell down dead. Then the girl went
out and butchered them. A voice spoke to her and told her : "Sit down
on the raeat." She sat down on the buffalo, and when she arose the
meat was all cut up, so that she had nothing to do but to hang it up to
dry. Then the voice told her again : "Sit down on the piled skins.''
She did this and tbe skins were all dressed. Now the children con
tinued to live in this way, and had a large tent and raany blankets, and
raore raeat than they could use. The people who had abandoned them
were starving. Then some young men found the children, who were
now grown up, and recognized thera, and saw the abundance they had.
They reported it to the People, and the people all raoved to thera. Then
their mother and father also came and erabraced thera, saying: "Is
this ray daughter?" But the girl said: "I never had any mother."
And when the woman embraced the young man and called him her
son, be also said : "I never had a mother."' — K.
129. — The Young, Man and his Father-in-law."
There was a tent in which were a man and his wife and bis
brother. They were alone hunting. Then a girl baby was born to
thera. She grew up to be a young woraan and lived in a separate tent.
• According also to a version told by informant I, the children were released by a dog, not a
wolf. -The dog turned to a horse.
' Informant H.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 295
A young raan carae there. Then tbe girl prepared food for hira and
brought it to hira, and her father said, "He shall becorae ray son-in-
law." So the young raan and the girl remained there over night. Next
morning the father said: "I wish my son-in-law to be industrious
and to do something for rae." He asked hira to go and get hira sticks
for arrows. The sticks were to be perfectly straight, without knots or
branches. The young raan went out, found sticks of ba^wa^iiubiici,
got thera, and carried thera horae. "Here are the sticks for your
father," be said to his wife, and she took thera to her father. He looked
at thera and said : "These are not the kind I want," and would not
take them. This happened four times. Then the old raan killed his
son-in-law. Then another young raan carae and was given food by the
girl and called son-in-law by her father. The next day he was also
asked to get perfectly straight sticks. He returned with a bundle of
na'abiici, but the old raan said : "They are too full of knots and have
too many branches ; they are not the kind I want." Then he killed him
too. Another young raan carae and was given food and received as
son-in-law, and sent out after arrows. He brought back dogwood
(baa°xeihineniwahaati) that was straight and sraooth. "Here is what
you sent for," said the daughter, crossly, to her father. "Well, you
seera to be angry," he answered her. This young man also went out four
tiraes to get sticks and then was killed because tbe sticks were unsatis
factory. The old raan threw hira into the river and fed hira to some ani-
tnal, and so nothing was known about him.
A fourth young raan carae there and was given the girl as wife.
The next raorning he told his wife, "I will continue on ray way," but
her father said : "No, my son-in-law ; stay a while. You can take your
wife along with you when you go. I want you first to provide some
things for me and after that you can go on." Then he told his daugh
ter: "Tell your husband that I wish hira to get me sticks for arrows.''
Then the young raan went towards the east, crying and crying and cry
ing; then went towards tbe south, and then back towards the river
near which they lived, until be reached a lake. "What are you crying
for? Is it something difficult?" said a voice to hira. Perhaps it was
the owner of the lake. "I am looking for arrows," said the young
man, "I have been told that tbey must be perfectly straight, without
any knots or joints." Then the spirit said to hira, "Very well, corae
this way," and he was shown yeiyanaxuuci ("otter weed," a species of
composita). "This is the kind you are looking for," it said, and the
young man cut theni and took thera back with him. He gave tbem to
his wife to give to her father. "That is the kind I want. I ara glad.

296 Field Columbian Museum — Anthropology, Vol. V.
ray son-in-law. Again do soraething for rae," said the old raan. "I
wish I were provided with long wide feathers with black tips ; feathers
v/hich break evenly in the center when they are spHt." The young
raan started out again and went along crying. He was called by a
voice and shown a plant which had large leaves. When he said that the
lips of tbe feathers raust be black, the ends of the leaves became black.
He brought these back and the old raan accepted the feathers gladly,
thanking hira for bringing what be wanted. Meanwhile he had peeled
the sticks for the arrows, and now he told his daughter : "Tell ray son-
in-law that I wish arrow points; sharp, smooth, and evenly shaped
ones." The young man went out crying, going in the same direction
as before; first east, then south, then towards the west, and again a
voice called hira. It showed him large willows and told him: "Pick
the leaves." He did so and broiigbt them to the old man. Then the
old raan said : "I wish an animal with horns like bird-claws." The
young man went out crying again. He carae to a hill, on the side of
which seven buffalo were lying ("sitting"). The young raan called
to thera and told them that he wished an aniraal with horns like bird-
claws. Tbey said, "Very well." One of thera was a young bull (wax-
agdu), another a Httle older ("two-teeth"), a third had fully grown
horns. The four others were the four old men. The oldest buffalo said :
"I give you tbese three, you can take the one you want." The young
man -looked them over and said, "This one is the one I take," and he
chose the oldest of the three, the one with full grown horns. Then
the oldest bull said to this one, "You have boasted much. Now is your
time to show what you are able to do." "Very well," he answered.
There was a black, hard rock just sticking out of the ground. Then the
bull rose, stretched himself, shook hiraself, stuck up his tail, and
looked about hira. Then he went to the southwest and snorted out
black; then he went to the northwest and snorted out blue; then
to the northeast, red; then to the southeast, white. Then he wal
lowed and shook hiraself, so that the white dust rose, and rubbed
his nose on the grass. Then be hooked the rock with his horn and
chipped off a piece so that it flew away buzzing. Then with his left
horn he pierced the rock in the raiddle at the bottora and split it so
that tbe halves fell apart. "If I do not succeed the first time, that is
what I will do the second time," he said. The old buffalo said to the
man, "Now this bull will lead you ; you must follow him. Remember
that that man is powerful and hard to overcorae. We know what he is
doing. He will be on a tree with his bow and arrows, and when he
shoots he will pretend to shoot at the bull, but will shoot at you. Stand

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 297
behind the bull and tbe arrows will not pierce you. Tbe arrows will bit
the bull, but will hang down from him without piercing hira. After be
has shot three tiraes and the arrows have taken no effect, tell hira :
'You say that you are strong and powerful ! Corae down ! Do not
be a coward !' Then he will come down from the tree. When he has
come down, the bull will turn and attack you. You must run away,
and that will cause the man to go away from the tree. When the
buH has kiHed hira, gather all the parts of his body and burn
thera. Be sure you are not terapted to take anything from tbe sparks
that fly out from the body of this raan, which will turn to elk teeth
and bone beads and eagle feathers and other valuables. Throw them
all back into the fire."
Then the young raan started, following the bull until tbey came
near the tree. The raan shot at tbe bull without result, and for the
fourth shot carae down from the tree. Then the bull faced hira,
charged on hira, hooked hira, threw hira up, hooked hira again, and
continued to throw hira up until he was torn to strings. Then tbe
young man burned the old raan for four days, until there was nothing
left of bim but ashes, observing the warning that bad been given him.
The ashes became white clay used for painting arrows. Tbe bull went
back. Then the young raan went to his wife and her raother and asked
them : "What has this man done previously ?" He did not know that
he had killed other raen, but suspected it because his body turned to
valuables. Tbe old woraan said : "Wben visitors came they became
the old raan's sons-in-law, and he sent thera out four times to get sticks
for arrows. They were unsuccessful, and the fourth time he killed
them. There were three sucb young raen. He fed their bodies to an
aniraal. It must be a water aniraal, for there are no tracks about."
Then the young man said: "I do not know yvhere you carae frora.
But I know where I came from, for I started frora a camp of people.
I will take you to the people from whora I carae, and I will tell thera
everything." Then tbey traveled for four days until they reached the
camp. The young raan invited 'all the people ; then he began and told
them his story. Then he said, "There have been the following lives
(generations). The first did not do as they ought and -were de
stroyed. The second did not do to each other as was right and were
also destroyed. In the third the people did not do weH. Tbey were
cannibals, so tbey also were wiped out. ' The fourth life was this man,
whose body consisted of the valuables of Ijfe. He did not eat human
flesh, but he fed it to an animal. Look at these lives ! They aH bad
blood and hardships and troubles. Now, I will go to the father and

298 Field Columbian Museum — Anthropology, Vol. V.
leave this story for you to teH to another generation. So begin now,
old men and old wpmen, tell frora novi' on what I have done. Tell how
this man with his wife and daughter went away to live alone for sorae
tirae; and tell thera. what I did. Reraeraber it well, for this raan is
no longer dangerous, but his body and ashes will be seen on the ar
rows." And then at night he went up to his father. He left this myth
with the people, and this is the teaching of it. His name was Hixt
caba inen, Above-Man.' — K.
1 30. — Blood-Clot-Boy.'
It was winter time and the snow was deep. A man lived with his
two wives, who were sisters, and with the old .man, bis father-in-law,
and his wife. Tbey went bunting. They went so far that when they
thought they had a good place from which to hunt, they made a perma
nent carap. The son-in-law was a hard raan and had no pity for the
old people. One of the sisters, the younger, was sorry for her parents.
During the absence of her husband she secretly gave thera meat. Since
the snow was deep, tbe man would bring home his raeat by rolling it
in the hide and then dragging it horae. He told his wives not to give
any raeat to their parents. But the younger succeeded in stealing
sorae to give tbem. Her parents were old and could not even go out
to get wood. Their son-in-law had much raeat and raany hides, while
the old people were nearly starved. The son-in-law becarae suspicious
because tbe old raan and woraan were able to endure starvation so long.
He asked his wives whether they fed their parents. One denied it;
the other was silent. He told them strongly that if he found tnem giv
ing their parents food he would punish them ; they must not give any
of the raeat that be brought. One day when the son-in-law -was hunt
ing, the old' raan, though feeble, followed hira in order that he might
pick up tbe hoofs and other leavings. He found a clot of blood on
the snow, frozen bard. He picked it up gladly. "^Thanks, I have
found something for ray wife to eat." He stretched his bands to tbe
four directions in thanks. He had no shirt, and wore only a robe
tied about hira. He put the clot next to his side and started back
^The myth of the young man whom his magically powerful father-in-law fails to kill, occurs
widely spread in various forms and connections, its greatest development is on the Pacific side of
North America. Cf. Cheyenne (Journ. Am. Folk Lore, XIU, 177); Cree (Russell, Expl. in the Far North,
205); Carrier (Morice, Trans. Can. Inst. V, 7); Chilcotin (Farrand, Mem. Am. Mus. Nat. Hist. IV, 26);
North Pacific Coast from Columbia river northward (Boas, Indianische Sagen, 39, 68, 70; Chinook;
Texts, 31; Kathlamet Texts. Bull. Bur. Ethn. No. 26, 113; Tsimshian Texts, Bull. Bur. Ethn. No. 27, 136;
Farrand, Mem. Am. Mus. Nat. Hist., IV, 113); Maidu' (Dixon, Bull. Am. Mus. Nat. Hist., XVII, ii,
67); Wintun (Curtin, Creation Myths of Primitive America, 121); Yana (ibid., 281, 425); and many other
Californian tribes.
' Frora informant H.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 299
with a good heart, happy that he had succeeded so weH. On his way
back the blood made itself noticeable. As he went on, the clot felt
as if it were a huraan being. Before he reached home be thought he
would feel it. To bis surprise he felt a baby. To raake sure, he
opened his blanket wide and looked. It was a boy. He .entered tbe
tent and said to his wife: "We have a child, a boy." "Thanks," she
said, and reached out for the child. The old raan sat down onthe bed,
while she gathered buffalo chips to keep tbe baby clean and soft. She
asked hira how he got it, and he told her. She said: 'I am glad to
have a son." Tbe man said : "I love my boy, I ara glad to have hira."
Tbe sisters, in their tent near by, heard thera speaking. "Listen what
our parents are talking about. Let us go to see. They are talking
to their child." The younger went to flnd out, and when she carae in
the tent, asked her parents about the child. They had laid it away at
tbe back of the tent. "Well, daughter," they said, "we have a child."
"What is it?" "It is a girl," they said. "May I see it?" she said.
"Certainly." So they opened the covering of the cradle. The woman
said : "How pretty tbe little girl looks ! What a pretty nose and glis
tening hair !" She went back and told her elder sister. Her elder sister
said to her :, "Carry meat there, so our younger sister may have milk."
So she took raeat to the tent. The old people said: "We are glad
to have meat," 'Then the son-in-law returned as usual, dragging a
bundle of meat on the snow. When he entered the tent both his wives
told him the news. "Is that so?" he said. "Take this meat to thera!
I am glad that I shall have another wife. Go and bring tbe child here."
The old people, when they gave his wives tbe child, said : "Do not un
wrap the child; its navel is yet sore, and.it is crying on account of it."
Then they took it to the other tent. "Let me have the child," said the
man. "I ara glad to have another wife. I will unwrap it." "Do not
unwrap it; its navel is yet sore," they said. "Very well," he said.
Then they took tbe child back to tbe old people. Now the son-in-law
wished to provide raeat for them. He gave tbem much, so that they
were never hungry. Tbe , child grew up fast. When tbe raan went
bunting, it played outside. It was dressed as a girl, but behaved like a
boy as it played. The man saw it playing, and found it to be a boy.
He said to his wives : "You have deceived rae. You told me it was
a girl, but you lied. If you had not lied to rae, the old people would
have been dead now, for I bated thera." He continually went hunting.
A last rih and tendon were lying about tbe camp. Tbe boy wanted a
bow. "I cannot raake a bow for you, I ara too feeble," said the old
man. "No, father, you can do it. Here is a tendon. Take it and it

300 Field Columbian Museum — Anthropology, Vol. V.
will becorae sinew." The old raan took it and it became sinew. Then
the boy said : "Make me four arrows. Paint two black and two red."
"Well, ray son, you have named the best ones," said the old man. He
was pleased at the boy's knowledge.' The man came back with raeat.
"Brother-in-law, have you my meat?" said the boy. "No, go away. I
was deceived about you once. I want nothing to do with you," said
the man. The boy turned away and played. The mah again went hunt
ing. The boy said: "Father, I wiH foHow my brother-in-law." He'
took his bow and arrows and tracked the raan. The snow reached
nearly to his hips. He saw hira cutting the buffalo. He went straight
towards hira, but his brother-in-law ignored him. The boy took hold
of a hoof to help hira, skin the carcass. "Go away, I don't want you!"
said the man. When he opened the buffalo tbe boy said: "I want to
take out the kidney for ray father to eat." "No, do not take it," said
the raan, and threw hira into the snow. Next time the boy wanted the
unborn calf in the buffalo. Again his brother-in-law pushed hira. He
fell on his face in the snow. Fie got up, cried a little, brushed hira
self, stood there and thought. The raan had nearly finished butcher
ing. Then the boy went to take tbe hoofs and leavings. "Leave that !
You displease rae. You have been the cause that the old people have
lived long!" said the man, and threw him into the snow again. The
boy got up and brushed the snow off hiraself, crying a little. A
fourth time, while his brother-in-law was hitting the ribs with a bone
in order to break thera, tbe boy went to take some. He was thrown
into tbe snow. He brushed tbe snow frora himself. Standing behind
his brother-in-law, he took his bow and one arrow and shot hira in ano.
Tbe point stuck out under the chin. "This is your punishraent," he
said to hira. "You have killed nje," said the man. "Yes, you deserve
it," the boy said to him. He shot hira four times. Then the man was
dead. The boy drew out tbe arrows and wiped thera on the dead man's
hair. Then he said : "I ara not the cause of your death. Our father
caused me to kill you because you maltreated ray father and raother.
But you shall go to tbe good world." Then taking his blanket, he put
tbe meat into it. He stretched himself and became a tall young man.
Then be went horae, taking the meat. In front of the tents, at a little
distance, he waited for the people to come out. They did not come.
So he called to his mother: "I have brought you meat!" He called in
a strong voice. She carae out and saw that her son was different ; that
he was grown up and beautiful. The old raan hugged hira. "What a
fine young raan I have for my son," he said. Then they took the meat
inside. Tbe boy said : "Which of your daughters pitied you and helped

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 301
you?" "The younger one," they said. ,He told thera: "I have killed
my brother-in-law. Now his wife will go with hira, because she helped
him to treat you so cruelly." Then he shot his elder sister and killed
her. He said : "She has gone to tbe same place, tbe best place. Our
father has caused me to do this because your son-in-law and your
daughter treated you so badly. They will be peaceable and live well
hereafter." After this he' went hunting and brought back buffalo as
his brother-in-law had, until they had plenty. Wben he thought they
had enough raeat, he asked: "Are these two the only tents on earth?"
"No, Over there," said the old raan, pointing to the north, "is a large
camp. But, ray son, ahead of us are dangerous people. There where
tbe large woods are are insane people, and there on tbe side of the hill
in tbe woods is their carap." It was spring and the snow was- in spots
on the ground. Tbey went towards the place the old raan had pointed
out. Before they reached it the boy killed a buffalo, and while he
skinned it they looked on. The old raan was afraid and warned thera
to watch. His daughter said: "There are persons coming, two of
them." The boy, witho.ut looking up, suddenly became clotted blood
again, falling into the blood under the ribs of the buffalo. A whet
stone that he was holding lay in the blood. The others said nothing
from fear of the persons who were approaching. Tbe two carae and
said : "What becarae of Clot-child ? He has given us his sister to use
for our pleasure." Clot-child heard it. They looked for hira, stand
ing not far apart. "Let this whetstone break in two," Clot-child
said, and threw it. It broke and struck both of thera behind the ear, .
and they fell down dead. Clot-child stood up as a man again. Tbe old
man said : "What a great son I have ! He kills persons that no one
else dares to approach." They took the raeat, and the boy said : "You
may go on and camp where you wish. I will go to those woods and
see the people there." He carae to a tent that stood alone ; one bhnd
woraan was in it. He approached, stood, and listened. The old woraan
said: "Clot-child, where are you going?" He was surprised. "How
does she know it is I?" he thought,, while he held his hands over his
mouth in astonishraent. "Why do you hold your band over your
mouth ?" she said. Then Clot-child went inside the tent. Human bones
and meat were hanging strung up. He pretended that he wag hungry
and wanted to eat. The blind woraan said : "You may have fat meat
frora the back to eat. Cook it yourself." He asked her : "Where are
the others?" She said: "They have gone out in various directions
gathering raeat." Then he said : "Why did you stay here ?" and hit
her. He put the fat raeat over the fire. Then he laid it on the ashes.

302 Field Columbian Museum — Anthropology, Vol. V.
Wben it was hot, he said : "Here is your raeat," and put it on her face
and burned ber to death. He said : "You have done what was not right.
I give you this punishraent." Wbpn he killed her the rest knew it and
returned. He went outside and saw them coming running at top speed,
one behind the other. When they came near hira they said : "You cannot
go up to tbe sky, you cannot go underground. You cannot escape
frora us; we will surely catch you." He said: "I have the gift of
swiftness by raeans of this bow. First, I shall have the swiftness of a
chicken-hawk." 'When they came close, he motioned with his bow
and rose up and flew away swiftly. They followed him swiftly. He
carae down to earth, and tbey did so too. Four times they did this.
He began to be tired. "Now, by raeans of this bow, I shall try to do
soraething on tbe ground," said Clot-child. He became a jack-rabbit.
He ran away, jumping like a jack-rabbit, and they followed hira. Then
the third tirae be decided not to spare tbem. Running toward the river,
be became a cotton-tail rabbit. They had nearly caught hira. The river
was frozen thin. He ran across, turned, and stood there like a raan,
while tbey broke through in various places. "Let tbe ice close and
becorae as solid as if ground," be said. Thus he destroyed thera. Then
he went to his parents. Tbe old man said : "Where were you?" Clot-
child said : "I tried to escape from sorae persons and finally killed them."
"What dan,gerous beings you have met and destroyed!" said tbe old
man. He was glad that his son had succeeded. They went on again.
The old man said : "There where the bill is white along the river is a
deep canyon, and there is another dangerous person." "Yes, I will go
there," said Clot-child. Then he went there. He carae near. Some
one was motioning to bim with a blanket to come. He thought : "Well,
I ara coraing, he need not hurry me. I will arrive there when I arrive."
Then he came close. Tbe person continued to motion to hira to corae.
He raotioned to hira to corae quietly. -He said softly: "Do not miake
a noise! He raight hear you! I will explain to you later." "Very
well," said Clot-child. The raan took him by the hand and led him
to the edge of a big bole. "Look over the edge ! Step softly, " make
no noise !" he whispered. "Yes," Clot-child said. He was very care
ful. When he was at the edge, the man raade a push at hira. "I push
daylight," he said, as Clot-child stepped to one side, and he fell down
tbe brink. "Right into the ribs," said Clot-child, and the raan fell
bead first into the ribs of a dead body below and tore the skin from
his face. Then the boy went down and cut off his arms and his feet.
He said to him : "You are alive now. I will kill you. But you will
becorae an animal, one with a bare head. , You will not be dangerous."

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 303
He was the buzzard. The boy took the wings and tail that he had cut
off frora him to his father, and told him to make arrows frora them.
They went on again. The old people and his sister camped before tbey
reached the large camp ; the boy went on towards it. When he reached
the carap a young raan raet hira and said to hira: "Clot-chiid, there
is a woraan who has heard of you and speaks badly of you. She says,
'I think that this raan spoken of so rauch is ugly.' " This woman con
stantly worked quill embroidery. Her name was Beaver-won, an.
When young raen went by in order to attract her attention, she rolled
up her work and went inside her tent. She was very hard to marry.
Then Clot-child looked for some one who would receive him as rela
tive. He went to an old woraan's tent. She called hira grandson.
There he was given pem.raican. He asked ber for raeat. She- said r
"The bear people in tie Iribe are selfish. They have it all. Tbey will
allow no one to have raeat." Then be sent her to ask for raeat. The
old woraan went to the bear who was guarding the raeat and asked him
for some. He spoke to her so angrily that she fell down from fear.
She returned and told Clot-child. Then he went hiraself aud took of
tbe raeat. The bear went to attack him. When he approached Clot-
child he leaped^ but Clot-child dodged hira. Again tbe bear leaped,,
but was avoided, until he became tired, when Clot-child took his bow
and shot him. One after another the bears came out to attack Clot-
child and he shot thera. All the fierce ones were dead. The survivors
fled. He shot thera also. There was only one that he did not shoot.
It took refuge in the brush. "Spare rae, I ara alone," it said. "Well,
then, remain there," said Clot-child. "You will be in the timber."
The bear said : "When you are unaware, but I see you, I will attack
you and will kill you." "Very weH," Clot-child answered. "But you
will not see far. Your eyes will not be good." "But I .shall smell you,"
tbe bear said. Clot-child answered : ""Very well. But live alone. You
will be by yourself, in the woods." In tbe raorning be went to where
he knew Beaver-woraan was, in order to pass by before her. She
looked at hira, rolled up her work, and went indoors. "If that is Clot-
child, I do not wish hira,", she said. He heard her. He said: "It is
easy to get that woraan. I know how to do it. Her heart is not
strong." He took steras of sraall vines (biiteisana°ku) and stripped
them, and rubbed them with sap of ha'''wa"uu. At night be put an end
of tbe vine at her tent, and laid it along the ground. He tied the end
to his flute. Then he blew his flute. His playing charmed the woman.
She thought: "I have never heard such flute-playing before. Many
young men have passed by, but they never played like this. Let me

304 Field Columbian Museum — Anthropology, Vol. V.
see who it is." She got out of bed, put on her leggings, and followed
the course of the music. She came to Clot-child, who sat facing the
other way. She put her hands ori his shoulders. She said: "Who
are you? Are you the one playing? I can do nothing but come to
you." "Why did you corae here at night? Are you not afraid?" he
said. "No, you attracted rae. I could not sleep on account of your
playing. Can you take rae as wife?" "That is difficult. You con
stantly work, I am always traveling. I do not see what use I can be
to you." "But here I am out on the prairie with you. Why can you
not take rae?" she said. "I thought you called rae ugly and said I was
not good enough for you. I do not see how we can live together.
Well, then, I must go with you, I suppose." Instead of taking her
to his parents^ he took her to tbe old woman to whose tent be had come.
"Oh, my grandson, you have put the other ydung men to shame, hand
some as tbey are, by getting this beautiful woman," said the old woman.
"Ara I not raore beautiful than she?" he said. The old woraan said:
"I raean she is good at working quiHs." The young woraan said not a
word. Then she led Clot-child to her own tent. They went in. It was
a fine tent, well furnished. She took a blanket erabroidered with a bird.
They lay down together and spread this over themselves. She asked
bim: "What did you do to get me so easily?" He said: "Wben I
arrived I was told that you spoke badly of me," and he told her what he
had done. He said : "Now I will go back. I want to see ray parents.
Tbey have heard nothing about rae. I have killed persons three times
on tbe way." Se he went back. Then be slept with his parents, lying
between them, and hugged and kissed them, and in the middle of tbe
night he went to our father, and he is now often spoken of in the lodges
(dances). "I am going to my father. As soon as you Can, I want you
to tell my story, because I carae to you,'' he said to his parents." — K.
131- — Blood-Clot-Boy and White-Owl.
In tbe fall of tbe year the people were on a buffalo hunt. Tbe
approach of winter was very discouraging to the people and stock.
The camp-circle was located near tbe river, at the edge of thick timber.
During this period Blood-Clot-Boy (or Searching-Child) was bom,
or became a part of the tribe. As the people went about at their usual
occupations, Blood-Clot-Boy grew up quite a young man, full of life
and ambition. ' A favorite myth on the plains. Cf. Gros Ventre; Blackfoot (Grinnell, 29); Dakota (Riggs,
Contr. N. A. Ethn., IX, 95); Dhegiha (J. 0. Dorsey, Contr. N. A. Ethn., VI, 48). The Maidu myth of
Kutsem Yeponi, the conqueror who grew from a bead (Dixon, Bull. Am. Mus. Nat. Hist., XVII, ii, 59),
seems to be a Californian equivalent.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 305
One day tbe people saw a vast herd of buffalo at a short distance
and began to get ready for the chase. Blood-Clot-Boy, hearing of the
prospects for the day, went to prepare himself. When the hunting
party started off, he joined tbem. Reaching the vast herd on a broad
prairie, they made a charge on thera, killing raany fat ones.
While the men were busy skinning their beeves, a dusty looking
cloud carae out frora the north. The wind then was very biting and
piercing and the clouds were traveling very low.
"Well, v/e have got to go home soon, Blood-Clot-Boy. It is get
ting very cold and the wind is whistling by us. Besides, remeraber
that -you are yet a mere boy. So let us all go home with what we have,"
said the men. "Oh, no. We want to kill some raore beeves. Well, you
folks are going horae surely. Who says that there is sucb a thing as
White-Owl. For ray part, I have no idea of his appearance. I have
never heard of any creature making snow. It is an irapossible thing
to make snow. I will not go home until I get enough buffalo. Those
people try to raake me think or believe that the storm or White-Owl
is coraing to injure us,'' said Blood-Clot-Boy, In spite of all persuasion
given to hira, the raen loaded themselves with fresh beeves and started
toward home, leaving hira behind. "Indeed, I don't have any faith in
White-Owl as being tbe originator of cold weather. I am not afraid of
'him, besides there is no such person," said Blood-Clot-Boy, while the
men were leaving hira. He sat on the ground facing toward the storra,
nicely wrapped up with a robe. The storm was raging furiously, and
in a short time the ground was fully covered with "white" snow. It
somewhat drifted into banks around hira. But he was still watching
to see White-Owl flying about. On account of the severe wind, it was
impossible to see any distance. StiH he was sitting on the ground, anx
iously watching tbe falling of tbe snow before him. Finally through
a dense cloud he saw White-Owl flying up and down toward hira, and
the storra began to get worse. He then turned around and sat down
again on the ground, facing toward the south, neatly covered up with
his robe. After White-Owl bad produced raore wind with snow
around him, he Hghted a short distance in front of Blood-Clot-Boy.
"Well, man, you raay know that this is the way that I always do when
I am feeling happy. I am the one who brings this kind of season. Just
look at my power, will you ?" said White-Owl, flapping his broad wings.
"Yes, that is good," said Blood-Clot-Boy, with sarcasm. When 'Wbite-
Owl heard this remark he raised bis head and flapped bis wings, which
caused more wind and snow to drift closely around him. Still he didn't
move from his seat.

3o6 Field Columbian Museum — Anthropology, Vol. V.
"I see that you are trying to plague me. We will now proceed to
a challenge for an exhibition of power, and let our own bodies be for
the results. If you cannot tell me of things aright, you will lose your
life, but should you conquer me at last, the victory is yours," said
White-Owl. As he spoke to Blood-Clot-Boy the snow would blow
around him and the wind would whistle.
"WeH, let hie ask you this question, and I want you to answer it
without hesitation: Where do you corae from, anyhow?" When he
had put this question to Blood-Clot-Boy, the wind and snow blew
furiously around them. "WeH, weH! Do you know that it is as plain
as day? I carae forth from my father," said Blood-Clot-Boy. "That
is right, man. Your idea is worthy," said White-Owl. The storm
continued with fury. The snow would dash over Blood-Clot-Boy
and there was a steep wall of snow around hira.
"Well, let rae ask you another question, and I want you to answer
it quick: What is the raost useful thing?" White-Owl flapped his
broad wings, which produced more wind and snow. "WeH, did you
ever know that it is the eyes ? A man cannot get to any place without
the aid of sight ; besides, the sight, there is a heart, and raind and feet
to accoraplish a desire or plan. A person without heart, raind and
feet cannot get to any place," said Blood-Clot-Boy. "That is a good
guess, but I have another question, which I want you to answer at
once : Which of the two things is the best benefactor, man or wife ?"
Wben White-Owl put this question, there came another blizzard, and
the snow was getting deeper all the time. When the wind blew, the
snow went off in heavy blocks. Blood-Clot-Boy was still sitting on the
ground neatly wrapped up with a buffalo robe. "Well, I think you
ought to know who are tbe best companions. It is not very wise for me
to pick one, because they are both useful. If a raan reraains single, be
will die a bachelor, and so with the woraan, she will die an old raaid.
But on the other band, if tbey were raarried each would be to the other
an equal blessing. One does just as much as the other. They are both
benefactors," said- Blood-Clot-Boy. (Reference is here raade to the
seeds of raan and wife.) "That is good. It is true that one is just as
good in every particular as the other," said White-Owl, slightly rais
ing his head and wirtgs, which brought raore sleet and snow.
"Well, I want to know raany things, and I want you to tell me
what are the most sacred things (medicine)," said White-Owl. "Well,
there are three things which I think are sacred enough for any one of
common sense, naraely, day, night, and earth. The thing is a 'raedi
cine' ('heart egg'), by which we see things with the aid of light. It

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 307
is a wonder. It is a 'raedicine' that we sleep at night. It is a "medicine'
that we are sitting or standing on the ground,"* said Blood-Clot-Boy.
"That is good. I thought you would narae soraething else," said
White-Owl, breathing heavily. The storm continued with fury.-
"Well, I have another thing to ask about, and I want you to
answer it: What travels swiftly, or what is it that has velocity?"
"It is the eyesight. Of course we think of things, too, but we get to
tbem by directing our sight," said Blood-Clot-Boy, hastily. "That
is good again. You are very cunning," said White-Owl, flapping his
broad wings and tail, which sent another sharp blizzard which alraost
blew Blood-Clot-Boy out of sight. But around hira there was no
snow. "Well, I would like to know this : "What is it that has raany
branches and yet is very light?" "That is as easy as it is for you to
put your feet on earth. It is the eagle breath feather," said Blood-
Clot-Boy, breathing a.nd swallowing his saliva. "You are clever. I did
not think that you would guess it," said White-Owl.
"Now listen to rae: What are the things that never get tired in
listening very attentively to everything, or to raankind?" said White-
Owl. "Well, let rae think a little, — there are a good raany, but tbe
best and raost attentive people are the tipi pegs. They never get tired
of standing and listening to persons," said Blood-Clot-Boy. "That is
a good guess. I didn't think that you would mention tbem," said
White-Owl, shaking bis broad wings and tail, which caused another
blizzard. ' "WeH, I want to know if you can tell me wbo are the parties that
never get tired of motioning to come," said White-Owl, with another
biting blizzard. "It is the eyelids. They are constantly inviting others
to come — everything,'' said Blood-Clot-Boy. "You are clever, I think
that you have thought out these things beforehand," said White-Owl.
"Well, I want to know if you can tell rae what you live on raostly?
What do you eat to live?" said White-Owl, sending another blizzard
with powerful wind. "Oh, my ! It is tiresome to mention the things,
because there are a good many of thera. But above all, ray dependence
is on buffalo raeat, ('be disposes')." "That is right. Tbe aniraal's body
is large and fat," said White-Owl.
"Now listen ! Can you teH rae bow to get weapons ? Now think
^ of this seriously," said White-Owl, flapping his wings and tail, which
sent a whistling bhzzard. White-Owl and Blood-Clot-Boy, being at
close range, could not see each other on account of the flying flakes.
"Well, it is as plain as you see the day and walk on the ground,— I go

3o8 Field Columbian Museum — Anthropology, Vol. V.
out and get a wolf's hide, have his lirabs painted in red from knee
joints to the feet, then get a big flank, raostly of cartilage, and place
it along th'e side of the wolf's bide. After this is done, I go over to a
high bill, close to a cedar tree and dig a circle with a sraall opening
at the side. Then I cover the circle with thin layers of grass and
willow sticks and then place this wolf on top of it. Just after the sun
sets, I enter this pit or trap hole without eating anything for tbe day.
I close the opening with grass and brushes and remain all night long.
During the day, if I catch the eagles, I pull out the feathers from them
and stake the eagle tail feathers around the edge of this pit, together
with the eagle breath feathers. Then I take a stick and attach the
feathers to it," said Blood-Clot-Boy. (This refers to war bonnets and
club-boards, lances and other weapons as well.) "This is very good.
It is surprising fo know that you are well posted on these things. I
think that you are a nice raan, after all," said White-Owl.
"Well, now, I would like to know how you raanage to get fire?
Frora what source do you get fire ? You seera to know so much," said
White-Owl, loudly (thunder in tbe clouds), flapping its broad wings
and tail, which 'brought more snow, sleet and rain, and then a very
cold wind following. "Well, I thought you would know about it, since
you claim to be a powerful 'man'," said Blood-Clot-Boy, rising from his
seat and walking off toward the southwest, causing that portion of the
ground to be like a sultry spring day. Though tbe ground was very'
wet, yet the sun shone very hot, and there was a calm over the earth.
Reaching a small biH, he searched around and found a flint stone, went
down the river and got dry pith, also picked up some grass for kindling
and then picked up an armful of dry wood. "These are the eleraents
of fire. Watch me, here I go. There is a fire," said Blood-Clot-Boy,
getting away frora it and taking his seat again. "Well, well ! You are
very cute. I did not think that you would succeed, but here you have
raade tbe fire,'' said White-Owl.
"Say, I ara getting quite hungry. You and I have been a long
tirae together," said White-Owl, with no more blizzard. "AH right,"
said Blood-Clot-Boy, starting off toward the river. He reached a
leaning dead cottonwood tree. So he pulled off a large piece of bark,
then the thin layer next to the trunk. Carrying these he went off a dis
tance and found a dead cottonwood log lying on tbe ground. He took
a piece from it and started back to the fire. Seating himself close to
the fire he took a stick and pierced the bark, and held it over the fire
for some time, until it was a roasted tenderloin. He took this out from
the fire and then stuck this thin layer of cottonwood and held it over

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 309
the fire for sorae time, until it was good juicy tallow, — fat from intes
tines. After he had taken this away from the fire, he threw this lump
of soft cottonwood into the fire and let it lie on the fire for some tirae,
until it was a thick piece of lurap fat. "Here they are, Man. Take
them, and satisfy your hunger," said Blood-Clot-Boy, blowing his nose.
After White-Owl had eaten the victuals furnished by Blood-Clot-Boy,
he thanked the young man.
"Well, I ara not quite satisfied. So I would like to eat some more,
if you can get, it," said White-Owl, smacking his lips. "All right,"
said Blood-Clot-Boy, starting off. After some time he brought two
small rounded buffalo chips. Seating hiraself near tbe fire he threw
thera on the hot charcoals, until they were roasted like two fat kidneys.
"Here, Man, take tbese and satisfy your hunger," said Blood-Clot-Boy,
with a hint. White-Owl took them and relished the victuals.
"Say, I cannot get enough of these things to eat. I would like
very much more to eat," said White-Owl, raoving around a little. "All
right," said Blood-Clot-Boy, starting off and bringing a big chunk of
bull's chips. Seating himself near the fire, he threw this chip to roast,
until it was a nice juicy peraraican. "Here, Man, take this and sit
down. Eat it until your hunger is satisfied," said Blood-Clot-Boy.
"Thank ,you, it is very delicious food ; you are very clever," said White-
Owl, swallowing the big lump. Blood- Clot-B'oy complained of feed
ing White-Owl, and asked for return treatment.
"I am weH pleased with your ability," said White-Owl, but there
is another thing I want you to tell rae : "How do you raake a knife ?
Where do you get it? It is ray desire to know this." "Well, Man,
what are you trying to do, anyhdw ? I, have told you everything, and
fed you on choice food, and yet you still question me. The knife is
made from a standing vertebra, and the handle of it is derived from the
hard tendon about the neck." Thus Blood-Clot-Boy raade the knife
with sohd blade, from buffalo. "Good, good. Young Man ! You are
clever. In spite of all my powerful actions upon you, you stood solid
and faced me when I was in fury. Being desirdus of 'yonder' life,
I shaH this. day grant you to live up to ray tirae. I have the control of
tbe four hills of life. May you live long," said White-Owl, flying away
to the northwest.

This story points to trials and temptations in life, the accorapHsh-
ments. — D.
Told by Long-Hair. Cf. No. 130. In a widely differing Pawnee variant, Blood-Clot-Boy, in the
end, becomes a blood clot and then a buffalo.

3IO Field Columbian Museum — Anthropology, Vol. V.
1 32. — Blood-Clot-Girl.'
An old man and his wife, who had a daughter and a son-in-law,
were away alone, bunting buffalo. Their son-in-law had a hard heart
and was very greedy. Whenever he killed a buffalo, he told his wife :
"Tell the old man to go to that place and let him take the jaws and the
feet for himself." He hiraself took all the good raeat. But the old
people did what he told them. Once the old woraan cut up the meat
for her daughter. Then her son-in-law watched anxiously, and scolded
his wife that some of tbe raeat which tbe old woman bad cut up was
missing. His wife said : "All the meat is there. It has not yet all
been sliced. My mother received only her own proper portion. That
she has already eaten." Then tbe son-in-law again went hunting and
killed a buffalo and brought back the raeat, and told bis father-in-law
to skin the head and get the raeat of the jaws for hiraself. Of all the
meat that he brought back, he gave the old man only the feet. As the
young raan becarae easily angry, bis father-in-law, who was now old,
did not say anything to' hira, but did as he had been told, and lived,
together with bis wife, on the scanty reranants left for thera on tbe
prairie by their son-in-law. The third tirae that the son-in-law killed
a buffalo, tbe sarae happened. The fourth tirae, be told his wife : "Tell
the old raan that I have kiHed a buffalo bull, and wounded a cow. Let
hira go out and skin the head of the bull and use the raeat of the jaws.
Tell him that if be finds the cow he can have it all." Then tbe old
man went out, but instead of skinning tbe bull's head, followed the
bloody trail of tbe cow. It was nearly sunset and he had gone a long
way when he found a piece of clotted blood on the cow's trail. He
took this home. 'T became very tired. This is all we shall have to
eat," he said to his wife. Then she put tbe clotted blood into a kettle
to make soup. As she boiled it, it rattled and raade a noise. "My
daughter raust be doing soraething,'' said the old raan. Then tbe kettle
began to raove and the water began to splash out frora it. They poured
it out and found a little girl, very beautiful but very sraaH. They
called ber Clot-woman (notiniisei). Then their daughter carae in and
saw the girl, and going back, told ber husband. The man would not
believe her story and sent his wife td ask the old people to aHow her
to bring tbe child to his tent, so that he might look at it. But the
old man and woman refused. Then their son-in-law promised tbem
sliced buffalo meat if he could have tbe child, but they refused again.
Then be sent tbem tbe meat, but they refused to accept it. They said
> Informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 311
they were going away. The young raan wanted thera to wait until he
could go with them, but they left him and traveled until they reached
a carap-circle. Tbe chief gave thera a caraping place next to his tent.
The chief's son got together abundance of food and sent it over to the
old people's tent, causing the raessenger to ask for Clot-woman fpr
bis wife. The old man said: "Very well; it is good. We have been
treated badly, but now everything is well. I am very glad to give ray
daughter to the chief's son." The people were hunting buffalo. The
chief's son had killed several buffalo, and, bringing back raaiiy horse-
loads of raeat, gave thera to bis father-in-law. Then his first son-in-
law, who was jealous, also came and brought raeat, but it was only one
horse-load. He reproached the old raan : "Why did you not give rae
your daughter as you proraised when you were living with rae out on
tbe prairie ?" Tbe old woman took the hides which her new son-in-law
bad brought her, and, piling them up, sat on them. Then they were
already dressed and sewed together into a tent. Then she took
small round pieces of hide and sat on thera, and when she got up they
were beautifully embroidered tent ornaments. Then she took plants
with straight steras, and after she had sat on thera, they had become
tent poles. So she put up the tpnt. It was very fine. The rattles on
it swung in the wind. Then her first son-in-law threw away his wife
and took a new wife. He camped near these people. But wherever
he caraped, the fine new tent always stood a short distance ahead of
him. He did not receive the beautiful Clot-woraan. — K.
133. — Blood-Clot-Girl.
There were two tipis which stood in a bottora near the river. In
one of these tipis there were a father, raother, and son, and in tbe
other there were a husband (son-in-law to the father and raother of
the first tipi) and his wife. The father and mother were dependent
upon their son-in-law's abihty as a hunter, but the fact is, he was very
."'"uel and stingy to them.
One day this son-in-law went out on a hunt and just at a short
distance frora their carap killed a fat buffalo cow. The daughter was
strictly forbidden by her husband to do raore than was necessary for
the old folks, and to feed thera on sraall muscles frora the legs of ani
mals, or something that was indigestible. She was also positively
instructed not to have unnecessary faraily conversations, but to keep
herself busy at other things. Tbe little son was all the time conveying
the wishes or desires of tbe parents to their daughter.

312 Field Columbian Museum — Anthropology, Vol. V.
The son-in-law returned to his tipi. Entering it, he seated himself
on his bed and said to his wife, who was busily engaged packing away
dried beef in parfleches and bags, for future use, "You may gd to them
and tell tbe old raan to take bis knife and go to that sraall divide and
they will find the dead buffalo. Tell thera to skin it and deliver the
hidf and beef just outside of our tipi. Be sure and teH hira not to dam
age the fat or tallow of the aniraal, especially that at the back, also
let him be careful with the hide." So tbe wife ran out to tbe tipi of the
old folk?, who were somewhat despairing, and entering it and standing
close to the fireplace at the door, looking rather hard toward her little
brother, she said, "My husband has jpst returned and says be killed
a very fat buffalo cow. You will find it at the little divide. He wants^
you to take your knives and go over there to skin it. -Be careful not
to daraage the tallow or the hide. He wants you to bring the hide and
beef in front of our tipi." So the old folks, without the slightest ob
jection, with lips dried and hands chapped, from constant hunger, took
up their knives and went to tbe place mentioned. Being in very feeble
condition tbey reached the spot in soraewhat distressed state.
Their son wanted to eat some raw tallow, but it could not be done, for
the son-in-law would surely notice it. Both the old man and his wife
grunted a little, while lifting and skinning the animal, but it bad to be
done. Although there was quite a strong temptation to touch the flesh,
the old folks refrained and expected some kind of beef frora their
son-in-law on their arrival at the tipi. After they had corapletely
skinned the aniraal and cut up the beef into separate rauscles, they
packed it and carried it in front of their son-in-law's tipi. There was
not a sign of gratitude for tbe services rendered. Then the wife of tbe
son-in-law brought in tbe beef and piled it up so that the raan could
exaraine it. Seeing that all of it was brought in, he then directed his
wife to pick the sraall muscles and take thera to tbe old folks to roast
in the fire to eat.> "Here are the rauscles that you can roast for your
selves," said the daughter. Since tbe old folks were very hungry,
they uttered no word, but coolly received the gift. For sorae time tbese
old folks lived on the muscles' which were given to thera.
So again this son-in-law started out early in tbe raorning for more
ga!me, leaving the same instructions to his wife. Shortly afterwards,
tbe old man told his little son to go to his daughter to ask a favor.
"Tell your sister that I sent you over to ask if she will be kind enough
to cut a strip of good fat rauscle frora the back. Explain to' her that
we want it to grease our faces every day. Tell her to cut it at t^he same
place as when ber husband saw her," said he. So this little bov, full

Oct., 1903. Arapaho Traditions — ^Dorsey and Kroeber. 313
of life, and quite anxious to do soraething for the folks rushed right
out to his sister's tipi. Entering it first, he said to her, '^Oh,
dear sister, while your husband is gone, ray father sends rae to say this.
Can you cut a strip of good fat rauscle and give it to rae for our
parents? The old raan says that tbey want to use it in greasing their
dusty faces and chapped hands," said the little brother pitifully. "Oh,
I cannot do it, brother, for he will surely notice it. Tell them that it
is an impossibility to do it at this time, for he may be on the way home
now," said she, still looking on her work. This little boy of course got
disgusted, but took it coolly. So he ran back to bis parents and said,
as he stood with watering eyes by tbe fireside, "Sister says that she is
afraid to -do it, for he might notice it."
Shortly after the son-in-law returned. These people did not say
much or show signs of merriraent, for they were very hungry. After
the son-in-law had seated himself on the bed and glanced around and
behind tbe bed, he said to his wife: "I want you to go out and tell
those people that I have again killed an animal, and it is lying on the
side of that rough divide. Tell thera again that I want it skinned
nicely and delivered in front of our tipi." So she went out and walked
over to the old folks' tipi, which had no sign of sraoke above.
Entering it roughly and standing by the fireplace, at the sarae tirae
acting scornfully, she said to thera : "My husband has just returned
and reported to rae that he has again killed an aniraal. It is still lying
on the side of that rough divide. He wants you both to take your
knives and go over there to skin it and bring it in front of our tipi.
Be sure not to cut up tbe hide, and especially tbe fat." Although the
old folks were not in the racod to do anything, they got up and took
their knives and went out quietly. While walking to tbe place raen
tioned, they both encouraged each other not to waste or touch any part
of the beef, but wait patiently for their reward. Reaching the spot,
they sraacked their Hps, but refrained frora eating the animal's flesh.
After having the beef all nicely skinned and dressed, they both packed
it and carried it in front of the son-in-law's tipi. Again there were no
words of gratitude uttered by the young raan and his wife. Without
any stain of the aniraal's flesh they both entered into their own tipi.
wearied frora heavy work. So the young wife went out and brought
in the whole beef and laid it by tbe door. After the husband had some
what exarained the flesh he said to his wife, who was yet busily sewing
up parfleches containing various kinds of dried beef : "You may take
all those small muscles and .deliver thera to your parents to roast in
the fire." So the wife hastily picked up tbe parts and carried thera to

314 Field Columbian Museum — Anthropology, Vol. V.
the old folks. Entering, she said, with a slurring voice : "Here are
the leg rauscles for you folks to roast." Although the parents were
somewhat touched by the raanner of their daughter they coolly received
the beef. Without rauch conversation, they roasted it and ate it with
relish. One bright raorning this son-in-law went out again for more
game, leaving the same restrictions upon bis wife. Before he had gone
far he spied a vast herd of buffalo, collected in a ravine, because the
snow was then drifting in banks. Slowly, but surely, he reached the
herd at good range and shot the biggest and fattest one. The aniraal,
feeling the painful wound, groaned, which made the aniraals run away.
This aniraal, although perhaps fatally shot, got away with the rest.
Of course the son-in-law could not begin to tfack the aniraal, because
the snow was quite heavy and tbe wind was very piercing.
Tbe hunter returned and reached his tipi corapletely tired out.
Entering, he said to bis wife, who was still placing tallow separately
in parfleches and bags for the future: "You may go over and tell
your father that I have wounded a big fat buffalo, but he got away
with the rest. So I want him to go out at once and go over that
ravine and track the animal for the hide and beef. Tell hira to be in
a hurry. Let hira take the knife, for the animal raay have dropped
dead .on the trail." So the wife went out briskly and entered the tipi,
which was well sraoked, but the parents were in hunger all the time.
Said she with a voice of comraand: "Say, ray husband has just re
turned and reported that he has wounded a fat buffalo and it got away
with the rest. He wants the old man to go over to that ravine and follow
the trail of the herd. It may be that the aniraal dropped dead on the
way. So go very soon." So the old raan took his knife and started to
the place raentioned. Reaching the ravine he followed the trail of the
vast herd through the walls of snow, for a great distance.
While he was looking ahead in the direction of the trail, he came
to some clotted blood lying on top of the snow, frozen, but there
were no further signs of bloo.d. Thinking that he had gone quite a dis
tance and finding no clue, be said, "Well, I ara alone, and it is getting
towards evening, besides the cold weather has begun. I think I shaH
turn around and go back. Perhaps it will be providing for ray family
to take up this clotted blood, so we can have blood soup. I know that
tbey are quite hungry." So he took it up and carried it under his arra
on tbe robe. Reaching the carap, he walked very slowly and finally
got to his own tipi, after sunset. He entered, and taking bis seat by
ber, said to bis poor wife, wbo was sitting close to tbe door, marking

Oct., 1903. Arapaho, Traditions — Dorsey and Kroeber. 315
the ground with the stick and in secret thoughts, "Here ! Take this ;
it is the clotted blood that I found on the trail, and I wish you would
boil it for soup." "You raay go out and run over to your sister's tipi
and tell her that I failed to overtake tbe wounded aniraal. It is quite
possible that the wound, is not fatal and furthermore, the trail became
quite dira," said he to his son. So tbe little boy got up and went out,
running to his sister's tipi, which was well lighted and perfumed with
beef, and 'standing outside in front of the door, peeped in and said:
"Oh, sister! My father has retu-rned and reports that he failed to
overtake tbe wounded animal. He thinks that the wound is not fatal,
lor the trail became dira." Of course the son-in-law heard the little
boy distinctly, but didn't care to talk to hira.
In tbe raean tirae, the poor old woraan had reached for a bucket
filled with good water, having cleaned the bucket, and had hung it over
the fire frora the leaning stick. She then placed this clotted blood into
the vessel and shortly afterwards there carae a voice, or cry of a young
baby. Before tbe other couple could hear the cry of this baby, she
grabbed the bucket and eraptied it, and to be sure, there was a nice,
healthy looking girl, well forraed and charraing.
This old woraan then said : "Oh, my dear little daughter, Blood-
Clot-Girl, don't cry ! I am so glad to have you !" So this old wora.an then
wrapped the baby with reranants of buffalo hides. (These remnants
are those cut frora certain hides, used in various rituals, and sewed
together, raaking a coraplete robe. This robe is called "beksaw," "be
loved son.") "You raust be obedient to us. We are poor and needy,
but we sorae day shall be well-to-do people. I want you to be sober and
thoughtful with us. Content yourself with our present raode of living,
and we can be happier all around." The little boy, too, was growing,
and obtaining lessons every day.
In the morning the son-in-law again went out for more game, plac
ing the sarae restrictions on his wife. Shortly after he bad gone, tbe
father then turned to Blood-Clot-Girl, and said in plain 'voice with ex
pressions of faith : "Say, dear Httle daughter, I wish you would run
out and teH your sister that I send you over for a favor. And tell her
that since her husband is gone, to give you a sraall piece of dried ten
derloin for me to roast, that I can have it beaten fine." So Blood-Clot-
Girl, now quite a girl, went out and peeped into the son-in-law's tipi,
and in a somewhat raanly voice (in order to deceive), said: "Oh,
sister! I am here again on an errand. Since your husband is gone,
my father requests that you take pity this time and let rae have a sraall
piece of dried tenderloin for hira to roast. Just a wee bit will do."

3i6 Field Columbian Museum — Anthropology, Vol. V.
"All right, but you raust hide it as you walk back," said the sister,
reaching for tbe parfleche. Taking the wee bit, the sister handed it to
the little girl and told her to go back quickly and be quiet about it.
(This girl was standing outside, but reached with one hand for the
beef.) "AH right, I will run quickly and deliver it to him," said the
, child. Before this girl had persuaded the sister for a parcel of food, the old
folks had been amusing themselves with their young baby, which at
tracted tbe attention of the couple.
The young wife ran out and entered tbe old folks' tipi, to find out
about their different humor. Said she, looking around : "What raakes
you people so jolly and contented? Frora your laughter it seems to
us that you have a young child." The Httle boy had seated himself be
tween tbe parents, biding bis little sister, and in fact they looked very
innocent. "Oh, well," said tbe old woman, crossing her legs, which
pointed to the fire, "this little brother of yours is so jolly and mis
chievous that we cannot help but have a social tirae. Sometimes we are
in good mood, daughter."
While the little girl was walking back to her parents' tipi tbe son-
in-law carae in sight of the tipis and saw a Httle girl just reaching tbe
old folks' tipi, on ber return frora his own. He reached his tipi; and
entered with different disposition. "Say, ray wife, I think I saw a nice
little girl entering your parents' tipi. Oh ! I shall be glad to have an
other wife later on," said he, smiling, "so I wish you would go out and
tell them that I have killed a nice fat buffalo, and it is lying just a short
distance frora here. You know that sloping valley?" said he. "Yes,
I do," said bis wife. "Well, it is over there, lying dead, and just teH
thera that they can go there and skin it and have all of it,'' said be,
seriously. So she went out and walked over and entered the old folks'
tipi, and said in friendly voice : "My husband has just returned, having
killed a fat buffalo, and it is lying at that sloping valley. It is not
very far off. He says that he wants you folks to go over and skin it for
yourselves and keep it all. He would like to have your daughter a
little while to play with, to sing for it." Said the little boy: "Oh,
no ! You folks can keep your beef ! He cannot have the young girl !
He has been cruel and stingy with us long enough ; we cannot stand
it much longer. We are going to get my sister to the other camp-
circle, and so tell him to remain stingy." So the older sister cooHy
took what ber young brother said and went lazily out. "My brother
says we can keep the beef and objects roughly to giving up his sister's
company," said she to her husband, taking her seat again. "Oh, I

Oct., 1903. Arapaho Traditions — Dorsey, and Kroeber. 317
didn't raean to be that way all the tirae. I was doing it for their sake.
I just thought I would save up the beef for emergency, so. please go and
tell thera I shall be good to thera hereafter," said he. The wife went
over and stated the facts, but was rebuked severely. "Just go back
to your good husband; we are resting to start in the raorning for tbe
other carap," said the boy abruptly. So the older sister returned to
her husband disgusted, but told her husband that it was not the desire
of the boy to let the girl enter their tipi. The old folks, together with
their children, retired very early, but there was continuous talking in
the other tipi. About midnight these people prepared theraselves and
left their tipi and journeyed toward the other carap-circle seeking de
liverance. Just after the sun had risen this son-in-law told his wife to boil
lots of beef and take it over to the old folks for breakfast. Before
the sun had risen he coaxed his wife to get up early, but she was rather
late in getting up, although she had the beef boiled soraewhat. After
she had dipped out the boiled meat, she placed it on a wooden bowl and
• took it to the old folks' tipi. When she went into the tipi (of course
it was silent), she found tbe people had taken the intended journey.
Feeling quite asharaed, she went recklessly out of the tipi and alraost
spilled the boiled beef. Reaching her own tipi, and viewing the horizon
toward a broad valley, she said as she entered : "They are all gone, as
they said last night. I ara hereto tell you that it is the fact, and if you
wish to be assured, go there and see for yourself."
In tbe mean time the old folks had reached tbe big camp-circle,
which was located along the river. The scenery was fine and pictur
esque to them as they advanced toward the carap, the tipis were sraok-
ing heavily, people were ^stirring industriously, and dogs were barking
distinctly. When they carae within a short distance of tbe carap, tbe
people went out just at that tirae. "There comes the family with
Blood-Clot-Girl ! All of you get a sight of her ! Look at ber arrival
and give due respect to ber !" said an old man, — the crier, perhaps.
Reaching the main carap-circle, these people passed by an old
well-tanned tipi, located just at tbe outskirts of tbe carap, the sraoke
coming out of the top but slowly. "Come over here ! Bring Blood-
Clot-Girl to this big tipi, this tipi situated at the center of the camp-cir
cle! Come over, Blood-Clot-Girl, to this chief's tipi !" said an old raan.
They were welcoraed and received, just as the sun gives light to all. Tbe
fact is, tbey were treated so well on account of tbe beautiful or charra-
- ing girl. They, of course took possession of this big tipi and lived in
it, enjoying the atraosphere and comfort with the rest.

3i8 Field Columbian Museum — Anthropology, Vol. V.
For some time there was a great famine in the carap. Men, old
and young, would get out to spy the buffalo, but without success. The
aniraals were out of reach, and great was the trouble. People could
not see the reason why there was a famine all at once. All that time
Blood-Clot-Girl was growing rapidly and young -men were greatly
charraed by her beauty.
"Say, grandraotber, I wish you would go over and ask tbe parents
if I can raarry that girl," said a young boy, an old woraan's pet, in a
lazy voice, but to the point. "Oh, grandchild, do you raean. really what
you said? You are so young and childish yet, besides, your appear
ance is such that you will surely be rejected. Oh, I do pity you, but
I don't know but it is worth while to go and ask,'' said the old woraan,
scratching her head. "Oh, ray grandraotber, I wish you would try,
anyhow. Just tell them I want to marry their daughter," said the old
woraan's pet.
When the old folks were traveling to reach the carap, the raother
had said if the daughter should be asked for a wife, they would con
sent, even if the raan should be poor and ugly, as long as they could de
pend upon hira for support.
So the old woman finally placed her things in order and prepared
to go over. Taking her robe, and placing it on her back, she went out
and reached tbe chief's tipi.
"Welcome! Welcome! What do you want this raorning?" said
the men sitting inside smoking in the tipi. "Poor and meek as I am,
I come over on behalf of my grandchild. Understand me, people,
that I have come over for a serious matter," said the old woman. This
old woraan stepped to the raother, father, brother and others, kissing
them for a good and soft answer. "My grandchild wishes or requests
a marriage with Blood-Clot-Girl," said she with quivering voice and
much syrapathy. So great and touching was the request that it was
granted. "Old woraan, you may know that your dear grandchild
can have the girl. Go and tell hira about it. The young girl will be
ready to gd over soon,," said the parents.
, The son-in-law and his wife had now arrived and were camping
near the old folks, but seldom conversed with thera. Of course this son-
in-law tried to get the girl. When the older sister heard of the mar
riage of Blood-Clot-Girl and tbe young man, she went to the old wo
man's tipi and entered to see them. "Oh, pshaw! I don't see how you
can ever stand the filth and degradation here. Such an ugly man you
have got," said she, vomiting in going out of the tipi.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 319
Night came on and the newly married couple were together with
the old woman. "Grandmother, I want you to sweep around your fire
place and straighten your guide-poles before you go to bed, and let us
all have a good rest," said the old woman's pet. So they retired. Some
time during the night this old tipi changed into a large and cora
raodious tipi, facing to the sunrise. The handsome wife woke during
the night and saw the change. "Say, our tipi appears very pretty and
.large," said the wife to her husband, who was then gaping. "Maybe
grandmother was gifted with some power and had it put up for our ben
efit and comfort," said he, turning toward the fire. In the raorning
there was a great big white-looking tipi, standing prorainently, and it
was quite attractive to all. The old tipi was not to be seen.
The father-in-law and raother-in-law were very rauch pleased
with the present location of their daughter. So one day they went and
procured berry soup and took it over to their tipi, calling out an invita
tion to all the chiefs, head raen and others to this old woraan's pet. That
son-in-law (who treated the folks cruelly) carae into this big tipi as a
guest. He made the reraark that the tipi was elegant in appearance
and congratulated the new couple. After they had spent sorae tirae
chatting and laughing in the new tipi, they went out and back to their
respective horaes. '''
One bright raorning this old woraan's pet, just married, told his
vyife to go over to the old man (her father) and tell him that he was go
ing out to spy the buffalo, and for tbe people to get their knives sharp
ened and be ready. So she ran over and loudly and proudly told her
father that ber husband was going out to spy the buffalo, and for hira to
give the notice. "All of you people listen ! You raay know that ray
son-in-law will go out to spy the buffalo for us !" said he, walking
around and repeating the notice. So this old woraan's Pet went out frora
the camp-circle and reached a divide and saw a vast herd of buffalo
grazing on the short grass. Returning to the carap, he had it announced
that the herd was near and that people should make a charge for beef.
So the people then went to tbe spot mentioned and spied the herd.
Just as they were in tbe act of raaking the charge, there was a
white-looking bird that flew along with the course of the herd, and
.aided the Herd to get away from harm. Tbe people could not get close
enough to kilT the buffalo, because they would run away. They were
glad to get a glimpse of tbe animals, anyhow.
After this happened and this grandchild was getting quite faraous
in narae, this older sister would corae info her younger sister's tipi and

320 Field Columbian Museum — Anthropology, Vol. V.
try to show friendship, but the sister said, "I thought you used to vomit
at ray husband ! What is the raatter with you ? Go back to your good
husband! .Stay with hira !"
In the evening, and early, too, this old woraan's pet told bis wife
to go over to her father and tell him that he raust get up early in the
morning for tbe chase of buffalo. The wife did what she was ordered
and the notice was announced by the father-in-law to the public.
The old woraan's pet had previously noticed that a bird was the
"scare crow" or follower of the buffalo herd which caused rauch fara
ine among the good people. So he thought of a plan to catch this trou
blesome bird, and during the night he set a trap.
This old woman's pet was in tbe lead in the raorning and came
suddenly to a big herd. The people bad raade the charge, and there
went up in the air in front of the people a white bird, calling to the ani
raals as if to get away for their lives. Before the herd could bear its
cry it was suddenly taken down by a bowstring. Both its legs were
fastened in the string of the bow. It was the white crow, and it con
tinued to caw and caw, trying to chase the aniraals away. While the
people were killing the buffalo, it was cawing all the more, but it was
a prisoner now. It was in a sense a murderer, because it starved the
people. The people skinned and dressed their buffalo nicely. All tbe people
in the carap-circle were again well provided with food and there was
merriraent and constant crying of the old raen relative to tbe young
man. Instead of being greedy, be went to bis trap and brought this
white crow, that surrendered itself at once, to his own tipi, where he
kept it hobbled.
One morning this old woman's pet, as be was then caHed, told his
grandmother to go over to the chief's tipi and tell him that the white
crow would be, delivered, and for hira to do what be thought was best
for all concerned. So this old woman, according to her grandchild's
wish, went over to the chief's tipi. "Welcome ! Welcome ! Corae in,
old woraan ! What do you want us to do for you ?" said the men inside
the tipi, smoking a pipe. Said the old woman pitifully, as she entered :
"Poor and meek am I. I came over to tell you that if it is your wish
the white crow will be delivered to you, and that you raay give it ¦
whatever punishraent you raay think best." ' "Well, that is good, but,
old woraan, you raay go back and tell your grandchild tp do what be
thinks best," said tbe chief. "The old woman always carried the best
news," said the women who were inside and outside. So this woman
got out and went back to their tipi and informed ber grandchild.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 321
"WeH, then, wife (old woraan, tbe raode of address by tbe husband),
go over and have it announced to the public that pine branches that
have pitch be'brougbt in." This was done and it raade quite a black
smoke. This white crow was then held over the dark smoke until its
whole body was colored. Then it was taken and its bill rubbed to and
fro on the chips by the old woman's pet, and it was told that the rest of
its life it should be comraon, and its appetite should be satisfled by
chips, eyes and skulls of animals. It then flew off toward the
slaughter places and hopped about, cawing loudly, but only to attract
attention. — D.
Told by River-Woman. Cf.lNo. 132 and No. 122 for the incident of the white bird and the
buffalo. The Pawnee also have this incident expanded into a lengthy tale.
134. — ^The Porcupine and the Woman who climbed to the Sky.
Sun and Moon were brothers in the faraily. There was a carap-
circle along the river. One night when Moon was shining brightly,
as were also all the stars, there were young woraen sitting outside en
joying tbe night breeze. One of thera said that she wished very much
that she could marry Moon. Of course Moon heard the reraark and
considered the raatter. Another one said to her corapanions, "Oh ! I
do wish that I could marry that bright star!" So with the rest of the
women, each expressed ber choice.
One day Sun and Moon had an argument in regard to tbe women.
"Who do you think is the best looking creature below us for wives?"
said Sun to his brother. Moon. "Well, let us see for ourselves," said
Moon. So one day they both looked down to earth and viewed the in
habitants carefully. "Well, brother, I can't see prettier creatures
than those huraan woraen below ; when they look at rae their faces
seem charming, and I can't help but go after one," said Moon, "Oh!
those ugly-looking creatures, I don't want them, their faces are hor
rible, showing wrinkles, and they have small eyes. For my part, I am
going to select one of the water animals for a wife!" said Sun. (Tbe
water animals have larger eyes and their sight is not affected by tbe
heat of the sun, therefore their faces are sraooth in appearance.)
One niorning there were four woraen going out after a load of
wood, Tbey were scattered in the tiraber, and one of thera went to a
nice white-looking cottonwood tree (dead) to get ber load. Moon
hiraself appeared on the cottonwpod as a porcupine. When she viewed
the tree, she saw the porcupine on a branch. She called ber com
panions for assistance, so they came to her. This porcupine bad beau
tiful quills, which this woman was trying to get. She climbed tbe

322 Field Columbian Museum — Anthropology, Vol. V.
tree, and ber companions gave her the stick to hit the aniraal with.
When she raotioned the stick toward the aniraal the porcupine would
move up a little. The woraan did not notice the tree was stretching
upward, but it was. She kept cHrabing tbe tree after the aniraal, her
corapanions supplying the sticks for her. She tried to poke the animal
off, but it would climb up a little and stop. That made tbe woman
anxious to get the porcupine. This tirae the woraen saw that she was
higher in the tree than at the start, and they got frightened and advised
her to cease her chase after the animal and corae down. "Oh, partners!
The animal has fine white quills, and my raother will surely be pleased
to get thera, for she needs sorae raore," said the woraan. So she kept
on following the porcupine with tbe stick, until the woraen below could
not see her. The woraan aimed to get the animal for its quiHs, but it
went up farther from ber.
This woman happened to look sidewise or downward, when this
animal changed into a nice charming young rnan, looking at her with
a srailing face. "Just throw that stick down and follow rae. I heard
what you said to rae one night ! I ara the raan whora you would Hke
to raarry," said Moon. "Oh ! If that's the case I have no objection,
and at any rate I have come so far." So Moon and tbe woman both
chmbed the tree until tbey reached tbe sky and landed where Moon's
father and mother were living. Moon th^n took his stolen wife to his
parents, who were very much pleased.
The whole family were in tbe tipi, when Moon asked his father
where his other daughter-in-law had gone to. "She is outside," said
Sun timidly. "Maybe she is that creature that hops around in front
of our door," said Moon. This animal, brought by Sun from below,
was a frog. When it hopped about it would raake some water behind. .
Moon was very much disgusted at bis sister-in-law's habit. "Well,
father, had you not better tell your wife to bring her in ? She raight be
the one outside, hopping about, urinating every tirae she leaps." This
frog heard everything that was said about her and could not help going
inside. Finally tbey were aH inside.
"Well, sister-in-law, can you go out after sorae water ?" said Moon.
"Oh, yes," said the frog, taking a vessel, 'T can." "But wait a little,"
said Moon, cutting two pieces of intestines. "Now here are two pieces
of intestines, one for each of you." This frog knew at once what was up
and secretly took up a sraall piece of charcoal, "Now the one who
chews the chunk of intestine and makes a noise suitable to the ear shall
be the loving wife," So Moon gave his wife one chunk and she chewed
it, cracking it without any difficulty, and tbe other he gave to Frog-

Oct,, 1903. Arapaho 'Traditions — Dorsey and Kroeber. 323
Woman, who put the charcoal in her mouth first and then the. chunk
of intestine. Frog-Woman tried her best to chew it, but there were
black streaks of charcoal running down at the corners of her mouth.
"Look at Her ! See what she has done !" said Moon. That raade ber
feel ashamed. Frog- Woman had a vessel in her hand ready to go for
water, but was delayed in eating the chunk of intestine. "Well,
brother-in-law, your actions toward me are such that I shall be with
- you all the tirae," said Frog- Woraan, leaping toward Moon's breast
and reraaining there distinctly. That is what the people see in the face
of the raoon at night when it is full, tbe dark spot being the picture of
Frog-Woraan, and her vessel to one side, which is also a small black
spot. Moon had another wife besides this huraan woman, and she was a
buffalo cow. Both of his wives gave birth to boys. Tbe family was
happy with the old folks. "Now, my dear wives, watch our boys
closely! Don't let thera get into a quarrel while I am out hunting!
See that they enjoy themselves as well as^ both of you !" said tbe bus-
band, Moon. The husband returned and found the mothers and chil
dren contented. "That is the way, I want you folks to be, — well con
tented at horae, doing soraething all tbe tirae," said Moon. "When
ever you woraen go out for a distance, don't stay too long on account of
the children," said Moon.
One day tbe boys were out playing and got into a quarrel, which
resulted in hot words between thera, as well as between their mothers.
Moon, the husband, knew that there might be a quarrel sorae day, and
had cautioned the wives beforehand. When he returned frora the hunt he
found his whole faraily in despair and sorrow. "That is the reason that
I warned you folks about the boys, but let us all be contented," said
Moon. Tbe young boys would try to get together to play, but they
were separated by their raothers. "You folk's can go out to dig the hog
potatoes, but don't dig deep or look into the holes you raake. Corae
horae early," said the husband. So he went out one day to hunt and left
his faraily as usual. After he had gone, this huraan wife went out to
dig hog potatoes, putting her boy on her back. Two or three times
she went. She made up her raind to find out why ber husband told her
not to look into the holes.
So one day, after she bad dug up a hog potato, she stopped and
looked into the hole, and to her surprise saw a big camp-circle below.
She noticed her father's tipi plainly. She spotted the place and went
back to her husband's relatives. She thought day after day how she
would get back. At last she saw a way to get down. When ber own

324 Field Columbian Museum — Anthropology, Vol. V.
husband. Moon, brought in the beef, she saved sinew, from which
she made a bowstring (twisted like a rope). She did this until her
husband asked her about it. "Why do you make so raany bow
strings?" said Moon. "Well, I need thera in my business," said tbe
woraan. "These strings do not last long in tanning; therefore I have
to have more on hand. Don't you get tbe idea?" said the woraan.
Moon was industrious and brought beef every day. After she
had aided in sHcing the raeat, she placed the sinew aside, and
when by herself raade raore sinew strings, until she had plenty of thera.
One day, after the husband had gone on the hunt, she packed her boy
quickly and got the sinew strings and started off with the digging
stick. She went directly to the place she had spotted and began dig
ging a hole big enough for herself and the boy. She laid tbe digging
stick across tbe bole and fastened the long string to the stick, and tbe
other end she tied around her waist. She placed her boy on her back
and let herself down gradually, until she cariie within a short distance
of tbe ground. She was hanging on the end of the sinew string a short
distance frora the carap, in the west.
Tbe husband, Moon, returned frora tbe hunt and found but one
wife and her boy at home. -"That is the reason that I said to you folks
not to dig deep in the ground," said Moon. So in tbe raorning he went
out to search for bis wife and his boy. He could not find thera for some
time, till at last he tracked her to the digging stick, which was lying
across the hole. Then he carae up close to it and found that the sinew
string was fastened securely to the stick. He then peeped down and
saw his wife, with the boy on her back, suspended on the string just a
short distance frora the ground, swinging to and fro. "Well, there is
one way to get thera down. The people do not know that they are
hanging on the sinew string," said Moon. So he walked off and picked
up a round stDne. "Now I want you to light on top of ber head, not on
my boy's head !" said Moon to the round stone. He cast the stone down
and it traveled along the sinew string until it struck her on her head,
which caused her to let go the string, killing her. Both landed on'the
side of a sand-hill near tbe willow slough, some distance from the
carap-circle. The boy gradually got ofif frora bis raother's back and played
about. When his mother's body was somewhat decomposed and he
could no longer obtain milk from ber breast, he walked toward the river
for a drink, leaving traces of his footsteps. - The boy slept under his
mother's arm, which raade him sraell dreadfully.
One morning a young.man watered a herd of ponies near the dead

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 325
mother and the boy, and noticed the tracks of this boy. He wondered
at tbe tracks, and decided that sorae people must have lost a boy. But
he kept this secret until he raight hear tbe news definitely. T-wo or
three tiraes he watered the herd of ponies and saw the fresh tracks of
tbe boy. ''Now I ara going to make a bow and two arrows and lay
thera on his trail, and if they are gone he is a huraan being," said the
young man. So he raade them and placed them on the trail in the
evening. In, the morning the young raan Started and drove his herd of ponies
to water, and found that the bow and arrows were gone. This occur
rence caused hira to raake another bow and sorae arrows. "Now I am
going to make a trap (an arbor very thickly covered with willows) by
the trail, and I shall bide myself underneath and watch him from it,
and I shall place this bow and these arrows a little clo'ser to the river,
so that I can have a better opportunity to catch him," said the young
man. So he did.
In the raorning tbe raan hid himself under the arbor and watched
for the boy to come lalong. At last the boy, now grown up, came to the
bank, looked around soraewhat suspiciously, and went to the bow and
arrows, but circled around thera. He got down to drink and this man
started toward hira. Just as the boy was turning to go back to his
mother, he saw this young raan advancing toward hira. The boy began
crying and started to escape, hut the raan headed hira off and caught
hira. The boy bit and scratched the young raan in order to get away,
but the raan said to hira, "Say, boy, will you please yield to rae, there is
a big carap-circle here and I will take care of you. I think that you are
starving here. You need sorae subsistence very rauch," Tbe boy gave
up. This raan asked him bow it carae that he -was alone, sraelling so
dreadfully. "WeH, ray mother and I were up with ray father, and
trouble took place with us, besides ray mother happened to discover
our original home from there. She dug a hole up there, down intd this
world, and let herself down gradually by tbe sinew strings from tbe
digging stick, but tbe string was not long enough ; so we were hanging
for sorae time, until soraething broke us loose and landed us over
that sand-hill, where ray raother is," said the boy. "Show me the
place!" said the man. The boy took hira over there and he saw a
woman lying on her side, badly decomposed. This young raan took
the boy to the river and bathe^ hira and rubbed hira with sage, and
then put some Indian perfume on his body, — the black Comanche ber
ries and tbe "sweet sraelling leaves" (raint) perhaps were used. The

326 Field Columbian Museum — Anthropology, Vol. V.
young man and the boy both walked in toward the carap-circle. Thus
one boy was retumed to, his grandfather and grandraotber.
(This may have reference also to the little bird on the forked stick
of the Sun-dance altar, because the mother carried the boy when com
ing down from the sky, just the sarae as the geese carry the small
birds. The geese drop these little birds accidentally when flying south
or north.) After Moon got back frora the hole where his wife went down, he
blamed the old folks for not watching her. Frora time to tirae he would
speak about bis huraan wife, scolding indirectly, which raade his other
wife raad. So one day this buffalo cow (Buffalo- Woraan), with her
boy, started off and went back to their own horae, which was four
divides in the distance. Her husband was out on the hunt, and came
back late in tbe afternoon. The wife and boy were gone from home,
and so the man, being very fond of his son, followed their trail until
he came to their camping place. The boy told his father that the dis
tance was far and that he had better go back home.
Tbe cow and calf (woraan and boy) then retired for tbe night
and tbe husband (Moon) slept near tbem, by himself. The woraan and
boy got up early and started off on the journey, while Mcon was fast
asleep. When Moon got awake, he at once took the same trail and
reached their caraping place again. The boy said to hira: "Father,
you had better turn around and go back to your father's home, for
where we are going to is far off." "Ob, no, ray dear son, I ara not
going back," said tbe father. So the woraan and boy retired for tbe
night. Tbe raan (husband) took a separate bed again.
Early in the raorning tbe woraan and boy left for the journey,
while this man was yet fast asleep. After the woman and boy had
gone a distance, this man woke up and saw his wife and boy gone. He
at once took the trail again and finally reached their caraping place
in the evening. "My dear father, you have corae far enough, and I
know that you love rae dearly, but will you please go back, for the dis
tance is far off," said the boy. "Ob, no, ray dear son, it would be a
pitiable thing for rae to let you and wife wander off," said Moon. The
woraan and boy retired for the night, the husband raaking a separate
bed. As the aniraals are early risers, this woraan and boy got up early in
the raorning and left for their own home, the man still snoring. When
he awoke he found that the wife and boy had gone. He started on
their trail and reached their regular camping place in the evening
again, but stopped within a short distance.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 327
The woraan and boy had already feasted with the father and
mother and told their parents that their son-in-law was out in the
outskirts of the camp. The parents made peraraican, which was taken
to the husband to eat. '!You raay tell your husband that he must wait
there until we put up his tipi ; when it is up, bring him, but cover his
face with a blanket," said the father-in-law. The tipi was put up and
the inside was fixed up to please hira. Each day a brother (calf)
of the woraan was killed for hira to eat, the hide and bones saved. The
bones were piled up and tbe hide placed Over thera, and the calf came
to Hfe again. This was done for some tirae, but he was fed regularly
on his brother-in-law's dead body.
One day he told his wife that they ought to get out sorae tirae
tp look around, but the ' father-in-law said that it was not necessary,
for he was properly fed. The word was given out that the father-in-
law -was to call forth subsistence for all. All the people witnessed the
miracle and all were provided with meat, etc., which was of huraan
flesh. This man considered the ways of his father carefully and con
cluded to flnd why he made his family stay at horae when he went to
do a rairacle.
One day he told bis wife and bdy to go along and see the sight.
The wife told her father, but he said that she raust stay with ber hus
band in the tipi. "You can go and see the sight, and I shall stay until
you return," said Moon, knowing that sorae strange thing would oc
cur outside. So the woraan and the boy went along one day and
shortly afterwards this raan took an awl and raade a hole through the
tipi hide, and saw that the people had all started off to the bottora of
the river, where they reached a black snag with a hole at the bottom
(hollow inside on the bottom), showing some human tracks near the
snag. He sneaked out and watched the father-in-law go to this black
snag, with a red digging stick, tbe people all standing in two long
rows, between which the person must go. So tbe father-in-law raised
the digging stick and struck the snag on its side, and there came out
a human being, who ran swiftly between the rows of people. The
man (father-in-lav/) continually struck the snag, and there carae
forth huraan beings one by one, until there were plenty of thera. Tbe
first one who had appeared had encircled tbe crowd, returned to tbe
snag and had gone back into the hole. The huraan beings were
slaughtered and taken back to the camps for use. This man saw what
took place. After tbe butchering was done, the wife and boy ran to see
if the man was inside yet or not. She found him at the tipi lying on the
bed.

328 Field Columbian Museum — Anthropology, Vol. V.
Some time afterwards he called his wife and told her that he
wished to go out in the raountains for a rest and instructed her to come
after him in the evening. This was granted by the parents. So he
sharpened two knives and bid thera until he was ready to be taken out.
His wife led bim out (carrying the two knives), his face covered up,
to the raountain side and left hira there. The wife and boy returned to
tbe carap-circle. After they had gone out of sight, he went directly
to the creek bottora and began cutting dogwood for arrow sticks, until
he bad plenty of them, and also long slender sticks for bows. During
that day, he had them all decorticated and prepared in proper lengths,
so also with tbe bows. By evening he had thera in sorae other place,
while he awaited his wife. At last bis wife carae after hira and took
hira back to the tipi. His face was covered up when he went into his
own tipi. Then Moon raanaged to get sorae sinew frora his wife and
save it, enough for making arrows and bows.
The next morning he was taken out again, taking sinew with him,
to the mountain side. After his wife and boy had left hira, he took a
walk along the creek and other places in search of feathers. He picked
up many stray feathers from various birds and soon had enough for
bis use. He sat down and placed tbe feathers on the arrows and tied
tbe sinew strings to the bows. He then raade stone arrow points which
he placed on all of thera. ' Thus he had the bows and arrows made
completely and tied many arrows to each bow and hid tbem. In the
evening his wife carae after hira. He was led in tbe carap as usual.
In tbe raorning he told his wife to ask ber father if he could call
forth the subsistence (animal creatures) for the people. So she went
to ber father, and said to him, "Father, ray husband wants to do the
miracle like you, if you would agree to the proposition," said the wife.
The father-in-law agreed and gave out notice to the people. So Moon
started off and walked toward the dead black snag, carrying a digging
stick. Tbe people (buffalo) were formed in two rows, all looking
anxiously at hira. He took the digging stick and raised it up in the
air, and struck tbe snag at the bottom and there came out a human
being running between tbe rows of people. Moon, continually strik
ing the snag, brought forth out of it huraan beings, one by one, until'
they filled the space between the people. The first huraan being was
coming back to return into the snag, but before it started to go in. Moon'
struck it down senseless. This being was a woraan, who had a cut
nose. The secretions could be seen at her nose. 'T have you fixed
this time ! You are tbe one who has ruined the human race ! I want
you to behave yourself, and act no longer as you have done hereto-

Oct., 1903. Arapaho Traditions-^Dorsey and Kroeber. 329
fore, and you will have that kind of a nose to indicate your character,"
said Moon.
Moon had overpowered the buffalo by his miraculous power.
He coraraanded that there should be no more human beings slaugh
tered. It was agreed with his father-in-law and made known to the
people (the buffalo). Moon gave or distributed the bows and arrows
to the raale buriian beings for their use and protection. "Now
father-in-law raust accept ray proposition. Listen to me attentively,
son!" said Moon. "You may go to your grandfather and tell him
that these people [human beings] will live on his body and on the
bodies of bis kind. First, he shall not have the speed; then that he
shall have for the parts of his body the following: the war bonnet
shaH be his head and backbone ; tbe birds' claws for horns ; the hail
for eyes ; tbe rdund elk teeth for his teeth ; the center eagle tail feather
for tongue ; the deer hoof for hoofs ; a moon-shell for bis voice ;
wampum shells for larynx ; water turtles for kidneys ; a Navaho blanket
for large and small intestines ; pieces of bark for sinew ; eagle feathers
for shoulders ; a white root of a water weed which grows at the bottom
of a pond, for his penis ; the foam of water for lungs ; a heart-shaped
pod of vines which pop when they are stepped on in the woods, for a
heart." This boy was running back^ and forth carrying on errands for
both parties. "Oh, yes, you raay tell ray son-in-law that I accept his
proposition, and that it will be carried out." Thus, the change of life
was made. Instead of the buffalo eating people, they were looked
upon as the future subsistence for human beings.
"Now, my grandson, go and tell your father that before be re
turns with you, there will be singing, dancing, running a race, and tell
ing of myths, each for four days,- and if be goes through all of thera,
he is all right," said the father-in-law, Buffalo-Bull.

From this point, the story continues as in Blue-Feather's experi
ence (see 146), but Blue-Feather was the name of the Moon. — D.
Told by Fire-Wood. Cf. Nos. 135, 1361 137, and 138. For more complete version than any of
above, see story of Little-Star, "Arapaho Sun Dance." The incident of Frog-Woman jumping upon
Moon's breast is found in a Wichita tale; the frog, however, chooses the man's back. In one Pawnee
tale two women wish they were married to stars: one finds herself in the upper world, marries a star,
gives birth, descends to earth, etc. In another Pawnee tale the woman is thrown from the lariat by
a thunder bolt. In the Cherokee tale of "The Daughter of the Sun" (Mooney, Bureau of Eth. Ann.
19, p. 2;2) "the Sun hated the people of the earth because they could never look straight at her with
out screwing up their faces." According to another Cherokee tale (p. 257) eclipse of sun or moon is
because a great frog is trying to swallow it. According to the Crow variant (Simms MSS.) the woman
was assisted to the earth by the Sun, when the myth continues as story of Lone-Star in "Arapaho
Sun Dance."

330 Field Columbian Museum — Anthropology, Vol. V.
135. — The Porcupine and the Woman who climbed to the Sky.
There was a carap-circle. A party of woraen went out after some
wood for the fire. One of them saw a porcupine near a cottonwood
tree and informed her companions of the fact. The porcupine ran
around the tree, finally climbing it, whereupon the woman tried to hit
the animal, but be dodged from one side of the trunk of the tree to the
other, for protection. At length one of the -yyoraen started to climb the
tree to catch the porcupine, but it ever stopped just beyond ber reach.
She even tried to reach it with a stick, but with each effort it went a
little higher. "Well !" said she, "I ara clirabing to catch the porcupine,
for I want those quills, and if necessary I will go to the top.''
Wben porcupine had reached the top of the tree the -woraan was
still clirabing, although the cottonwood was dangerous and the branches
were waving to and fro ; but as she approached the top and was about
to la}- bands upon the porcupine, the tree suddenly lengthened, when the
porcupine resuraed his clirabing. Looking dov/n, she sav/ her friends
looking up at her, and beckoning her to corae down ; but having passed
under the influence of tbe porcupine and fearful for tbe great distance
between herself and the ground, she continued to clirab, until she be
carae the raerest speck to those looking up from below, and with the
porcupine she flnally reached the sky.
The porcupine took the woman into the carap-circle where his
father and mother lived. The folks welcomed ber arrival and fur
nished her with the very best kind of accoraraodation. The lodge was
then put up for thera to live in. The porcupine was very industrious
and of course the old folks were weH supplied with hides and food.
One day she decided to save all the sinew frora the buffalo, at the
sarae tirae doing work on buffalo robes and other things with it, in
order to avoid all suspicion on the part of her husband and the old
folks, as to why she was saving the sinew. Thus she continued to
save a portion of the sinew frora each beef brought in by her husband,
until she had a supply suitable for her purpose. One day her hus
band cautioned her, tha'i, while in search of roots, wild turnips and other
herbs, she should not dig, and that should she use the digging stick,
she should not dig too deep, and that she should go home eariy when
out for a walk. The husband was constantly bringing in .the beef and
bide, in order that he raight keep his wife at work at home aH the time.
But she was a good worker and soon flnished what was required for
tbem. Seeing that she had done considerable work, one day she started

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 331
out in search of hog potatoes, and carried with ber the digging stick.
She ran to a thick patch and kept digging away to fill her bag. She
accidentally struck a hole, which surprised her very rauch, and so she
stooped dowp and looked in and through the hole, seeing below, a green
earth with a camp-circle on it. After questioning herself and recog
nizing the carap-circle below, she carefully covered the spot and raarked
it. She took the bag and went to her own tipi, giving the folks sorae
of the hog potatoes. The old folks were pleased and ate the hog po
tatoes to satisfy their daughter-in-law. The husband returned horae
too, bringing in beef and hides.
Early one morning the husband started off for more beef and
bides, telling bis wife to be careful about herself. After he was gone,
she took the digging stick and the sinew she had to tbe place where
she struck the hole. When she got to the hole, she sat down and began
tying string, so as to raake the sinew long enough to reach the bottora.
She then opened tbe hole and laid the digging stick across the hole
which she had dug, and tied one of the sinew strings (lariat) in tbe
center of this stick, and then also fastened herself to the end of the
lariat. She graduaHy loosened the sinew lariat as she let herself down,
finally finding herself suspended above tbe top of tbe tree which she
had clirabed, but not near enough so that she could possibly reach it.
When the husband raissed her he scolded the old people for not
watching their daughter-in-law. He began to look for her in the direc
tion in which she usually started off, but found no fresh tracks, though
he kept travehng until he tracked her to the digging stick which was
lying across the hole. The husband stooped down and looked into this
hole and saw his wife suspended frora this stick by raeans of a sinew
lariat or string. "Well, the only way to do is to see ber touch tbe bot
tom," said he. So he looked around and found a circular stone two or
three inches thick, and brought it to the place. Again be continued,
"I want this stone to light right on top of her head," and he dropped
the stone carefully along the sinew string, and it struck the top of her
head and brpke ber off and landed her safe on the ground. She took
up the stone and went to the carap-circle. This is the way the woraan
returned. — D.
Told by Long-Hair.

332 Field Columbian Museum — Anthropology, Vol. V.
136. — The Porcupine and the Woman who climbed to the Sky.'
When the father and mother and two sons were living on this earth
with other people, the earth was without any object in heaven, and
therefore dark. The father decided that they should leave the people
below and go above. Then the people were left on earth without any
instructions as to how to live. Tbe sun and the moon were the two
sons. They discussed to whom tbey should go for their wives, whether
to huraan beings on earth, or to aniraals in the water. Tbe raoon de
cided to go to fhe water and procure a wife there. The sun said : "I
think that a huraan woraan would be the proper wife for rae because tbe
human body resembles ours." Tbe raoon said: "That is good. It
will be well for both of us to go together to get the sarae kind of per
son." The sun said: "No, I was in jest; I was trying to mislead
you. I will do what you thought best." 'Then the raoon said: "You
raay take ray forraer choice. Go to the water for your wife, and I wiH
go to raen for raine. You have said that woraen do not look pretty
enough for you because their faces wrinkle when they look at you.
Therefore I think it best if I take what you have raentioned, and if
you take ray choice." Then both went down to earth. Towards tbe
west there was a carap near a river. Here tbe raoon went. The sun
went east, to another carap. The raoon went to the edge of the river
till he carae abreast of the camp. There be sat in the brush waiting by
tbe side of tbe trail. Two women came. They were beautiful and
had long hair and their clothes were fine. As soon as the raoon saw
thera coming he went to a cottonwood tree and sat at its foot on the
west side, having the appearance of a large porcupine. To ber sur
prise one of tbe women saw it. She called to the other : "I see a por
cupine. Help rae to catch it." Then both qf them chased it about in
tbe brush without catching it. At last tbe porcupine climbed up the
tree. The tree had limbs close to the bottom, so that the women could
clirab it. "Hurry! It is clirabing up and we want to catch it," one
of tbem said. So one of them put her foot on a limb and began to
climb. The porcupine clirabed to the other side of the tree and up.
When the woraan rested, the porcupine also stopped ; when she moved
on again, it climbed farther up. The woraan on tbe ground said to
ber companion: "My friend, you are far up. Will you try to come
down again, or are you afraid that you are too far up ?" The woman
looked down and indeed she was high up. Tbe porcupine looked back
and said to the woraan : "Corae with me. I came to get you." She
* From informant H.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 333
obeyed and followed it.. Tney reached their destination, the sky.
Then they came to a tent. Before they reached it, the raoon left his
wife. He went inside to his parents and told bis raother : "Go to get
your daughter-in-law behind the tent." The old woman went out and
brought tbe girl in. She looked beautiful to her, as she previously had
to the moon. 1 She and tbe moon sat down together on their bed. Soon
the sun came in. He had gone to the carap towards the east. He
said the sarae to his raother as the raoon had said to ber. The old wo
man went outside and looked. In a little hiding place of weeds a frog
hopped. She thought it was merely an aniraal, "I wonder where his
wife is ? I can't find her," she said. "Where are you ?" she said aloud.
A voice came : "Here I am." It was the croaking voice of the frog.
The old woraan took her into tbe tent. The raoon said: "My older
, brother, did you wish to have such a wife?" The moon was not
pleased with bis sister-in-law the frog. The sun said to his younger
brother : "Now I think you were right. The human woman that you
brought is indeed beautiful." The moon said to his parents : "Must
we keep her to live with us ? Her eyes are large, her face is large, her
skin is rough, her belly is big, and her legs are sraall." Tbe frog was
injured by what he said, but restrained herself and did not speak
angrily. The raoon told his mother : "Decide whom you love the best.
Cook paunch for them. Then point to her that makes the greatest
noise in chewing." The frog heard what he said, and took charcoal.
When they competed, the beautiful woman raade rauch noise chewing ;
but the frog slobbered, and the black saliva ran down tbe corners of her
mouth. Thus her deceit was revealed. Four tiraes the raoon spoke
in ridicule about the frog. When she heard hira the fourth
time, she said: "I renounce Hving with your brother. But tbe old
woman likes me and dqes not want rae to go away. Therefore my
body shall be part of yours and shall be with you as long as you live."
The frog jumped and alighted on the breast of tbe raoon. She re
mained there. That is why the moon at night has a dark spot.
Now the woraan began to have a child. It was born as a boy.
There were raany buffalo where they lived, because the father, mother,
and sons had taken the buffalo up with them frora tbe earth. Tbe
people on earth were starving. The child grew up very fast. The
father and the sons went out hunting to procure food. The woraan
went over the country in two directions, west and east, where the wild
roots grew. The old woraan told her : "There are two kinds for you
to dig, hiitceni and bia^gtcein. But do not dig any hia°<;tcein that
are dead or withered." For sorae tirae the woraan obeyed her instruc-

33,4 Field Columbian Mu.seujvj — Anthropology, Vol. V.
tions. Then, when it was nearly evening, she raade up her mind to
dig one of the withered plants. She had four digging sticks with her.
One of thera was peeled in places (for ornaraentation), and its pointed
end was painted red. With this she dug up the earth around the root
and loosened it. She pulled it out and to her surprise there was a
hole through. She looked down. Then she saw this earth as it is, with
caraps and tribes in different places. . "I wonder where I belong, to the
east or west ?'' said the woman with the young child on her back. Then
she knew that her place was in the west. She put the root and the loose
earth back into the hole and went horae. As the men were always
killing buffalo for food, she had many hides to prepare. After scraping
them, she softened them on a rope of sinew. The old raan raade these
ropes of sinew for his daughter-in-law to work with. She showed him
those that she bad worn out in use. Then the old raan raade others
for her. Again tbey went out to hunt. Then tbe woraan thought she
had enough sinew. She took her digging- sticks, the sinew, and her
child, and went to where she had dug up the withered root. Then she
knotted the sinew together. She took out the root and dug the bole
larger. She raade it as large as her body. She laid the digging sticks
across the hole, having tied the sinew to them in the middle. She tied
tbe sinew about herself under the arms. She held the boy on her back
in her robe. She had the sinew coiled in the raost convenient way.
Then she slowly lowered herself by uncoiling the sinew rope. She
got as far as half tbe height of a cottonwood tree frora the ground.
Then she could go no farther. She had reached tbe end of the sinew
rope. When her husband returned, be asked where his wife was, and
was told that she had gone out to dig. Then the two brothers went
out, tbe raoon to the west, and the sun to the east. The raoon found the
hole, looked down, and saw his wife hanging. He went back and
got a stone as large as her head. He brought it to the hole. Four
times be ¦ motioned with it and spat on it, and said : "Not to my
boy, but to my wife ! Wben you strike her head, let the sinew rope
break !" He let the rock drop, and watched it fall on his wife's head.
Wben tbe stone hit her, she fell to the ground; the raan prayed that
tbe boy should not be hurt. They fell near a river, and the boy was
not hurt. Among tbe trees near the river was a tent, where an old
woman live alone. One day she had gathered berries and brought them
to her tent. She went out to find a stone with which to beat the berries.
She went to the edge of the bank where it was rocky. Then she heard
a child crying not far away. "What can it be ?" she wondered. She
went on and again she heard the crying. To the west of ber a child

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 335
was reaHy crying. She went to it. There lay a woman, and by her
swollen breasts this child. The child cried for want of milk; it was
starving. "Is this my grandson? Surely it is ray grandson. Little-
star (hagduusa").'" She took the boy to her tent and crushed berries
for him. With these she fed him. What was not eaten reraained
in the bucket. The boy saw where she put tbe bucket at the back of the
tent. The old woraan said : "My grandson, I wdl go out to see if I
have caught any elk or deer or buffalo." There were trails with pits
in thera, leading to the tent from all sides. It was by means of these
that she lived. She told her grandson to go outside and play near
the tent, and gave hira a bow and arrows. The boy becarae hungry,,
and went inside to get the bucket of berries. It was gone. He won
dered what had becorae of it, because he bad seen the old woraan put
it away. When she carae back, she was carrying elk meat on her
back. He went to raeet her, and said: "Grandraotber, sorae one has
eaten up the crushed berries. When I went to get thera they were
gone." The old woraan said: "Perhaps they leaked out." This the
boy believed. Then she cooked raeat frora the back of the elk, and
gave it to her grandson to eat on a wooden bowl. What was left she
put away in the same place as before. She went out again, telling
the boy : "Do not go far away ; I am going to look after ray pits."
The boy reraained in the tent. Then he went outside to play. He be
came hungry and went inside to eat the meat that was left. There
-were only bones in tbe bowl. He was much surprised. Then the old
woman carae back with raore raeat. A third time th6 sarae thing hap
pened. The boy began to suspect that sorae one was stealing their
food. After the old woraan had corae back tbe third tirae, she again
gave him food and went away. The boy determined to see who it was
that carae in to steal their food. When he thought soraebody might
have corae, he looked at the bowl, and to his surptise he saw the head
of an aniraal. It had large eyes, a large raouth, and long teeth, and
was eating the co.oked food. "You are the one that steals our food,
ugly one, coraing in and taking what does not belong to you !" said the
boy. Taking his bow, be shot the aniraal in the soft spot next to the
collar bone, weH knowing the fatal place. The raonster was killed.
"Now I have ydu," he said. The old woraan returned with the raeat
wbicli she had got. "Grandraotber, I have killed the one that steals
our food; you will see who it is," said the boy to her. "Yes? I am
surprised!" said his grandmother. "Where is it?" "There it lies."
She said nothing but went to the back of the tent and mourned, Tbe
» Or: Star-child.

336 Field Columbian Museum — Anthropology, Vol. V.
boy, with his bow still in his hand, watched her closely; he saw tears
faHing and mucus coraing from her nose. "Are you crying?" he asked.
"No, ray grandson, I am sweating; I was not crying," said she. She
went out and left the boy. When she returned, her legs were cut and
blood-stained, and her arras also. "What is the raatter with your legs
and arms? You must have cut yourself!"- said the boy. "No, my
grandson, I went across a thicket of thoms and was scratched; that
is how I bled,'' said she. She went out again. Now the boy thought
that he would ask her whether the monster was her husband. He thought
it was her husband. She went out on the prairie in order to mourn.
Wben she came back she looked very sad. "Grandraotber, were you not
the wife of that animal ? It appears so to rae !" the boy said to ber.
"Yes, ray grandson, be was my husband." "Well, if you bad told me
before, I should not have done that. I should not have killed him."
He was sorry for what he had done. He lived with her for some time,
helping ber. Then he said to her: "I ara going away. Where is
the carap to which I belong? My raother belonged to this earth, and I
want to find ray relatives again. I ara the son of the moon, and the
grandson of the father and mother above." She said to hira : "Towards
the west is the carap where your people are." He started to go. He
'carae to a bare hill. He rested there. Snakes were asleep there with
their heads out of the ground. "I have corae to the wrong place to
rest," said Little-star. With bis bow he struck the heads of the snakes,
killing many. One woke up, saw what Little-star was doing, and
cried out: "Wake up, crazy Little-star is killing us; I think I alone
have saved you ! Little-star' I will kill you. I will follow you. You
can go to no place to escape me, either by day or at night. You will
surely become tired, you will surely sleep sorae tirae. Then I shall
overtake you." Then Little-star said to his bow : "Whenever I sleep
I shall put you next to rae, standing upright in the ground. If I sleep
too long, wake rae by falHhg on ray bead !" Then he went away from
there. He came to where he saw the carap of his people ; but be did
not stay. He told thera that he had done soraething ; that he was try
ing to escape. The people knew hira to be Little-star. He went on
again. When he carae to a place to sleep, he slept. Tbe bow dropped on
bis head and he awoke ; the snake had overtaken hira. It said : ' I will
catch you later. You cannot escape rae." It was constantly behind
hira. With the aid of bis bow, be could travel very fast. At night he
lay down to sleep. The bow fell. Again tbe snake had reached him.
"You cannot escape rae," it. said. "There is no hole into which you
can go. Sorae time you must becorae tired and sleep too fast." A

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 337
third time the snake reached him and he awoke. The fourth time he
had become tired. He slept soundly. Tbe bow fell on hira and he did
not wake. "I have you at last," said the snake. It entered his anus,
and crawled up his backbone into his skull and coiled up in his brain.
Tbe boy lay on the ground coiled like a snake at sleep. He reraained
with the snake in his head until his flesh had disappeared. For raany
days and raonths he lay there, until he was only bones. While he lay
sleeping this long tirae with the snake in hira, he never asked for help
from his own relatives above, though they were powerful. When there
were no tendons left on his bones he began to reproach his grandfather.
"I thought I belonged to your family," he said, meaning his grand
father and grandmother and father. "Here I lie helpless, nothing but
bones. Will you do what I ask?" Whatever he said was beard. "If
I am the true grandson of ray grandparents, let there be rain enough to
wet the rocks through. After the rain let it be hot Hke fire. Let there
be heat like that felt by a person stirring tbe fire." After he said this,
clouds came, and it began to rain. It rained so. much that the rocks
were wet through. When the clouds disappeared, the hot sun showed
itself, and the heat began,. ' The snake felt it and began to move. The
heat becarae ra.ore than it was able to bear. When it was about to
eraerge. Little-star sat up, with bis raouth open, watching closely. The
sun was becoraing hotter. When the snake stuck its head out of his
mouth, he caught it with bis left hand and pulled it out of himself.
Then he continued to hold it. He said to it : "This is what I ara able
to do. Now what shall I do with you ? Is it best if I kill you ? You
shall reraain in the ground. You will have no legs and will not live
with people. If people raeet you accidentally they will kill you." "It
is well," said the snake to hira. "Since you pity rae, I will give you ray
body. I will help you. All your life you shall arrive wherever you go,
just as I never became tired and reached you. I will help you all your
life, as long as' you are on earth. But when I ara asleep, and you corae
on rae, I will bite you and kiH you." This is Little-star's great raistake ;
he did not tell the snake that it should not bite men. Then Little-star
showed the snake bis bow. The snake said : "Take my body and at
tach it to the bow." The bow had a swallow tied to it at one end, then
a bluebird, then, in the raiddle where it was held, a king-fisher, next a
chicken-hawk, and at the other end a sraall dark bird. Eagle, wood
pecker, prairie-chicken, crow, raagpie, and all birds' feathers were tied
to>tbe bow. There were also berries on it, strung like beads and painted
white. This string of beads was the snake's body. Then Little-star
said : "The upper end points to the sky ; it belongs to mankind. You

338 Field Columbian Museum — Anthropology, Vol. V.
are the lower end, tbe earth." They separated, the snake going under-,
ground, and he on his way with the bow. He came back td his camp
and looked for the old woman's tent. He saw it, and first went behind
it, to the west, and hung his bow on a tree. Then he went in to the
old woman. "I am surprised! Ycu have been away long. What
did you do?" she said to him. Little-star said : 'T was nearly killed
by a snake. I lay on the ground for raany raonths. Now I think it
is best for rae to go away irom you raen, for I know I shall always
perform soraething and thus do injury to some one." ITben the old
woman said to him: "You ought to have asked your grandparents
before vou decided what to do to the snake. Now go to your grand
father and grandmother and father. Do not go in any other direction ;
go directly to thera. You thought a wise thing when you thought of
going to thera." "It is well," said Little-star. He went out of the
tent, and started to go to his bow. It was dark. He met a young
man. He said to him : "Corae with me ! I will show what I possess."
The young man followed him, and they came to where he had left
the bow. Then he unwrapped it, and let the young man see all that was
tied to it, and explained the meaning of ever}fthing. Then he said:
"This I shall leave with you, for you and for all men. It will guide
you. It contains the gift of the father, of the earth, the aniraals, man
kind, rivers, woods, of what is on and under ground, of breath (life).
There will be a change (wars) in the future. This will be your weapon.
AH weapons will be made frora this one. Now I wHl show you that
it is true. Thus I shall go up, by this bow." Then he raotioned with the
bow in his right hand; then took it in bis left and raade the sarae
raotion ; again he took it in his right, and again in his left hand. Then
the fifth tirae he swung it in the middle, while all tbe feathers on it
moved.' Then he gave it to the young man, and he hiraself rose to the
sky and becarae a star." — K.
^ The bow was also called lance (kaaxayenan) by the narrator. It forms a constellation of
several stars in a long row. Near it are a group of stars called baetcet, hand.
* An argument between sun and moon is found in J. O. Dorsey, Contr. N. A. Ethn., VI, 328
(Dhegiha), and in Journ. Am. Folk Lore, XIII, 164 (Cheyenne). The incident of the ascent of awo-
man to the sky by means of a tree and porcupine is only known to occur among Arapaho, Gros
Ventre, and Kiowa (cf. illustration in Ann. Rep. Bur. Ethn., XVII, Mooney, Calendar History of
the Kiowa, 238). The more common myth of the women who wished for stars, and found them
selves in the sky is found among the Gros Ventre, Micmac, Dakota, Chilcotin, Quinault, Lkungen,
and other tribes, thus possessing a very wide range. The descent from the sky by means of a
rope occurs among the Kathlamet (Bull. Bur. Ethn., No. 26, p. 17), Quinault (Farrand, Mem.
Am. Mus. Nat. Hist., IV, 109), Chilcotin (ibid., 29). The myth of the ascent to the sky has many
other forms in North America. The sky is made to tilt, a chain of arrows is shot into it, the
spider draws people up, ropes are shot up, or persons tiy to the sky after putting on bird skins.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 339
137- — The Porcupine and the Woman who climbed to the Sky.'
The moon was a handsome young raan who lived with his raother.
He had a wife whora he did not like, the frog. Looking down, he saw
.a woraan. Then he carae down to the earth. Tbe woman saw a por
cupine hanging on a tree. She wanted to get its quills, and climbed
lip after it. Just as she reached out to get it, the porcupine clirabed to
the next lirab above. This it continued to do. The woraan climbed
higher and higher without knowing it. The moon was causing tbe tree
to stretch upward. At last the woraan saw soraething above her, solid
like a wall, but shining: it was tbe sky. There was an opening in it
and through this the tree grew. The woraan hung to the tree, not
knowing what to do. When she reached the sky, the raoon took her and
brought her to his tent. Then he wished to know which of his wives
was the younger, intending to send the other away. He gave tbem
buffalo gut, in order to judge by the noise they made in chewing it whose
teeth were the sharpest. The frog put charcoal into her mouth, and
when she chewed, raade a noise. Then the black saliva ran out of
tbe corners of ber raouth. Tbe raoon saw that she was old and put her
away. The woraan used to go out and sit by herself ; she was sad,
thinking what to do to get horae ; she could think of no way. An old
woraan pitied her and went to where she sat, and said : "I wiH help
you to go back to the earth; I will let you down by a sinew rope."
Wben the raan went hunting again, the two woraen went out and
looked for the thinnest place in the sky. They dug through the ground
and soon reached the sky, which was like ice. They broke a hole
through this carefully, so that tbe old woman might cover it up again
without leaving any traces. Then tbe old woraan tied the sinew about
the other and let her down. Tbe sinew stretched, and at last the woraan
reached the earth and got home. Then the moon took back his old wife.
Therefore be has a black frog upon him. When the woman reached her
camp, the people were much surprised. They had thought her dead.
She told thera how she had been taken up. Soon she gave birth to a
boy ; he was called Hiiciisisa", Moon-child.'' He grew up fast, and was
beautiful and kind-hearted. Every one thought weH of hira. He be
carae chief of the people ; his tent was very large and full of robes
and erabroidered work. He lived a hundred years, reraaining strong
and vigorous. When he died the raoon took hira up to the sky to live
there.'— K.
^ Told by informant B.
== Or: Sun-cbild.
^The following version was obtained as a text from informant C. Women who were going to
¦water saw a porcupine. One of the women wanted it and said: "I will try to catch it." She climbed
up a tree after it. When she got close and was just about to take it, it began to climb on again, so

340 Field Columbian Museum — Anthropology, Vol. V.
138. — The Porcupine and the Woman who climbed to the Sky."
Sorae women who had gone out to get yvood found a porcupine
and chased it. It ran up a cottonwood tree. They could not strike it.
One of them clirabed after it while the others watched her. As she
climbed, the earth seemed near to her. Tbe tree stretched until at last
it reached the sky, and the sky opened, and the porcupine, followed
by tbe woraan, entered. It ran into the tiraber and she continued to
follow it. In the tiraber she found a handsorae young man, the sun,
who took her for his wife. The raoon was envious of the sun. 'He
said, "You have said that tbe woraen on earth are not beautiful enough
for you, for they are ugly when they look up at you; but now after
having despised thera, you have brought this woraan up." Then the
woraan bad a child. The sun and the moon went hunting and pro
vided for their sisters and this woman. Thus she obtained sinew of
which to raake ropes. Whenever the sisters of the sun went out to
dig roots, she was forbidden to go with thera, and told -to stay at
horae. But one day she went out secretly with her child in order to
dig. She found roots and began to dig with, her digging stick. To her
surprise she found that the soil gave way and below her she saw the
earth, with its rivers and circles of tents and people walking about.
¦Then she covered up tbe hole and went back. Then she procured all
the sinew she could get and made raore rope and tied it to what she
had, until she thought it long enough to reach the earth. Then, taking
this rope and ber boy, she went out, raade a hole, laid the digging
stick across it, and tied the rope to the stick. Then, holding her boy,
she let herself down. She was unable, however, to reach the earth, and
reraained hanging at the end of the rope. The people above began
that she missed it. Then she went farther up. Finally she approached it ay:ain, but just as she
tried to seize it, it went on up and escaped from her. Thus it slipped from her and climbed farther,
until it had led her so far that she could not come back down. "I will catch it at last," she thought,
still ignorant of how she was being deceived. Thus the porcupine brought her to the sky. When
she arrived there, suddenly the moon came to her, smiling, it is said. He married her. The
luminary (moon) had abundance of everything in the sky. He brought much game and stored it up.
"I will escape by means of sinew,*' thought the woman. So she secretly twisted much sinew-
When she had made enough [rope], she iastened it. When she had fastened [the end], she let the
rope down. There was a large hole above, through which she was going to let herself down. Then
she slid down. When she had let herself down the full length of the rope, it did not reach the
earth. She hung there. Then her husband found her, it is said. He had looked for his wife, and at
this hole in the sky he saw her, hanging below. He became angry and dropped a large stone upon
her. It fell directly upon her head and killed her. The woman had been with child. After she had
lain some time the boy was born. After he was born he began to run about in play. Then he
became lost in the grass. So he remained and slept in the grass. An old woman who was going by
foundhim. " Alas I my grandchild I" she said. She brought him home and cared for him. Then.
they came to live in large tent. The boy was liked by every one. When he became a man he was-
brave in charging the buffalo and in war.
^ Told by informants J.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 341
to wonder what had become of her and her boy. Her husband thought :
"She has found sorae way to go back." Then tbey searched for ber
and found the stick across the hole. Looking down, they saw the wo
man at the end of the sinew rope. The sun took a flat stone used for
pounding (hataa°) and said: "Not to my boy, but to the woman.
Let it fall on her head.'' Then he. dropped the stone. It killed her,
and she fell down. The boy, however, was not hurt and ran about
where his raother lay, sucking frora her. Thus it was for a long tirae.
Then a carap of people passed by, traveling. They found the boy
among the grasses and weeds, scabby and dirty. They called him
Biaxuyan (Found-in-grass). His true name was Housa" (Porcupine's
'son) or Hliciisteia" (Sun-child).' — K.
139. — Found-in-Grass.
A man and wife camped alone by the river. The wife was in the
family way, just about to endure labor. "Now I shall be gone on a
bunt every day and I want you, dear, to- stay inside and attend to your
usual work. Somebody may try to tempt you while 1 ara gone. Should
such an one carae to our tipi calling for you, saying, 'How is it with
you ?' do not pay any attention to hira," said the husband. So the raan
went out far frora home, and while he was away a voice carae, calling
to the woman, "How is it with you ?" The woman did not even move,
but kept at her quill work until her husband returned. "Corae out and
unload the pony," said he as he approached. The wife went out smil
ing and congratulated her man for bringing the meat and hide.
The next raorning after breakfast the raan went out after raore
meat and hide, leaving his wife at home, and cautioning her to be
on her guard. After he had gone the voice carae hearer to tbe tent,
caHing, "How is it with you?" The wife, being very busy, didn't pay
any attention to the person calling and bowling outside. The husband
returned horae and called to his wife, "Corae out and unload this pony."
The wife went out srailing toher husband and soon unloaded the pony.
By this tirae tbey were weH provided with raeat.
The next raorning tbe husband started off again in search of gam^e.
After a short while the voice came about the tipi and nearer than
befcre, calling out louder, "How is it with you?" This time tbe wife
was somewhat affected by the strange voice. "I wonder from .whom
that strange voice comes ? Here ara I alone and in need of everything,
and my husband goes out for that," said she. The husband returned.
' Hliciis is both sun and moon. Biaxuyan is usually the name of the hero of another myth.
See Nos. 142 and 143.

342 Field Columbian Museum — Anthropology, Vol. V.
"Come out and unload this pony," said he to his wife. Tbe wife went
•out with a different disposition and unloaded the pony's burden. "Well,
I am glad that you are attentive to your work and look well to your-
¦self," said the husband..
Tbe next morning the husband said to bis wife, "Now, ray dear
wife, I shall be gone for sorae tirae, and shall come home late. I shall
want you now to be careful not to pay any attention to anybody or to
any voice outside, but attend to your usual work. I shall try to corae
horae early if possible, but the garae is a long way off." So tbe raan
started off for more garae. Soon after the husband had left tbe tipi,
this voice came by the door, calling distinctly for tbe woraan, saying,
¦"How is it with you ?" She was so attracted that she took an awl and
punched a hole through tbe tipi and looked to see who that strange per
son raight be. "That is just what I have wanted for some time," said
the stranger, who now entered the tipi and took a seat back of the
center. He had tangled hair and looked very fierce.
This woman imraediately built a fire and placed a kettle over it,
placed the meat to boil, and after it was done, gave it to the visitor in
a wooden IdowI. Then said the raan, "That is not tbe kind of a bowl I
am accustomed to," so she took it back disgusted. She then took her
white buffalo robe (erablera of highest degree in tbe Buff aio- Woraen's
lodge) for bis bowl, that he raight eat out of it. But be said this would
not do. (She offered the buffalo robe because it was valuable in life.)
She now raeditated as to what raight be the suitable sort of dish,
and finally thought of ber best buckskin dress. So she took it off and
spread it before hira and placed the meat upon it. "You have raade a
close guess, but it is not the kind," said the raan with the tangled hair.
¦"Well, what can it be, for I have even spread my best dress before him
and be has rejected it?" she said to herself.
She was in great despair for some time, tbe raan still waiting.
Finally she took tbe raeat, got up and lay down in front of the man and
placed the meat on top of her chest. "Yes, this is the very kind I am
used to for a raeat bowl," said he, Tbe raan then ate his raeal, and
wben about to finish it, he said, "Soraetiraes a raan accidentally strikes
the bowl," cutting tbe yvoraan's belly open. Finding that the
woraan bad twins, be threw one by tbe door and the other to the spring,
and laid tbe woman, back toward the fire, covering her with her buffalo
robe. Then the man went out of the tipi.
It was after dark wben the husband returned. "Corae out, wife,
and unload this pony," said he. But the wife didn't answer for a
time, and he said, "That is tbe reason I told you to be careful wben I

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 343
went out after game. Maybe she is fast asleep, it being late," and
he unloaded his pony. Then he went into the tipi and saw bis wife
covered up with buffalo robes, and yyith ber back to tbe fireplace. "Get
up, my wife, and build more fire, and let us have sorae supper," said the
husband, pulling the robes off frora her. Still she did not answer hira.
He grabbed her and turned her body toward the fire, and found that
her belly was opened. Then the husband laid everything doyvn and wept
bitterly over bis yvife. He went out during the night and cried on ac
count of his wife's ill fortune.
In the raorning the husband carae back to the tipi and fixed his
wife up properly inside, and imraediately went out on the prairie
mourning over his wife. When he came back in tbe evening and went
into his tipi, he found bis arrows scattered inside. "Well, this is a
strange affair ; I ara here alone, and ray wife dead, and I wonder who
comes in and bothers. my arrows !" said the man.
In the morning be went out again on the prairie to mourn, but came
back secretly to see who went into the tipi during his absence. When
he approached he heard boys playing inside, and creeping close to tbe
tipi, rushed inside and caught orie of thera, which was named "By-
the-Door," while the other boy ("Spring-Boy") escaped to tbe spring
again. By-the-Door fought his father, scratched hira and bit hira to get
loose, but tbe father held hira tight. "My dear boy, look at your things
inside, tbe bows and arrows, the ponies out on the prairie grazing, and
other things ; will you please give up and be a corapanion to your own
father?" said tbe raan. FinaHy the child yielded and both were happy.
The next morning the father, when about to start off to mourn, told
his boy to persuade his brother, Spring-Boy, to come out and play an
arrow game (like a garae of stick arrows), and he would corae around
secretly in the raean tirae. So By-the-Door was instructed to win the
first bet, and while Spring-Boy should get down to look, he should
jump on hira and hold him and call his father. So the father went away
and By-the-Door cried to his brother to leave his hiding-place and come
in for a good garae. But Spring-Boy answered, "Xo, I don't want to
go, for our father caught you." "Well, no ! I got loose frora hira,"
said By-the-Door. "Come out and let us enjoy ourselves. He will be
gone a long while, for I scratched his face and bit him badly," said
By-the-Door. Finally Spring-Boy carae out and looked around, very
much afraid to go in, but he was anxious to play with his brother. So
he went inside and the game went on as if nothing had happened, tbe
dead mother lying inside. "Say, Spring-Boy, I won that arrow, see!
The sinew strine: touches the feathers cf the other arrow," said' By-

344 Field Columbian Museum — Anthropology^ Vol. V.
the-Door. "Just stoop down on your knees and look, to be sure," said
By-the-Door. Spring-Boy was very timid, and constantly looked out
to see if their father was coming. Finally he stooped down on his
knees and looked for the winning point for a raoraent, and straightened
hiraself, saying he was not the loser. "You didn't stoop low enough
to see it right," said By-the-Door. "Get right down on your knees
and be convinced, for I ara sure that I won that arrow," said By-the-
Door. So Spring-Boy did as he was told, and all at once his brother
jumped on hira, calling for his father to rush in. The father rushed in
and grabbed his boy, and told him to stop crying, for he had sorae good
arrows for hira. But Spring-Boy fought Hke his brother, but finally
gave himself up.
Now' the father and tbe twin boys were all happy. Before the
father prepared to go anywhere in the morning, the boys knew their
father was in sorrow, and told him to make two bows and four arrows,
one painted black with two arrows, and the other painted red with
two arrows, for thera; then to erect a sweat-lodge and to place their
raother inside, which he did. Then the boys stepped a short distance
frora the sweat-lodge. The boy with a black bow shot his arrow up in
the air, and said, "Get away, raother ! Get away, raother 1" The sweat-
lodge raoved a little at tbe bottora. So the other boy shot his red arrow
up in the air and cried, "Get away, raother ! Get out, raother !" The
sweat-lodge shook distinctly on the sides. Then tbe first one shot his
black arrow up in the air and cried, "Get away, raother !" The sweat-
lodge moved at the top and sides very plainly. Then the second boy
shot his red arrow up in the air and cried with a loud voice, "Get away,
mother ! Get out, raother !" Tbe raother carae out of the sweat-lodge
alive and in good appearance. Thus the faraily was forraed anew with
tbe twins, and this is the reason that sorae of the women nowadays
give birth to twins. The faraily were happy again, and tbe father and
raother went at their usual occupations.
"Now, iny dear boys, I want you to be good and to be obedient to
rae and to your mother. Yonder, in that big grove of timber you must
not go, for a very dangerous being lives there," said the father. "I
shall be gone for some tirae for garae, and you are to be sure and stay
around the tipi." Their father went off and the boys said to each other,
"Our father cautioned us not to go over to that timber, but let us go
over and find out what it is over there that he told us about." So they
stole away to the place. When they went into tbe timber they saw a'-
tanned, smoked-Io.oking tipi standing alone. Wben they had approached
closer, they saw a man in it, who welcoraed them, saying, "Come in !

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 345
Well, I am glad to see you, grandchildren," and he looked at them
closely. When tbese boys went in they saw this man had tangled hair, and
inside of the tipi were snakes, crawling everywhere. The bo.ys didn't
want to sit down, but got some flat stones and placed them under them
and sat down. (If tbey had sat down without placing the stones as they
did, the snakes would have run into their anus, but these boys were
smart and cunning.) "Well, ray grandchildren, I want you to louse
me," said tbe raan with tangled hair. "All right!" said the boys. -So
tbey both sat close to hira with stones at their bottom and began un
raveling his hair, tied up in a knot on his forehead. (The old priests
used to tie their hair in a knot after the fashion of this raan ; they also
wore tangled hair.)
When these boys unraveled' the hair, they found that the man
had open brains, from which he derived that name. This raan who
camped alone in the woods had no syrapathy for anybody else, and for
that reason be was called "the raan with opened brains," or, "Open-
Brains." Properly speaking, he was tbe first raurderer. The boys
kept at work, cracking the lice in their mouths, and finally made hira go
to sleep. While Open-Brains was fast asleep the boys took his tangled
hair and tied it to every tipi pole inside, and then heated a big round
stone, big enough for the hole in his skull, which, after it was heated,
they placed inside his skull. Open-Brains struggled, but was finally
burned to death. These boys then cut off his tangled hair and carried
it horae. When they arrived horae, they gave it to their father to use
on his shirts and leggings as pendants. "Well, well, boys! How in
the world did you get that raan's hair? He was the raost troublesorae
being on earth !" said the father. "We got the raan to sleep and placed
a heated stone in his brains," said tbe boys, "and killed hira."
"Now, my dear boys, I want both of you to keep away from that
big hill close to the river, for a fierce aniraal lives there," said the father.
Tbe father, as usual, went out in search of garae that raorning. The
boys said again to each other, "I wonder what aniraal lives there. Let
us go over there and find it." So they went to the place and found a big
buffalo bull, covered with iron, and very fierce-looking. When tbe
buffalo buH saw thera, he raised his bead and shook it, and lifted his
tail and circled about, throwing the dirt in the air, ready to raake a
charge on tbe boys. Before the buffalo bull was ready, tbe boys shot at
' him and killed hira. The boys went up to hira and cut off his horns and
carried thera to their father to be used for dippers. Tbe father won
dered how they had killed the buffalo bull, and they told hira that tbey

346 Field Columbian Museum — Anthropology, Vol. V.
had shot it with the bows and arrows which their father had raade for
them. "Well, ray boys, although you have doUe brave deeds, do not begin
to think of going to that precipice on the other side of the river, for a
very strong, unraerciful being lives there," and he started off to hunt
for garae. The wife was still busy with her usual work in and about
tbe tipi, principally engaged in quill work. "Say, brother, let us go
there and see who lives there," said one. "AH right!" said the other.
So they went, without any fear whatever, and reached the place.
Against the rock there was a nest of young eagles (thunder-birds), tbe
father and mother being away. These boys went up to the nest and
asked thera if their father got mad what kind of a sign there would be
in the sky, at the same tirae twisting the noses of the little ones in the
nest. "When our father gets raad there are dark clouds and rain in
torrents," said the young eagles. "All right ! Let us see whether be is
powerful or not," said tbe boys, twisting the noses of tbe young eagles
again, "You may tell him yyben be comes back that if he can pull the
arrows out of the wall of rock below your nest, he is surely powerful."
These boys stepped below and went to the other side of the river and
shot two arrows into the rock below the nest. The father of the thun
der-birds returned with rauch noise, and at once raade a rush at the ar
rows, grabbed the heads of them and flew back, stretching the arrows to
a distance, but the arrows contracted back to the rock. (The contrac
tion of the arrows was due to the tendon of beef which is found along
the neck of the aniraal.) The boys killed Thunder-bird and the little
ones. Tbey pulled tbe feathers out and returned home, gave tbem all
to their father for bonnets, and arrows and the wings for sweat fans.
"Well, well ! Did you kill that powerful bird ?" said tbe father. "Yes !
We managed to kill hira."
Now tbe boys were at horae, and tbe father thought that by raaking
a netted wheel he could keep thera close at horae. So he raade one for
them. "Now, my dear boys, I want you to play with this netted wheel
and these arrow sticks, but be careful not to throw it with the wind ;
always throw it across the wind to each other, and shoot it with those
arrow sticks." "Our father has told us not to throw the wheel with the
wind ; I wonder what is tbe reason ; let us see what will happen if we
do," said one of the boys. "All right," said the other. So tbey played
a decisive game, wben all at once there came a big whirlwind, which
carried both of tbe boys off to a distant land.
There was a moving camp coming, which caraped near the slough,
where there were very tall weeds. An old woraan, after she had pitched

Oct., 1903. Arapaho Traditions — Dorsev and Kroeber. 347
her tipi, went out to cut some grass for bedding. As she was going
from one place to another, she ran across one of the boys full grown
in the tall grass. "Well, my dear grandson, I ara glad to see you. I am
going to take you home to help me at my own tipi," said the old woman.
This boy was dirty and had a big belly, but the old woraan was glad to
have him as a grandson. The people heard of tbe old woman finding a
boy in the grass, and he carae to be called "Found-in-Grass."
In the camp there was a big chief who had two daughters, very
handsome. One day the people were trying to kill tbe kit-fox in the
tree, but without success. "Now whoever kiHs that kit-fox in the tree
shall marry ray oldest girl," said the chief. The 'men aU tried their
luck to win the girl, but the kit-fox was very cunning. "My grand
mother, make rae a bow and sorae arrows ; I want to try ray luck," said
the boy. "Well, ray grandson wants to get raarried, ugly and young as
he is, but there is nothing like trying," said the old woraan. So she
made a bow and some arrows for him. He went out to the place and
found tbe people still shooting at the kit-fox. They ridiculed hira for
his big belly and ugly looks. He airaed at the kit-fox and shot at it and
killed it. Now Crow was there in the crowd, and was trying- his luck.
Wben this boy took down the kit-fox. Crow claimed that he had killed
it, although others who stood near admitted that tbe boy had shot the
kit-fox. The boy went home and told bis grandmother to go to tbe crowd
and touch the animal, as the rest did, and at the same tirae pull from
it a small bunch of fur and bring it home. So the old woman went and
rubbed the aniraal and did as the boy had asked. She brought the fur
home and laid it at the door. In the raorning this fur became a coraplete
hide, a good one, far surpassing in color that of the fox killed up in
the tree. "Grandraotber, take this hide to the chief," said the boy. So
the old woraan did. Tbe chief was surprised to see a good specimen of
bide from the boy. "Well, since I offered a reward to the people for a
kit-fox hide, I shall have to let this boy take my other girl for his wife."
When the older ^sister heard about it, she said that if she were in her
younger sister's place, she would not under any circumstance marry
the boy because of his appearance. Nevertheless, a tipi was put up for
Crow and Found-in-Grass to live in with their wives. Crow's bed was
made on the north side and Found-in-Grass' in the west part, i. e.,
back of tbe center of the tipi.
When night came on these people came in together to sleep. Crow
and his wife went to bed without any coraraent on the part of the other
couple. .But Crow-Woraan vomited on account of the looks of the boy

348 Field Columbian Museum — Anthropology, Vol. V.
Found-in-Grass. "If I were you, sister, I would not accept hiffl .as
my husband," said Crow-Woman. "Oh, never mind, he will grow up
all right; you raust reraeraber that he is young yet," answered her sister.
Early in the raorning Crow-Woraan would get up and pour water on the
bed of her younger sister secretly. "Get up, your husband has urinated 1
Sharae on you for having such a husband," said Crow-Woraan, which
made the young girl embarrassed. The next night Crow- Woman did
the same by her sister's husband, pouring water on the bedding. "Get
up, you folks ; you would rather sleep too late ; sharae on you, sister !
That husband of yours has urinated again. Can't you stop that habit?"
said Crow-Woman. The younger woman paid no further attention to
her sister's remarks, but told her to attend to her own affairs. The
third night Crow- Woman went to bed early, and so did the younger
sister, but Found-in-Grass was out late. Crow- Woman continued ma
ligning Found-in-Grass, that she might break the marriage of her sister
to him. Sometimes Found-in-Grass would come in late at night with
such nice perfume and such a manly appearance that his wife came to
know what sort of a man he was, and she loved hira more dearly than
ever. Early in the raorning Crow-Woraan poured raore water on her
sister's bedding. "Can't you folks wake earlier than this?" she said,
pulling tbe robes away from thera. "Your husband has. urinated again ;
take your bedding and put it out where it will get dry." The young
sister said nothing, fpr she knew that her husband was changing all the '
time. The fourth night, Found-in-Grass' wife went to bed early, as
usual, as also did the sister, but tbe young husband was out late, per
haps with his grandmother. Late in the night Found-in-Grass came,
placing bis feather lance against a forked stick at the back of the tipi.
He had on a quilled buffalo robe and good clothes, a good panther hide
bow-case and a quiver of bow and arrows, which he brought into the tipi.
As soon as he carae it sraelled as though sweet grass were growing in
side. Found-in-Grass hung his bow-case, quiver and tbe rest of his
clothing upon bis lean-back or tripod, for the night. His, wife knew
when he came in and erabraced hira and was happy to have such a good
husband to present before the people. In the raorning Crow-Woman
got up to wet this young husband's bed, but noticing the young man's
appearance on the bed and his clothing on tbe tripod, she changed her
mind. Wben Found-in-Grass got up his appearance attracted Crow-
Woman very rauch, and when the breakfast was brought in Crow-
Woraan wanted to wait on the young husband, but the sister objected.
"No! You can't corae in the way, I can wait on ray husband!" said

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 349
the wife. Although disgusted at her sister, Crow-Woman kept making
remarks and tried to wait on her brother-in-law every morning and
during the daytime, but the younger sister kept her away. "You may
tell your father to get the people to gather buffalo chips and to have a
corral made, with a gate, and at the gate to have the chips placed one
after tbe other, on edge, the last one being a very thin one, from a
scabby bull," said Found-in-Grass. After he viewed tbe corral and
viewed the last chip, he said to it, "When I come around after a while,
I shaH shoot you dead, then the rest will get up alive and will be slaugh
tered by the people."
Tbe people were busy skinning the beef, and Found-in-Grass was
at his beef, which he had killed right behind tbe herd, and it was for the
father-in-law. Found-in-Grass was skinning the beef he had killed,
wben Crow-Woraan stepped up and offered to help carry the beef to the
carap, but tbe sister objected, telling her to keep away, but Crow-Woraan
hung around. Found-in-Grass was putting blood frora the beef into
tbe intestine bag for his father-in-law, and about to carry it horae with
his young wife, when Crow-Woman came up to him and said that she
would carry it horae, "No, sister-in-layv, you raight ruin your robe, I
will carry it rayself," said the boy, Found-in-Grass. "You go to your
own husband, Crow, he is out still gathering eyes of buffalo," said
the younger sister. But Crow-Woman insisted on carrying the bag of
blood. Finally the young husband consented, and he secretly pierced it
with a thorn, so that it would leak away. So Crow-Woraan carried
the bag of blood along horae and spoiled ber robe. The young husband
and wife made fun of her till she felt humiliated.
One day Crow-Woman sought the company of the young raarried
folks, but was greatly disappointed at their actions. She felt so badly
that she went out upon the prairie and cried. Day and night she cried
on account of the ill treatment at the hand of ber sister.
One day while she was crying, a gopher came up to her and asked
her why she was crying so long out on the prairie. "My brother-in-
law disappointed me after I had done everything to please him," said
she. "Well, cease weeping, woman, I am the only one living wbo
has power," said the gopher. "I will run under the ground during
this night, and you raay go there early in tbe raorning and pull the
blankets away frora theni and tell Found-in-Grass to get up." So the
woman stopped weeping and went to the tipi and pulled the blankets
away from tbe young married folks and told the husband to get up
and stir around for his father-in-law. Wben Found-in-Grass_got up,
his wife having gotten up first, he found hiraself in a pit up to his waist;

350 Field Colu.mbian Museum — Anthropology, -Vol. V.
and the ground around hira was turned into sohd stone. Now as peo
ple passed this monument of Found-in-Grass they would leave some
thing in raercy for his protection, since he had changed into a stone.

This changed Found-in-Grass is the syrabol of a raan watching
frora the top of a hill, and is called an image (wahsahk) of the Su
preme Being who has everything in the bag [sacred-bundle] for people.
The upright figure represents the man, and its body the earth with all
its vegetation. — D.
Told by Tall-Bear. Cf. Nos. 140, 141, 142, 143, and note i, page 387. In a similar Wichita tale,
the second child was born from the placenta which was thrown from the point of a stick into the
river. The stick remained in the boy after birth. According to the Wichita tale, the monsters
killed were Spider-Woman, Thunder-Bird, Two-Headed-Monster, and Sea-Monster. The boys and
their father become stars. The Pawnee variant is somewhat similar to the Wichita, the tale being
called " Long-Tooth-Boy." The calling of the buffalo by means of the ring and the javelin game is
common to both Pawnee and Wichita.

140. — Found-in-Grass.
A man bad a tipi by himself, with his wife, who was in the family
way. When he went out hunting in the daytime he told her that if
anybody cried at a distance, to give no heed. After the sun had set,
while she was sitting in the lodge, she heard a person crying or howling,
but did not pay any attention. The husband returned with game and
found his wife all right. The next raorning he started out again, warn
ing her. The night carae on,, the husband never returning. She heard
a person. Again she gave no heed. A little tirae after this, the bus-
band returned and found her contented.
The next raorning, after meal, he told his wife to keep in mind his
directions ; so he started off as usual, in search of game. The night
came on and this time, he was absent longer than the second time.
The woraan heard a person crying or howling by the tipi and was
soraewhat attracted, but raade no answer. The husband finally came
home with plenty of game. She went out and unfastened the door.
The fourth morning, the husband said to his wife: "Now I want
you to be careful of yourself. I shall be gone a farther distance to-day,
and shall probably be very late in coraing home. Do not make answer
to anybody if you should hear any one call." So he started off. The
woman set herself to work inside of the tipi, occasionally doing things
outside in the daytime. The night carae on. For a long tirae after
dark the husband did not return. She was uneasy, restless and afraid.
She then heard a person howling, coraing closer and closer to her tipi.
This person stopped right in front of the door and cried out, "How is

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber'. 351
it with you noyv?" She said, "Who are you? What do you want?"^
The person carae in, and she looked up. It was a man with tangled
hair. The man took his seat at the back of the tipi in the center and
warmed himself. Tbe wife then cooked some beef for him. She
passed it to him in a wooden bowl, but he said to her, "That is not tbe
kind of bowl I am accustoraed to." She got another utensil. Still tbe
man said it was not tbe kind. She even placed the beef in her robe
and meat bags, which were rejected. She took her leggings off and
used them. The raan said, "That is alraost the kind." She then took
her dress off and laid it in front of hira and placed on it the beef. "You
are about to get the right thing," said tbe raan, moving himself occa
sionally. The wife took the dress and put it on again. She thought to her
self and wondered what she raight do to satisfy the visitor. She then
got up and laid herself across in front of hira and placed on herself tbe
beef. The raan said, "That is the kind, the only kind of bowl I use."
He then began eating. Just about the time he was to swallow the last
piece, be said to her, "Sometimes a man strikes the bowl," so he cut her
belly open. He found twins, fully grown. He took one and threw
him outside ; tbe other one be threw near the door, inside. After placing
the woraan on her bed with her back to the fireplace, he went out.
The husband returned and caUed out for his wife, but she did not
answer. "I told you to be careful of yourself wbHe I was gone," said
the husband. The husband, thinking that perhaps she was fast asleep,
took the blankets off and turned her toward the fire, wben he discovered
that her belly was cut open. He covered her again and went out in
the prairie and wept. In the raorning, he would go out to raourn for
his wife, and when he returned he would find his arrows lying around
inside. "I wonder who takes my arrows out and leaves them scattered
on the ground," said tbe husband. He placed tbem back in the quiver.
The husband decided to learn wbo did the raischief inside, so be carae
horae secretly, and sure enough, he heard boys arguing about a game.
He went slowly to the door, and all at once he made a break for the boys.
He caught one boy, whose name was "By-the.-Door." This boy cried
and tried to get away. His father talked to him of the property he
owned, etc., so finally, the boy stopped crying and consented to live
with his father. His father instructed hira to get his twin brother inside
tbe tipi and to play tbe garae of arrows again.
When By-the-Door was caught, the other boy ran out and went
into a spring, so his narae was "Spring-Boy." When the father bad
gone, By-the-Door called Spring-Boy to come out and come in the tipi

352 Field Columbian Museum — Anthropology, Vol. V.
to play a garae again. "No ! I can't go there, because your father
caught you ; I am going to stay in this spring," said he. "Brother,
our father will be gone for a while. I ara alone in the tipi. Father
raade arrow sticks for me. I will let you take some, and then we wiH
have a good garae," said By-the-Door inside of tbe tipi. Spring-Boy
finally carae out of the spring, looking around to see if bis father was
near. After he entered the tipi he peeped through an awl hole to look
for his father. Both of them became interested in tbe game and dis
puted for a long time.' By-the-Door said to his brother, "You just lie
down and look through the space between the arrows; I ara sure that
you will convince yourself by doing so. I won the garae, because the
arrow touches the other. Look at it closely." So Spring-Boy knelt
down, lowering his head to see the result, but all at once his brother.
jumped on him and held him by tbe neck. "Father! Father! Come
in quickly ! 1 ara holding ray brother for you !" said By-the-Door. The
father came rushing, entered and caught the boy. Spring-Boy tried
to escape and fought his father, hitting and scratching him badly, but
the father and By-the-Door soon overpowered him.
Both boys became quite useful to their father. Now the boys felt
sorry for their father, seeing him crying on account of bis wife.
"Father, make us two bows and four arrows ; go and erect a sweat-lodge
and put our raother inside," said one of them. So the father made one
bow with two arrows painted black, another bow with two arrows
painted red, and gave them to the boys. He then went and put up the
sweat-lodge and took his wife inside. Tbe boy with tbe bow and
black arrows stepped forward and shot one arrow in the air above the
sweat-lodge. Wben the arrow returned and was about to light on
the ground, he cried out to bis raother, "Look out ! Look out, raother !"
When the arrows lighted on the ground there was a shght moving of
the sweat-lodge. Tbe boy with the bow and red arrows did tbe same,
telling his mother to get out of the way of the arrows. This time tbe
sides, i. e., the coverings, of the sweat-lodge seemed to give way. Then
came the boy with the black arrows again. "Look out, mother ! Look
out, mother!" said he. The sign was greater, tbe top part of fhe lodge
was moving. Now carae the boy with the bow and red arrows, who shot
high as he could. "Ob, raother! Get out of the way! Get out
quickly !" said he. The raother carae out of the sweat-lodge alive again.
The father, seeing the wonderful act of his boys, loved thera so rauch the
'more, giving thanks for having a wife and boys again. "Well, my
boys, I loVe you. and want you to be obedient to rae; tbe sarae to your
mother. I have to be on tbe go to get subsistence for ourselves, so stay

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 353
close to our home. Do not go to that thick timber which you see from
here. A very cruel being lives there. Mark me ! Don't go there," said
the father to his boys. So he started off in search of garae.
Tbe mother was inside of tbe tipi and these two boys started for
the thick timber. Wben they came to it there was a tipi of smoked hide,
and very old looking. "Corae in, boys !" said a person inside. When
they went in they saw a man alone, with tangled hair. ''Well, ray dear
boys, sit down close to rae and search ray head for lice," said Tangled-
Hair. Tbe boys began picking away, untying his locks of hair, which
were very long. Soon it caused hira to go to sleep. The boys took
each lock of hair and fastened it tO' the tipi poles inside, all around.
They then heated round stones in the fire and placed them in his opened
skull. (This Tangled-Hair had an open skull, but covered it by tying
a big knot on top of his head.) The boys killed him in that way and at
once cut off the locks of hair and carried thera horae. When they
reached home, they gave them to their father, telling hira to use them
on his shirts and leggings. The father v/ondered and asked his boys
how they killed the man. Then he said, "Now, ray boys, yonder, lives
somebody. He is very strong and fierce. Do not go over there ; for
he wHl surely kill both of you."
The boys went out to play and sneaked off to the place. They
found a large panther ready to spring on them. They shot at it with
their arrows and killed it. After skinning it they returned horae,
giving the hide to their father, telling hira to use it for a bow-case and
arrow quiver. The father was astonished. Again be cautioned his
boys, saying, "Although you have conquered tbese, I want to tell you
that by all means you are not to go to that cliff at the river, for a very
powerful creature lives there." The boys understood their father,
but sneaked off again. They went to the place and found an eagle
in a nest. When they saw hira, the twinkling of his eyes would cause
thera to see lights of different color. "Well, this tirae I wiU change
my bow and arrow to kill that eagle (thunder-bird)," said one of tbe
boys. So he took a rib and a tendon and converted thera into a bow
and arrow. With these he shot at the eagle and hit hira in the nest.
The eagle tried to fly up, but could not do it, for the tendon of the
beef, which was the arrow, contracted and brought hira to the earth.
They killed hira and puHed out the feathers from his tail and wings.
They went horae again and gave the feathers to their father, telling
him to use them in making war bonnets, wing feathers, and pendants
for things. Tbe father becarae very much afraid, thinking that sorae great

354 Field Columbian Museum — Anthropology, Vol. V.
mishap might befall his boys, and ^gain cautioned thera, but received
what the boys brought in. "Now, ray dear boys, I know that you are
getting older and stronger, but listen to me this time. Under no cir
cumstance, please do not go to that hill, for a big aniraal lives there,
and nobody is allowed to go near it, for he destroys people and other
beings. When you go to play, stay near our tipi and corae in occa
sionally to help your raother," said the father. The boys played around
the tipi for some time, but soon sneaked off. /They went to the hill and
saw a big animal like a worm, having different colors. They shot at
him, killed hira, but left him lying in the same place. The boys then re
turned home. While they were amusing themselves on the way just
a little distance frora the tipi, there carae a treraendous noise behind
thera. Tbey looked back and saw a cloud of dust in the air. Seeing
that everything was up in the air in its path and coming toward them,
tbey ran to tbe tipi. By-the-Door ran into the tipi and just about then
the whirlwind struck them. Spring-Boy, being slow, was blown away
frora his father, raother and brother, and lighted soraewhere in the wil
derness. There carae a raoving carap, and right near where this
boy lighted a carap-circle was formed. An old woraan was
cutting tall grass for bedding, when she felt soraething raoving
by ber foot. She stepped aside and looked, seeing a sraall boy in the
grass. "Well, ray dear grandchild, I ara so glad to find you, and you
shall live yyith me," said the old woman. So after getting her supply
of grass, she took bim to her lodge and tbe people beard of hira. His
new name was "Found-in-Grass." The boy was very useful to his
grandmother and grew up fast.
Among the people there was a chief wbo bad two beautiful girls.
The boy, "Found-in-Grass," wanted to raarry tbe younger one. Said
be, "Now, grandraotber, I want you to go over and ask for a mar
riage, and tell thera that you have a boy who wants to raarry the
younger one." "My dear grandchild, I want to tell you that many
have failed to win the younger one. Your looks and boyhood will
probably be reasons why they will object, but, nevertheless, I shall
go and tell the chief and others about your wish," said she. The old
woman then started off and did what tbe boy wanted. Before any
body could say anything, the older sister said that tbe boy was not fit
for a husband. "I would not have hira for a husband, he is ugly and
dirty," said the older sister. This older sister was raarried to Crow,
and she had on the best robe, painted, and wore tbe very best of cos-
turae. "Please do not say too much of hira before your own sister;

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 355
she might be insulted and act contrary," said ber father and mother.
Crow sat silent. He was of no use to the chief in the way of providing
subsistence. "Well, grandraotber, I wish you would get a long slender stick
of wood and peel it .off and also cut up a hide into sraall strings, any
length, and bring them to rae," said Found-in-Grass. The old woraan
did so, and brought the ra.aterial to hira. Found-in-Grass sat down and
made a sraall running wheel, representing aniraals. He also raade arrow
sticks to go with the yvheel. After he bad finished it, he went outside
and looked around the horizon. ''Now I want a good fat young steer
buffalo," said he, at the same time throwing the wheel on the ground
so as to raake it revolve, and hitting it with one of the arrow sticks.
When the wheel stopped and lay on its side, there was a dead buffalo
steer. Every tirae he did this tbe wheel becarae larger, so also the buf
falo. The old woraan skinned the buffalo and delivered the beef to the
chief and relatives of this girl. They received the beef furnished, and
so becarae acquainted with Found-in-Grass' abihty. During the day
he was not pretty, but the younger sister brought back prepared food
for him at night. His appearance changed. He looked so beautiful
and attractive that the girl fell in love with him. "My father and
mother, my future husband is surely pretty; I like him and I want to
marry him sure," said the girl. "I would net have him," said the
older sister, in a sarcastic way.
"Now, grandmother, you may go and tell the chief to erect stpne
heaps, beginning frora that precipice, and let there be two rows of
tbem about a good space apart. I want aH the people to stand behind
these stone heaps and watch the herd of buffalo coming. When there are
plenty of buffalo, enough to supply the camp, aH drive and corral
them until tbe whole herd is driven over the precipitous cliff," said
Found-in-Grass. Found-in-Grass, by running the wheel, caused tbe
buffalo to corae frora all directions into this corral. He was now a
different man, and he was well dressed. The people, thinking that tbey
had been provided with beef in poor way heretofore, waited and waited,
until there was a jam of buffalo in tbe corral. Then they began driv
ing them to the high precipice, where they plunged over. AH
the buffalo had fallen over the precipice. Everybody yvent down to
get skins and beef, any amount they liked. All the people fell in love
with Found-in-Grass for his good deed.
When Found-in-Grass yvas skinning the beef for his future father-
in-law tbe elder sister was around, doing tbe work near hira. The
younger sister would say, "You go to Crow, your husband; be needs

356 Field Columbian Museum — Anthropology, Vol. V.
some help to gather eyes and heads." Croyy was busy gathering heads
and eyes to please his father-in-law, too. But the older sister would
not mind. She would try to win Found-in-Grass in such a way, but
it was of no use, for the younger sister was his choice. Found-in-
Grass made a bag of blood, to have it cooked at horae, and was to carry
it hiraself. "Well, let us go," said Found-in-Grass to his future wife ;
so she went along. "Let me carry that bag of blood, will you?" said
the older sister to Found-in-Grass. "Oh, no! You might spoil your
dress and robe," said Found-in-Grass. Finally she did carry it and
went on ahead, when Found-in-Grass took a knife and stabbed the
bag, saying, "Say, that bag is leaking! You will spoil your robe!"
"I don't care ; I want to carry it for you," said she. After all she did
to please and win him, a big lodge was put up, and inside of it were
fixed up the best articles, bed, bags and other things which make a
man and woman live together. Found-in-Grass was called over to the
tipi and there found tbe younger sister awaiting with food as his wife,
and ber relatives. He himself went with his grandmother to eat the
food and became part of the chief's band.

This raan, Found-in-Grass, used to look after the chief's herd of
ponies, and did everything for other relatives and friends. This is
still the way pursued by the Indians. The raan becoraes a servant for
the girl's relatives, and so with the girl for the raan's relatives. — D.
Told by Bear-Robe. Cf. Nos. 139 and 141.
141. — ^Found-in-Grass.
A man and wife caraped alone, near the river, for hunting and
trapping. Tbe wife was pregnant, and the tirae for her delivery was
near. One bright raorning, ber middle-aged husband cautioned her that
she must be discreet and act conscientiously. "Now, ray dear wife,
listen to me ! If you should hear a strange noise in the distance, calling
for attention, don't be persuaded to answer. I shall be gone until late
this evening. Be sure that you know where you are and what you are
doing. It will be for our welfare that you be obedient to a certain
extent. You may know that we are alone, and the condition that you
are in makes good judgraent necessary," said the husband, preparing
to go out of tbe tipi.
The husband then took his bow-case and quiver of arrows and
started off toward the river bottora, in search of garae, while his wife
was placing articles in their proper places. After she placed the things

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 357
in order, she began with her quilled work on a buffalo robe, facing to
tbe sun-beam. While she was busy at the robe there carae out of the
distance, a strange, prolonged voice, saying, "I have dropped it !" But
she did not answer or raake any sign of attention.
The strange call ceased; then, quite late in the evening, her hus
band returned, dropping his load and saying to his wife, "1 have brought
horae a beef for you. Come out and take it into the tipi." Recognizing
ber husband's voice, she laid aside the robe, went out, and it was her
own husband standing by the beef. She congratulated hira for bis good
luck and took the beef inside, which she at once sliced, at the same tirae
boiling sorae for their supper. Both had a good raeal, chatted rauch
over their future prospects, and finally retired for the night.
The next raorning, this husband got up early and went to a hill
just a few paces from the tipi, to look for game. His wife had in the
mean time made tbe fire and soon had some tender meat boiled in the pot.
The husband returned to the tipi and told her that the atmosphere was
so clear he could see objects at a great distance, saying, "1 am sure that
I can get antelope and other garae located more readily to-day than
yesterday," taking his dish of good fresh raeat. "I hope that you will
be lucky to-day and be able to come home sooner. Oh ! I do wish you
would bear in raind to corae horae eariy !" said his wife, dipping the
meat in the broth, chewing the same and swallowing it. "Yes, I shall
try and come horae soon," said he, asking for raore meat. "Well, dear
wife, listen to me again ! Reraeraber that you will be alone to-day.
Don't answer any strange voice during ray absence. Be attentive to
your usual work and always act with good judgraent," said he, as he was
getting ready for the bunt.
So he started oif on another course and carried his bow-case and
quiver of arrows, looking around as he went. His wife, after doing the
chores inside and banging the sliced raeat on a pole inside, took the
robe again and began to quill. She was working on the robe to finish
it before her delivery so that she had raade a luncheon at noon on good
muscle, with delicious marrow. Late in tbe afternoon, as she was yet
at the buffalo robe, there carae out again that strange voice, saying in
long drawn out tone, "I have dropped it." But she did not give atten
tion, but kept on with the quilled work. There was no further calling
and there was great tranquillity, except for the singing of the birds
in the distant woods and hills. The sun as it set, gave a beautiful color
to the sky and upon the tipi.
Just a little after dark, there came footsteps in front of the tipi.
"I have brought home for you a beef. Corae out and take it inside,"

358 Field Columbian Museum — Anthropology, Vol. V.
said the husband, dropping it on the ground. Recognizing the voice
again, she went out carefully and it was her own husband. She then
took the fresh beef (antelope) inside, and congratulated her husband
for his luck. "Well, dear wife, I want you to be neat with the robe.
Please fold it nicely and lay it aside, before your hands are dirty." said
he. "Oh, excuse m.e! I was so glad to hear your voice that I rushed
for the door, forgetting to lay the robe aside," said she, folding the
buffalo robe ^nd placing it behind their bed. "I was so uneasy about
you, for it is unusually late for you," said she, placing the pot over tbe
fire. ' Well, yvife, I wanted to kill a fat one to-day, therefore I would
not look at sraall game until I got that animal," said he, while his wife
placed sliced raeat into the kettle to boil. The husband lay down on
the bed and crossed bis legs and told his wife about his trip in the
woods and mountains. The wife, too, said that she was anxious to
finish the robe, so that she could do another kind of work. The meat
was done and both ate their supper, thankful that they were being
blessed and protected so far. The wife, being quite expert at slicing
the meat, soon finished half the beef and hung it on a pole inside. After
chatting and pleasing signs from the yyife, tbey retired for tbe night.
The husband told a tale to his wife, which was to her a lesson of
humanity. The next morning the husband went out before breakfast to spy for
game near their carap surroundings, while his dear wife (so heavy)
started the fire and sliced up sorae tenderloin raeat and put it in the
kettle to boil. The husband returned ; told bis wife that the day was
beautiful, for the birds and animals in tbe woods and mountains made
melody. ''Yes, I hope that you will be lucky to-day, and kill enough
to complete your shirt and leggings," said she, taking out the raeat
from tbe pot. "Well, it is my aira to get ourselves well supplied with
buckskin and buffalo hides, and to store qantities of good dry beef in
your parfleches," said he, as he swallowed the piece of raeat.
After they had eaten their breakfast, both of co.urse painted their
faces for the day's protection, prepared themselves with utensils for the
day's work, etc. ''My dear wife, I can't help but repeat the sarae cau
tion, for I do love you. I want you to be careful to-day, and if you
should hear any strange voice calling for your attention and it is near
our tipi, don't give your attention to it. It is ray duty to warn you
against any kind of danger," said he, taking his bow-case and quiver of
arrows. The wife, knowing that her husband raeant what he said, de
cided to be just with hira, and said nothing, showing hira a disposition
of obedience.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 359
So he started off again on another course, walking briskly and
coughing as he went, to remind his wife of his remarks. The wife,
after doing the chores inside and outside, took the robe again, which
was nearly finished, and sat down to quill it. She was quilling the robe
so quietly and faithfully that she had no time to cook for her dinner,
but took a cold luncheon of reranants frora breakfast. Late in the after
noon again, there carae a strange and distinct voice by the side of the
tipi, saying in a long and plain tone, "I have dropped it." The wife
was somewhat affected in her heart, and said silently to herself, "Well !
who can it be ? It is not right for anybody to corae and disturb ray feel
ings, for I am a poor and miserable creature. It is not honorable for
any one to corae when I ara alone, for I am weak in spirit," but she gave
no answer. The strange voice ceased calling and went away.
When it was just a Httle dark, the husband returned and dropped
his load in front of the door, saying to his wife, "I have brought horae
for you a beef, come out and take it inside," while he took a deep breath
from exhaustion. Again recognizing her husband's voice, she carefully
laid aside the buffalo robe and other things belonging to it, and went
out to see hira. It was her own husband, standing near the beef. After
greeting hira, she took the fresh beef inside and laid it by the door, to
slice it ^fter supper. The hu.sband, after hanging bis bow-case and
quiver of arrows on their lean-back, lay down on the bed, crossed his
legs and beat his chest, singing sorae merry songs relating to youth and
old age. The wife, who was cooking the supper, was much inspired
by tbe music, and cooked the meat rare. "Say, dear, I am anxious to
finish the robe, for I want to do some other work," said she. passing a
dish of meat to her husband. "Thanks! Thank you! That aniraal
tried to get away, but I succeeded in killing it at last," said he, rising
from his bed and sitting before his bowl of good meat. After they had
had their supper, each made pleasing reraarks. Both then retired for
tbe night. The wife was somewhat restless and didn't get to sleep until
quite late.
The next raorning, before the wife had gotten up, tbe husband
went to the top of the hill to take an aniraal at short range, with bow
and arrows. He sat there raotionless, as tbe sun was rising in the east,
giving yellow rays to the earth. He then carae down frora the hill-top to
his lonely tipi. The wife had just got up and started to raake the fire,
when he entered. "Well ! dear wife. I got up earlier this morning, for
the purpose of locating the game for the day's hunt. I think I have
seen a vast herd of buffalo grazing over the divide beyond that grove,"
said he, warming both hands. "Yes, I hope you will be successful in

360 Field Columbian Museum — Anthropology, Vol. V.
killing some, for they are wild at this tirae of the year," said she, poking
the fire to hasten tbe boiling of the meat. "Again I raust warn you,
my dear wife, not to give a single raove to a strange voice during ray
absence. It is ray desire that you be not terapted of evil, so please look
out for yourself. Bear in raind that I may be late in coming horae, but
be sure not to answer to any strange noise, even if it should be close
to the door," said he to her, while she was dipping the raeat out from
the pot. "This meat is fine and tender," said the wife, looking at her
husband with a smiling face. She gave bim quite a big breakfast, for
he intended to be absent till late. "Say ! If you should kill garae before
you reach that divide beyond tbe thick grove, corae back frora there,
will you?"' said the wife, awkwardly sitting near ber husband and
swallowing a big piece of raeat. "Yes, I will try and come home soon.
Understand what I have cautioned you about, and let rae say again, be
attentive to your work and pay no attention to a strange voice,'' said
he. putting down his erapty bowl.
He then prepared hiraself and took down his bow-case and quiver
of arrows and started off again in search of raore- garae. The wife
seeraed happy in heart and continued in her usual occupation and re
suraed quilling the buffalo robe, just nearly finished for use. These
two people at this time were well provided with food and hides and
aimed soon to return home, because this woraan lacked just a few days
before the tirae of ber delivery. Toward noon tbe wife was nervous,
and worried about her husband. She cooked a little dinner for herself,
thinking that she would quiet her nerves.
Late in tbe afternoon, while she was placing various pendants in
bundles, etc., thefe carae a strange and distinct voice right at the door.
The coraraotion at tbe door was so great that it sounded to her ears as
if there was a real person about to enter. ''WeH! Wfio can this strange
person be? I am getting tired of the voice saying in drawling voice,
'Gigini !' " said she. "I am so poor, and all alone, so whoever the per
son is, corae in !" she said, still fastening porcupine quills on the robe.
"I thought I would raake you answer me some time !"said a human voice
outside. As the door opened, she looked at his feet, then upwards, and
, it was a raan with long tangled hair. She got up and spread a buffalo
robe or hide, already tanned, west of tbe fireplace and told tbe visitor
to take a seat. This visitor, breathing heavily, passed to his seat and
sat down, fixing his eyes on tbe woraan. She at once yvent for wood
and started the fire. In a short tirae. she got the pot full of water, with
a nice fat piece of raeat to boil for the visitor. The visitor occasionally
coughed and spit out his saHva on the ground, to attract the atten-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 361
tion of the woman, but she turned from him, and hastened the raeal
by poking the fire. Finally she took down the pot and dipped out the
meat. Then she washed tbe wooden bowl neatly and wiped it clean.
Upon this wooden bowl she placed that nice piece of fat raeat, with a
big bowl of elra tea. She passed it to hira, telling hira th.at it was the
best she bad.
"No, that is not the kind of bowl I use," said he sarcastically, shov
ing the bowl with his foot. This woraan of course took the bowl calraly
and put the raeat in the pot. She sat on her bed, wondering what she
had in the tipi to use as a suitable bowl for tbe visitor. Finally, she
thought of the whole eagle tail feathers and reached for them at tbe
top of their lean-back. She then placed this nice fat meat on top of
this eagle, tail and passed it to tbe visitor. "No, that is not tbe kind of
bowl that I use," said he roughly, kicking the bowl.
This visitor sat restlessly and occasionally sneezed to attract the
attention of the woraan. She then took back the eagle tail feathers and
dipped the meat in the broth to clean it. For some tirae, she wondered
and wondered what to u^e for a bowl, till at last, she thought of the
beautiful robe which was nearly done. Without uttering any objec
tions to tbe visitor, she spread her beautiful, elegantly quilled robe in
front of him and placed this food and told bim that it was the best
bowl. "No, that is not the kind of bowl I use," said the visitor, roughly,
again moving hiraself and spitting on tbe ground. She took the buf-
ralo robe calmly and folded it carefully and put it away behind tbe bed.
The visitor, kept moving at his seat, taking deep breaths and
watching tbe raoveraents of the woraan. The woman thinking
that the visitor might prefer something sraall, reached for the
rawhide bag, and took out several raoon-sbells. After spreading
thera nicely and evenly on the ground in front of him, she placed
the same food on thera, and told the visitor that it was the best
she had. Without seating himself in position, he pushed it away and
said, ''I tell you, woman, that is not the kind of bowl I use !" She then
took tbem back and put tbem away, and threw more sticks in the fire.
"I wonder what is the best article I have in the tipi to use for a
bowl," said she silently, as she looked around across the fire. She got
up slowly and took down an oblong parfleche and pulled out a beautiful
war bonnet and laid it across in front of the visitor. This war bonnet
was so beautiful that it gave raore light to tbe inside of the tipi. She
then placed this meat on it, with sorae encourageraent, and told hira
that it was the best she had at present. "Oh, pshaw ! That is not the
kind of bowl I use nowadays," said he, blowing his nose. He pushed

362 Field Columbian Museum — Anthropology, Vol. V.
it away with his right foot, so that it alraost caught on fire. She, of
course, being alone, took it back pleasantly and put it in the parfleche,
and hung it up again. She then took out from well-quilled, round bags,
a red looking (turkey red) kit-fox skin, and spread it nicely in front of
hira and his meat she placed upon it. "Now, sir, that is the best hide I
have, and I am quite sure it will be satisfactory," said she, turning away
and taking her seat again. "No! No! I don't use that kind of hide for
my bowl," . said he, rather sharply, and dusting his hands and body.
He again pushed it away with his right foot, making deep grunts. ^"Oh,
I don't know what we have that is excellent for a bowl," said she, silent
ly, as she took the hide and put it away.
Finally she reached for the yellow-calf bundle and she took from it
a sacred white-buffalo robe, and laid it carefully and reverently across in
front of hira. Placing the meat or food, she said to him, "Now, sir, this
is my best and most sacred article, and I lay it before you for your
bowl." She barely stretched herself. "No ! No I That is not the kind
that I use for a bowl," said he hastily, and raoving toward the fire.
Sadly, but reverently, she took it, carefully folded it, put it back into
the calf's hide bag, and hung it on the lean-back. "Well, what have I
got inside the tipi that is holy for a bowl !" said she silently, taking her
seat again. She went out and brought in sticks of wood and stirred the fire.
After sorae moments in deep thought, she reached behind the bed, and
from one of the bags she took out a handsorae dress of well tanned elk-
skin, covered thickly with good-sized elk teeth. After brushing it, she
laid it down across in front of him and put the food on it. "Now, sir,
that is the best article that I have personally," said she, embarrassed.
"Well, woraan, that time you guessed close to the right kind of bowl,
which I use. Very close guess !" said he, srailing a little and coughing
sHghtly. "I do wonder what he wants for a bowl," said she, taking
her beautiful elk-tooth dress away. She put the dress back in the bag,
securely. Finally, although it was rather bard, she took off the dress
she was wearing, and spread it across in front of hira. "Now, sir, here
is your meat on my own dress. Eat your raeal," said she, partly turn
ing frora hira and then sat down. "Woman, you are getting closer to
the right kind. Oh, what a close guess you have raade," said he, yyith
a loud sneeze. This woraan, feeling soraewhat ashamed of her condi
tion, drew the dress to herself and put it on again.
For some time she wondered and wondered what would be the right
kind of a boyvl. The visitor at this time was soraewhat in a pleasant
humor, and sat still, looking anxiously at her. All at once, she took

Oct., 1903. Arapaho Traditions— Dorsey and Kroeber. 363
off her dress again and lay down naked and placed tbe food on her chest,
without any remark. While she was getting ready, tbe visitor rubbed
his nose, and smacked bis Hps and slightly hung his head. But it pleased
him. "Good, you have furnished the right kind. Bless your heart!"
said he joyfully. Advancing himself to his bowl, be pulled out
from his scabbard, a stone knife and began to cut his raeat. The visitor
didn't say rauch, but kept on eating, for he was quite hungry. Just
before he finished bis raeal, he said, as he took the last swallow, "Sorae
tiraes a person accidentally strikes his bowl." With that sharp knife,
he cut a streak on her storaach, which instantly killed the woraan.
From this woman, being pregnant and about to give birth, there
came out twins (boys). The visitor took one and threw hira at the
door and the other boy he threw outside. Then he took the woman
carefully and laid her with ber back to the fire on her own bed and
went out.
Late in tbe night, this husband returned and dropped bis burden
on the ground, taking deep breaths. "I have brought home for you a
beef; come out, ray wife, and take it in,'' said he gently. "Are you
asleep? Wake up and take this beef inside." Still there was no an
swer. "Say, wife, please do corae out!" said he earnestly. But still
there was no sign of an answer. "That is the reason I have cautioned
you often," said he, entering tbe tipi in despair. ,He saw his wife lying
on tbe bed raotionless, and, thinking that perhaps she was sound asleep,
he reached to her and rolled her face toward tbe fire, and found that
she was dead. He of course began to raourn for his only wife. Sorae
tirae during tbe night, after covering her up carefully, he went out of
the tipi and went among the divides and bills, weeping over bis wife's
fate. In the raorning he carae back to his tipi, and to bis surprise he
found bis arrows scattered all around inside the tipi. "Well, wbo
can it be ? It is a sad stroke for rae already. Surely somebody ought
to have better sense and sympathy for rae at this tirae !" said he, wip
ing the tears frora his eyes. He gathered up the bow and arrows and
placed. thera in the quiver. After he had remained inside for a while.
he went to a distant hill and wept bitterly for bis wife all day long.
Late in the evening he came home and found his arrows scattered
again. "I do wonder who comes here and scatters my arrows. Surely
if there is a human being, he ought to be sympathetic," said he, pick
ing them up and putting them back into the quiver. "Well, I shall
have to stay but this night, and I hope that no person will come
around," said he pitifully. So he went out again and spent part of the

364 Field Columbian Museum — Anthropology, Vol. V.
night in deep raourning. Early in the morning he came back to his
tipi and saw that his arrows had been scattered again. "I ara sorry
that somebody comes in and bothers ray arrows," said he raournfully.
Thinking seriously by his wife's death-bed, he guessed that it
raust be his child, for his wife had to give birth. So he decided to go
out behind his ^ tipi and weep there, covering his head, to raake his
weeping seera at a great distance. So he went out and stayed behind
his tipi and wept bitterly. Sure enough, there were boys calling each
other for a garae of arrows. "Say, brother Spring-Boy, corae out and
let us have a garae again. Our father is gone," said By-the-Door.
The twins were at the garae and each tried to excel. The father was
weeping, but at the sarae tirae listening attentively to his boys then
playing inside. He ceased and walked briskly to the door, and at once
jumped in and caught By-the-Door.
By-the-Door screamed loudly and fought bis father, whora he
scratched and bit so that he bled at spots. "Say, ray dear boy, please
yield to rae. I ara so glad to get you, for it is unexpected. Stop cry
ing unnecessarily. See your things, arrows and clothing in the bags
and parfleches," said be earnestly. Finally By-the-Door yielded and
ceased crying and becarae a good child. So the father and child spent
the night together and ate together.
"Well, ray dear boy, since we are soraewhat bereaved yet, and
since it is for our benefit, I want you to call your brother out of the
spring and challenge hira to play a game of arrows. When you are
in the heat of the game, try and allow bim to win a nuraber of tiraes.
Then, if your arrow slightly touches another and he raises that for
dispute, insist that you won it. If he disagrees with you, let hira stoop
down and see for hiraself," said tbe father.
When bis brother called hira for a garae, Spring-Boy told his broth
er that he would not corae because his father had caught him. But By-
the-Door insisted on a final game and succeeded in enticing his brother
to come in.
"Say, Spring-Boy, I ara perfectly sure that my arrow touches yours.
Just look at that little string of sinew floating in the air. Now watch
it carefully. Don't you see that it surely touches your arrow," said
By-the-Door, in an earnest voice. "Oh, no! You are mistaken, for
the arrow does not really touch mine. You can see through without
difficulty. One could travel with his tipi through that space. Just
look at it yourself, By-the-Door ! I am right !" said Spring-Boy, look
ing yery wild and very cautious. "Oh, pshaw ! brother, stoop down
and see it. I tell you that I won, for that sinew string is on top of your

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 365
arrow!" said By-the-Door, pleasantly and eagerly. He hiraself stooped
down, bht raised up in a raoraent. Finally Spring-Boy stooped down
and acted very' wild and occasionally looked around to see the results.
"Oh ! Look at it closely and be certain, for I don't want to beat you
fraudulently," said By-the-Door, advancing to hira by degrees until
he got close to hiin. So Spring-Boy squatted down and eagerly looked
at the space, when all at once By-the-Door juraped on top of him.
"Oh, father! Come quickly! I have caught your boy for you!" ?aid
he, holding him tightly. Tbe father came in panting and caught the
boy wrestling with bis brother.
Spring-Boy fought his father, scratched and bit hira painfully.
The boy screamed, but his father told hira that he raust cease crying,
for they were together again. "My dear boy, look at your arrows
yonder ! See your clothing in the bags, the food in the parfleches and
plenty of toys' inside," said the father, bleeding frora bites and
scratches. Spring-Boy finally yielded and once raore becarae a dear
child. So there was a dear father with twins by tbe side of the dead
mother for sorae tirae.
One day while their father was yet in sorrow, both boys went to
him and said, "Say, father, make us bows and arrows ! Make bows
out of the last or short ribs of a buffalo ; also go and cut sticks and
make four arrows. Paint one bow with two arrows in red, and the
other bow with two arrows in black, and bring thera to us !" said the
boys in good spirits, playing in the weeds and bushes near their tipi.
So their father, to please his youngsters, went and raade those bows
and arrows as ordered. "Boys, here are your painted bows and ar
rows," said he, holding thera in sight. Both came running to him with
smiling faces and received tbem.
"Now, dear father, go and raake a sweat-lodge in front of your
tipi, just a little to the right, and carry our raother inside," said tbey,, ,
.earnestly and joyfully. The father, seeing that the boys were in earn
est and in good faith, went down tbe ravine and brought out sraall
willows. Then he went to the river and brought cottonwood bark for
heating ; also sage and stones. In a short tirae he had the sweat-lodge
completed and carrying his wife inside,, placed her at the west
side of the sweat-lodge and carae out. After he had perforraed
the usual rite inside and had taken the heated stones inside, he
stepped away frora the lodge to see the act of raising the dead. The
boys stood, one on each side of the sweat-lodge, with their bows and
arrows, the boy with the red bow and arrows on the south side, while the
other stood on tbe north side. (This was the original painting of the

366 Field Columbian Museum — Anthropology, Vol. V.
Sun-dance and other lodges.) The boy with red bow and arrows said,
as he stepped forward with his right foot, "All face tio east ! Get out
of the way, raother!" He shot his arrow in the air. As the arrow,
lighted on the ground, the bottom of the sweat-lodge raoved a little.
Then the boy yyith black bow and arrows advanced bis left foot and
shouted, "Get out of the way, raother ! Get out of the way, or I shaH
hit you !" and shot his arrow in the air. As the arrow lighted on tbe
ground the sides of the sweat-lodge raoved greatly'. Again the boy
with red bow and arrow advanced his right foot and shouted, "Get
out of the way, raother, or I shall hit ytiu !" and shot the arrow in
the air. As the arrow lighted on the ground, the top portion of the
sweat-lodge raoved. Then the boy with black bow and arrow advanced
his left foot and shot the arrow high in the air and shouted, "Oh,
raother ! raother ! Get out of the way or I shaH accidentally hit you !"
As tbe arrow returned from the above, the sweat-lodge shook greatly,
and as the arrow lighted on the ground' there came forth out of the
sweat-lodge a clean and dignified woraan, neatly dressed, with sun-
beara face.
Their father went to thera, bugged and kissed thera all dearly,
thanking the boys for their power. Again the faraily lived happily
near the river bottora. Both boys grew up rapidly and indulged them
selves in bigger sports, away frora their horae. The father continued
in hunting, and his wife took up ber usual occupation.
One -day the father said to his bloys as they were about to go out
for sport, "I want you boys to listen and obey rae ! Don't go too far
away frora horae. Yonder, below that steep bank of the river, where
the water is very deep, lives a dangerous animal ; ycu must not go
there, dear boys !" said he, crossing his legs for relaxation. These
boys played close to the vicinity of horae, but gradually they left, until
they went off without their parents' consent. "Say, brother, let us
go over to that dangerous place and see who lives there !" said one boy,
playing with his bow and arrows. He was shooting arrows to tbe
ground, practicing for future necessity. "All right! Go on ahead!"
said the other, straightening his arrows. So tbey walked to the place,
shooting at birds and other species of animals. Reaching that steep
bank, to their surprise they saw a big water ra.onster (hiintcbabiit) out
of the water, sunning itself on the shore. They crawled along quietly
until within good range, and both placed their bows and arrows in
position, and lifted the right foot slightly and shot at the ra.onster.
Seeing that they bad wounded him at the vital spot, they went and
pulled bim from the shore. The monster died shortly afterwards.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 367
They at once cut off his horns and carried thera horae. "Oh,
father, here are the horns of that monster. Take thera and raake
spoons out of them," said the boys, laughing over their escapade.
"WeH! WeH! Dear boys, really did you kill hira?" said the father
with astonishraent. "Yes! We both shot at hira and kiHed hira
easily," said they. The family retired for 'the night. These boys slept
together at one side of tbe lodge.
In the morning after breakfast their father told thera again not
to play away from horae. "Boys, I don't yvant you to go to that high
peak just above tbe thick grove of tiraber, for there lives a very dan
gerous aniraal. Now Hsten to me and obey rae, dear boys," said he, as
he began to raake more arrows. The boys went off to play near tbe
tipi. One of them said that he wanted to go to the place and see wbo
lived there. "Well, if you really want to go there, I have no objection
and I will go with you," said tbe other brother. So they sneaked
off and reached that place. Looking around, they saw a big nest on the
side of a steep precipice, in which there were two young eagles crying
for food, Tbese boys clirabed up some way and reached the nest.
"Say, let us have sorae fun with these birds;" said one of thera. "All
right!" said the other. Advancing to the nest, they caught tbe birds
by their bills and said, "What kind of clouds does your father have
when not in good huraor?" "When our father is in anger he brings
dark and heavy clouds," said the young eagles. "Is that so ?" said the
boys, still imposing upon them. All at once there carae dark and heavy
clouds with rauch thundering, but the boys paid no attention to the
sign. Finally there carae down big thunder, with tremendous force
and velocity. This eagle, or thunder, flew back and forth over tbe
boys as if to strike them. "Pshaw ! We are not afraid of you. If
you can succeed in pulling out our arrows, then the victory is yoUrs,"
said the boys, standing together. "I v/ill shoot my arrow into that big
rock below your nest, and you fly over and pub it out," said one of
them, in manly voice. So the boy stepped forward and took one ar
row, which he converted into a strong tendon (an arrow), and shot
it at the big rock. His tendon arrow went into the solid rock so that
it quivered. This thunder-bird ventured and went for the arrow with
great velocity, and returned with the arrow for a certain distance, but
fell short and dropped to tbe ground, totally paralyzed. (This tendon
is located along the neck of the buffalo and contains certain elasticity.
which overpowered the thunder-bird.)
Tbese boys at once sat down and coraraenced pulling the feathers
out. Since tbey were very nice and ornaraental, the boys took thera to

368 Field Columbian Museum — Anthropology, Vol. V.
their father. Entering their tipi, they said to hira, "Father, take these
feathers 'for your war bonnet and for the raaking of your arrows."
"Well, dear boys, I ara surprised to hear that you have killed that
powerful bird !" said he, taking the feathers reverently. The family
spent the night chatting and telling tales.
The next raorning they woke up early, for the dawn was glorious.
After eating their breakfast their father again cautioned thera not to
play far frora horae. "Boys, now listen to rae carefully! Yonder,
in that big grove of tiraber, lives a dangerous being. Under no cir
curastances, dear boys, go there. Be obedient !" said he, as he straight
ened his arrow shafts. The boys wandered off a short distance and
gradually raade their way to that big grove. These boys accidentally
reached a well-tanned (smoked) tipi, alone in the heart of the grovfe.
Just a short distance in front of this lonely tipi the boys halted. "Come
in! Corae in, grandchildren!" said somebody inside, in a weakly voice.
The boys without hesitation entered boldly and seated themselves near
the door. After sorae raoraents of conversation, this old woman re
quested the boys to louse her. So tbe boys, being mischievous, got iip
and seated themselves on each side of her head and loused her. The
old woman went to sleep and tbe boys took advantage of her. This old
woraan bad toads for lice. When the boys found, thera, tbey threw
thera into the fire and bit .off their finger-nails to raake a noise, and
therefore fooled her. They laid her in a certain position and tied her
hair tightly to all tbe inside tipi poles. Seeing a circular piece of sand
stone lying close to tbe wall of tbe tipi, they placed it in the fire and
heated it. After the sandstone was red hot they threw it into the
opened head of the old woman.
When the boys arrived at. this tipi they saw sorae kind of bones
lying around outside and inside. This old woraan raaliciously mur
dered people for food, and had exposed brains, hence her name, Open-
Brains. Just as they threw the stone upon her opened head, the old
woman kicked and roared, throwing coals of fire all over her own tipi,
until finally she died from burning. The boys at once took knives
from her bed and cut off her tangled hair and threw her to one side.
These boys went out, carrying bunches of hair horaeward, and gave
tbem to their father. "Father, take these bunches of hair for your pen
dants on shirt and leggings. Us'e it for lariats," said they, laughing
scornfully. "Well, dear boys, I could not believe you ! But in bring
ing tbese bunches of hair I am made to believe that the victory is yours.
Be careful, be not hasty in your sports," said he, taking the bunches
of hair. The faraily again retired for the night.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 369
The next morning the whole family rose early and got breakfast
by sunrise. "Well, dear boys, I want you to play near our home. Use
all of your arrows, but leave those red and black ones here. If you'
happen to come across a little bird, 'Scaly-foot,' (a species of chick
adee, — some say sage-hen) and use all your arrows in shooting at her,
don't pick up a single one. Now please remeraber this," said the father,
getting the various kinds of feathers ready for the arrows.
The boys provided themselves with dry raeat for luncheon and
started off to play. After they had gone a distance, they carae across
a buffalo wallow, and saw this Scaly-foot enjoying a bath. Seeing
that the bird yvas tarae (brave), they went nearer and began to shoot at
it. For a lon^ time they could not hit the Httle bird; they had shot
every arrow. Remerabering their father's warning, one of thera cau
tioned bis brother not to pick up his last arrow again. "Our father
said that we must not pick up our arrows, for this bird is dangerous,"
said one of them. "Ob ! I don't care what our father said. I want to
kill the pretty bird," said the other, running to the arrow and picking it
up. Just as soon as he had picked up the arrow there came a terrific
wind (hurricane or cyclone) toward thera. "Say, brother, we have
got to run horae and get out of the wet," said By-tbe-Door. So they
both ran swiftly, but the wind was getting closer to them. "Run fast,
brother," said By-the-Door as he lobked back. By-the-Door took the
lead and ran into their tipi and was safe, while Spring-Boy was blown
away just as he grabbed at the door. For an unknown distance this
boy was blown and alighted araong tall weeds in a buffalo wallow.
.Beyond this spot there carae a big moving camp toward this lost
boy. Fortunately the people made their carap yyithin a short distance
of him. As it was getting quite late in the evening and tbe ground
was very damp, the w^oraen, after erecting their own tipis, went for
weeds or tall grass for raattresses. In the camp there was a poor old
woraan. Tbe whole carap was starving and this old woman was very
destitute. She, too, went to cut tah grass for a mattress, and reached
a very good patch of tall grass. Being tired out, she cut grass, and
without looking around carefully or further as she grabbed- a bunch of
grass, she saw a small boy, drawn up and looking forsaken.
"WeH, grandchild, I am s'o glad to see you ! It is ray grandchild,
Found-in-Grass," said the old woraan, picking up the boy in ber arras.
Found-in-Grass was scabby, very lousy, his nose was running, and his
eyes were filled with filra, but this old woman was thankful for a dear
companion. This thoughtful old woman, after getting enough grass,
carried this destitute child to her own tipi, which was located just out-

37° Field Columbian Museum — Anthropology, Vol. V.
side of the raain carap-circle. Her tipi was very old and well smoked,
and considerably patched up. The old woman gave notice that shie ha;d
found a boy in the tall grass, and that his name was Found-in-Grass.
Although the child was filthy, she cleansed him and fed him on scanty
food- When the boy called for food she gave bim some berry puddings
and sorae other- remnants of food.
There was quite a faraine in the carap and- scouts were constantly
going out to look for herds of buffalo. All were unsuccessful, and
therefore they lived raostly ori berry mashes and puddings. One day
this boy, Found-in-Grass, told his grandmother to make him a bow
out of the last rib of the buffalo and some arrov^s. "My dear boy, how
can you have a bow and arrows, when you are yet young and in a pain
ful condition?" said she, laughing at him. "It makes no difference.
grandraotber, for I want a bow and some good arrows," said he earn
estly. To please the boy she went cut and got the raaterial and made
the bow and arrows and gave them to him. "Now, grandmother, make
a netted wheel right away," said he, as he was playing inside with his
bow and arrows. Seeing that her grandchild was getting along nicely
and was quite arabitious, she went out and cut a green stick and bent
it into a ring, and also cut rawhide into sraall strips. From these arti
cles she raade the sraall netted wheel and gave it to ber grandchild.
The child was much pleased with bis toy and .enjoyed himself alone.
One bright morning he gave his netted wheel to his grandmother
and said, "Roll this netted wheel toward rae ; when you start it, say
that a fat buffalo cow is running toward me." "Here goes this fat
buffalo cow, my grandchild!" said she, starting it carefully. Sure
enough, there carae running to hira a red cow. Standing to one side
with bow and arrows, he shdt it and killed it, saying, "Now, grand
raotber, take your sharp knife and skin it here inside the tipi!" "Thank
you, grandchild !" said she, as she took hold of the buffalo cow. She
worked away silently and soon had every part of the cow cut and
sliced nicely, which she then bung inside on rawhide ropes stretched
across over the fire. "Grandraotber, keep your beef inside," said
Found-in-Grass, as he played inside. When she went out she took dirt
and rubbed it on her bair and face, raaking the people believe that she
had nothing to eat. After she had looked around in the main carap-
circle and had procured raore firewood, she went in again. The next
rporning grandmother and grandchild had a good meal, while tbe
whole tribe suffered. "Very few tipis had sraoke coming out of their
tops. 'Now, grandmother, take this netted wheel and roH it toward

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 371
me. When you start it, tell me that a fat steer buffalo is coraing," said
tbe boy, holding the bow and arrows. "Here goes a fat steer !" said
she, starting the wheel toward bim. Sure enough there came a real
steer running toward hira. Standing inside the tipi across the fire, he
shot at it and kiHed it instantly. "There, grandraotber, take the steer
and skin it secretly !" said he, taking out his arrow. "Thank you, dear
child, you are a lucky child! I am proud of you," said she, taking a
strong hold of the steer's body and beginning to skin it. "When you
get through, grandmother, hang the raeat inside and see that nobody
coraes in," said he, enjoying himself alone.
Their tipi being quite lonely and old in appearance, it offered no
attraction to others. During the day she watched the door closely,
even stepped out to see if any one was coming. When she went out
she painted herself with dust or dirt to appear before the people as
though she had no raeans df support for her grandchild. She had good
meals with the boy every day, and kept storing away the dried raeat.
The next raorning carae and both spent the day raore happily than be
fore. "Grandraotber, take this wheel and roll it toward rae. When you
start it, tell me that a fat buffalo steer is coming,'' said the boy, holding
his bow and arrow in readiness. "Here goes a big buffalo steer!" said
she, rolling it easily. Sure enough, there carae a- real one, running to
ward hira. Standing in position be shot and killed it instantly. "There,
grandmother, take it and skin it silently," said he, taking out his arrow.
"Grandmother, be careful to attract no one outside. Slice up the beef
¦ quickly and hang it over the fire," said he.
This boy was growing right along, but he yvas yet scabby, had a
dirty nose and his eyes were sore. In the evening, when the old woraan
went out for recreation and the like, she painted herself again with dust,
fooling others. Of course the people didn't care for them, for they
were lonely and very poor. They spent the night secretly and made no
fire inside. The next raorning carae and the boy told his grandmother
that she raust hurry with the beef. Before it was late in the day, she
had it all sliced.
"Grandmother, take this wheel and roll it toward me; when you
are ready, tell me that it is a big fat bull coming," said the boy. "Here
goes the big fat bull !" said she, roHing tbe wheel toward hira. Standing
at the usual place, he shot at it and killed it instantly. "There, grand
mother, take it and skin it silently. Be sure and attract no attention
outside," said the boy, taking out his arrow. "Thank you !" said the
old woman, sharpening her knife. She sat down and skinned the beef

372 Field Columbian Museum — Anthropology, Vol. V.
cheerfully. After having sliced all the beef properly, she hung it in
side on rawhide ropes to dry.
In the camp there was a big chief who had two beautiful daughters
yet unmarried. Men of aH ages tried to get tbe girls for wives, by
work and by good deeds, but the father would not consent to any pro
posal. Tbe whole tribe had little grudges against the big chief .for
keeping his daughters unmarried rather too long. So one day this
chief gave out notice to the people that whoever should catch a kit-fox
and bring it to hira without it being daraaged, raight marry his older
daughter. The announcement of tbe chief's offer of the prize circulated
rapidy, and raen, old and young, raade and set traps among the bul
rushes and swampy places. The old woman and grandchild heard
about the prize and paid very Httle attention to it.
One bright raorning, Found-in-Grass told his grandmother that he
would go and set a trap in sorae tall grass and try his luck. "Well, ray
dear grandchild, what a foolish idea you have, to try to get that beauti
ful girl for a wife, when you are yet scabby, your nose still running,
and your eyes still sore. I cannot see any prospect for you," said the
grandraotber. "Well, I ara going to try and see if I can win the
prize," said the boy. "I am ashamed of your undertaking, grandchild,"
said she, smiling with ridicule. Found-in-Grass went out and set a
netted trap, raade out of sraall willows (shaped like a sweat-lodge), and
baited it. Then he went back to his grandraotber's tipi, thinking little
of his netted trap. Both he and the old woraan enjoyed theraselves
with rich food, while tbe rest of the people suffered greatly.
Early in the morning. Crow was out to see his own trap, but there
was nothing in it, so he went around to the bulrushes and swampy
places until he ran across a sraall netted trap, which bad a nice red-
looking kit-fox in it. Looking around, to protect bjraself against ob
servation, he took the rawhide rope frora the aniraal and carried it off
secretly and delivered it to the chief, wbo was in his own tipi smoking
with prominent warriors. "Here is the aniraal that you wanted." said
Crow, proudly, as he entered the tipi. "Good! Good for you!" said
the warriors. "Lay it there," said the father with ranch surp/ise.
Found-in-Grass was very late in going to his trap that raorning.
Sorae tirae after breakfast, he went to look at his trap and found that
soraebody had been there and had stolen the kit-fox from the trap,
leaving a piece of the fur on the rawhide rope. Gathering tbe fur or
hairs, he went home, somewhat vexed, and delivered thera to his grand
mother. "Grandmother, somebody has been to my trap and stolen tbe
kit-fox, for here are the hairs of it," said he, handing them to her. "I

Oct., 1903. Arapaho Traditions — ^Dorsey and Kroeber. 373
am sorry for you, dear grandchild," said she. "But take those speci
mens to the chief and tell him that soraebody has stolen the aniraal from
my trap." said he.
So the old woraan syrapathized with the boy and went and deliv
ered the hairs to the chief, who said that he was entitled to the
prize, but that Crow had brought in the aniraal. So rewards were
given to both of thera. The warriors threw sharp criticisms at Crow,
for his meanness. "You raay take that young girl' for your wife," said
tbe father to Found-in-Grass, the old woman receiving the reward for
him. Crow got the older daughter. Both had handsorae and orna
mented tipis, which were fixed up by their mother-in-law. . Both were
given the respect and honor by the relatives of the girls, the daughters
of the chief.
Time passed on and Found-in-Grass was getting older and cleaner
in appearance. One bright morning, Found-in-Grass went to. his grand
raotber's tipi, and his little wife went to her parents. He went back to
his oyyn tipi and hung a war lance over the door of his tipi and seated
himself on the bed. His entire appearance changed. His little wife
entered with his food and saw his beautiful yyar lance above the door,
and was also more fascinated by his handsome face and stature. This lit
tle wife, being so surprised at her husband's condition, ran back to her
parents. "Say, raother, my dear husband is very handsorae this day!
and has a war lance hung over our door!" said the young daughter.
"Pshaw ! that ugly and dirty husband ! he can never becorae a neat
and worthy husband !" said the older daughter, voraiting to hear of the
change. "Surely, ray dear husband is pretty, and I love hira raore and
more!" said she, getting ready to go out again. "Go back to your
filthy husband!" said the sister. The younger sister didn't mind her
sister's ridicule, but went back to her handsome raan.
Found-in-Grass had instructed the old woraan to take at once the
fat dried meat to bis wife's parents. While he and his wife enjoyed
themselves in the tipi, the old woman carried a big bundle of meat to
his father-in-law's tipi. "I have brought sorae dried raeat for your
people. My grandchild had been killing beef in my tipi. and since then
I have been proud of hira," said the old woraan. "Thanks ! Thank
you ! old woman," said the mother-in-law. "You may tell your grand
child that he has given rauch already, and deserves our respect," said
tbe mother-in-law. The older sister said very little against her brother-
in-law, and went and told her own husband of tbe precious gift' of
meat be had made. Crow, feeling somewhat jealous, started out to spy
buffalo for the people, but came horae disgusted. An old mah was

374 Field Columbian Museum — Anthropology, Vol. V.
crying out within the carap-circle that Crow had been out spying for
sorae garae, but had returned with no report.
Found-in-Grass told his little wife to tell his father-in-law that be
would go out and look for garae. She went at once and said to him,
"Father, ray husband says that you should announce to the people that
he will go out to look for buffalo to-day." "Listen ! You raay all know
that to-day Found-in-Grass will go out to look for Buffalo !" said the
father-in-law, walking to and fro, repeating the coraraand.
So this handsorae huSband, Found-in-Grass, dressed biraself ele
gantly and took his war lance and started off before the people. All the
people were araazed at his appearance and recent conduct. The older
sister was not so talkative against ber brother-in-law, buf was fas
cinated with hira. She was not 5o close to Crow at this tirae. Found-
in-Grass soon got to the divide and went over it. He at once gathered
all the buffalo chips and placed them in a big pile and coraraanded that-
out of these chips there should be an iraraense herd after he should re
turn to the carap-circle. Toward evening, he returned to the main
campHcircle, and looking back toward the pile of buffalo chips, there was
an immense herd of buffalo grazing on a broad prairie. He reached
his own tipi, went in and caHed for his father-in-law. The father came
out of bis tipi, calling nearby neighbors to come and hear tbe report.
and finally all went into bis son-in-law's tipi.
After all were seated in order, Found-in-Grass filled a pipe with
tobacco and lighted it. Passing it to the men, he said to thera loudly,
"I have seen the herd of buffalo just over that divide, so I want all the
people in the camp to sharpen their knives, etc., and get in readiness for
a big slaughter. Let everybody be quiet to-nigbf, but get ready. Let
this be announced throughout tbe carap !" said he, straightening up
and dusting his hands, at the sarae tirae looking at every one present.
The men present thanked hira, and all went out, after the sraoke. The
old raen started to the various points of the camp-circle and cried,
"Found-in-Grass has returned and reported tb us all- that there is a big
herd of buffalo just over that divide ; that all people should get ready,
sharpen their knives to-night, and that they should be quiet to-night,
but get all ready for a big slaughter."
Tbe people got ready, as he commanded. In the morning, Found-
in-Grass went to tbe divide and drove the herd of buffalo toward the
camp. When tbe people saw that herd, they charged upon the herd,
killing the fattest ones. They killed as many as tbey could reach.
Found-in-Grass converted a young bull' into a thin and scabby animal;
therefore this scabby bull followed the herd, walking weakly. When all

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 375
the people had killed their buffalo, he shot and killed the poor and
scabby bull for beef.
That day the people were skinning the buffalo, and in fact had a
surplus of beef. Found-in-Grass and his wife were by themselves at
this poor and scabby bull. Since Crow was gathering up the eyes or
heads of the buffalo for his beef, to take thera to his father's tipi, his
wife bad soraewhat deserted hira. She carae over to Found-in-Grass
and offered her help, but tbe sister would not consent. "Oh! let rae
help my brother-in-law ! I want to hold those legs while he is skinning
the hide," said she, pleasantly. She had on a beautiful robe, which was
well painted and ornamented. "No V You cannot do it ! for before, you
have despised him and abused him shamefully ; you must leave us
and go back to your husband," said the younger sister angrily. "Can
you be very kind to rae, sister ! Just a little assistance on ray part will
gratify me," said she, bracing up and rubbing her face continually.
Tbe older sister tried to attract bim while he was skinning the beef, but '
without much success. Found-in-Grass had gotten the bladder opened
and prepared it to fill it with animal's blood, for blood soup, when
this older sister almost kissed him to attract his attention. Again the
younger sister said angrily, 'You will have to go away and help your
own husband!'' Still the older sister did not take notice of the ridicule.
The younger wife bad partly carried the beef to their mother's tipi.
She had packed the balance of the beef on her back and her husband,
Found-in-Grass, took up this bag of blood to carry it home for his
father-in-law. "Say, brother-in-law, let me carry that bag of
blood," said she. (Crow, her husband, had arrived, having packed
the backbone.) "No, sister-in-law, I can carry it rayself," said Found-
in-Grass, srailing at his wife. "Please let me take it to our tipi," said
she. "No, sister-in-law, I can carry it to our tipi, for you might spoil
your beautiful robe," said he. Finally he gave her the bag of blood
and both Crow and his wife took the lead, while Found-in-Grass and
wife followed, carrying nothing.
About midway horae, Found-in-Grass talked freely with his own
wife, advancing closer to his friend and sister-in-law, and he pierced the
Crow at the kidneys with his war lance and raade hira lirap ; then he
pierced the bag of blood, causing a splash on the beautiful robe of his
sister-in-law. "Say, sister-in-law, that bag has burst and is leaking on
your beautiful robe," said Found-in-Grass with ridicule. '^Oh ! never
mind that ; if it is spoiled I can give it to grandmother," said she, still
going for home. ¦'
Found-in-Grass and wife reached home, with Crow and wife as

376 Field Columbian Museum — Anthropology, Vol. V.
their servants on tbe way. The raother-in-law had in the raean time
prepared a big feast for Found-in-Grass' tipi. The father-in-law went
out and directed an old raan to invite the chiefs and warriors over to
Found-in-Grass' tipi. 'Listen to rae! Found-in-Grass invites you
chiefs and warriors to corae over quickly for a friendly sraoke! The
food is now ready. Come over quickly and smoke with him !" said the
old man, walking back to his home, and then to Found-in-Grass' tipi.
The men of all ranks came and feasted with the great hero, smoking,
teHing war stories and reciting nuraerous events of the people. There
were other old raen in the carap-circle who were yet praising Found-in-
Grass for bis good will, etc.
¦Thus tbe tribe had passed over that great faraine. Many joyful
occasions yvere taking place in the carap, such as hand-garaes, company
dances, and games of aH kinds.
Found-in-Grass was still ambitious to go on the war-path. So one
day, after having a sraoke with tbe raen in his tipi, he told thera that he
intended soon to go out alone on the war-path. Time passed onr Found-
in-Grass had made a bladder bag and filled it with porcupine quills,
and had cleaned bis war lance. The raother-in-law bad raade several
pairs of moccasins, and had prepared also much food, which she put
in a small rawhide bag.
Fourid-in-Grass started out with yveapons and food. For days and
nights he was alone, until at last he spied an enemy's camp-circle, lo
cated in the river bottom. Having made plans to kill, he advanced
silently to the carap-circle; but a sentinel saw hira, and suspected him.
The sentinel went back to camp and spread the alarra. Iraraedlately
there carae toward hira horseraen in war array. Seeing that they
meant to make a charge on him, he escaped to a rocky bill, which
he used as a breastwork. When the foe was near to him, he
opened his bladder bag and there came out countless numbers of war
riors, who yvent after his enemies. He hiraself chased and killed raany
and took several scalps. His raen (porcupine) soon raassacred the
entire tribe ; and thus was won a victory for Found-in-Grass and his
warriors. Tbese porcupine quills after being in the heat of battle, con
quering their eneraies, returned to the bladder bag.
Found-in-Grass went back to the camp he belonged to, and reach
ing it, gave the cry of a wolf to the people, which meant that he had
conquered the enemy. The people heard the cry and there was quite
a scene in the carap. He got to his own tipi, hung his war lance and
bladder bag above the door and went in carrying those scalps that he
had taken from the enemy.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 377
There was raore exciteraent among the people than in previous
years. The chief and warriors of the tribe came and , greeted him for
his victory. After he had told his war story to the people, tbey dressed
in their best and went into the center of the carap-circle and had a big
scalp-dance. This dance lasted raany days and nights. Those scalps
that Found-in-Grass had taken were fixed up nicely and attached to
sticks of wood. These sticks, bearing human scalps, were carried by wo
men during the dancing. Thus Found-in-Grass obtained for hiraself an
other kind of reputation araong the whole tribe, and established raore
confidence and good will araong the people. He also now becarae a
chief and a warrior, and the tribe respected and obeyed hira.
For four tiraes, he went out on the war-path alone, and returned
yictorious. There were sorae joyful events each time he returned. The
^ people were well supplied with all kinds of scalps.
There carae a raan to his tipi and prayed to hira that the bag be
transferred to hira, in order that he might conquer nations, too. (This
bag is called "naneci, covering.") After Found-in-Grass had consid
ered the matter carefully, he turned the bag over to the man (Nih'a"(;a°)
and instructed him how to use it during the battle.
So one day Nih'a"9a'' invited the chiefs and warriors for a smoke
of pipe and feast. He told them that he was going out alone in search
of enemies, for which he was cautioned as to the. use of the bladder bag.
There were continuous dances in the carap, in honor of Found-in-
Grass. In the night, Nih'a"(;a° collected some men in the tipi and sang
war songs. In tbcvraorning. he went ayvay alone. For days and nights
he traveled in the wilderness, until he carae to tbe eneray's carap.
Seeing that tbe herd of ponies were far from the camp-circle, he
thought best to steal thera. So he rounded thera up and drove them
homeward. He was overtaken by the enemy and sought refuge behind-
a breastwork on the hill. The enemy made a terrific charge on him, but
he opened the bag, and there carae out of it countless nurabers of war
riors, aH running after men, chasing and killing thera, and taking 'scalps.
Nih'a''ca° chased and killed sorae and took a few scalps. The eneray
yvas totally rriassacred, thus giving a victory to-Nih'a°ga°- The porcu
pine quills (men) returned to tbe bag. Nib'^^qa" returned with bis
scalps to the camp. Within a short distance frora it, he gave a cry of a
wolf, which raeant that he bad conquered tbe enemy.
There was a stir in the camp. Nih'a°qa° went to his tipi and in
vited the chiefs and warriors to corae, so that be raight tell of his ad
venture. The chiefs and warriors carae, one by one, to hear the story.
After this bad happened there were scalp-dances and nuraerous dances

378 Field Columbian Mu.seum — Anthrop9LOGy, Vol. V.
in tbe carap, in honor of bis victory and scalps. N!h'a°ga" feh hiraself a
different raan, and twice he went on the war-path and retumed victor
ious. Each tirae he raassacred a nation or eneray. The same kind of
enjoyments were being indulged in after each return.
The fourth tirae he went out and raet an enemy's carap. After
failing to kill a person at the outskirt of the camp-circle, they made a
furious charge upon him. He was killing the people (men, women
and cbfldren) without much difficulty, until he was finally shot dead.
Tbey gathered around him, wondering at his body. One of them said.
"I wonder what this bag is for!" shooting at it. Frora this bag there
came out yvarriors, charging upon the people with fury. The people
were soon raassacred and Nih'a^ga" was killed, because he had neg
lected to open the bag. (The porcupine quiHs are kept in the bladders.
for the reason that those brave warriofs came out of there; also
because they cannot penetrate the hide.) These raen, from the blad
der porcupine bag, taking several scalps with tbem, returned
to the carap. Within a short distance frora the carap-circle, one
or two of tbe head warriors cried like wolves to the people ; in
dicating a return of the war-party. The people were all in great
excitement; some went to the hills to witness the parade; others,
woraen and children, stood in front of their tipis, watching anxiously
for tbe parade of tbe warriors. Finally, there came a glorious sight
of warriors, parading (as at the Sun-dance) around the carap-circle,
both outside and inside. The warriors had war bonnets, war lances,
shields of various kinds, bows and arrows and other weapons, and
horses fixed up in gayety and painted in various paints.
When the news reached Found-in-Grass that Nih'a°9a'' had been
killed in battle, he knew at once that he had neglected the bag. After
the warriors had paraded the camp, they went to Found-in-Grass' tipi.
and were put away in a new bladder bag (porcupine bag). Found-in-
Grass then searched for the dead body, and found it in tbe battlefield.
Miraculously, Nifa'a^ga" was resurrected by Found-in-Grass and
brought back to the tribe. — D.
Told by Little- Wolf. Cf. No = . 139 and 140.
142. — Found-in-Grass.'
A raan was camping alone. As he went off to hunt he to'd his
wife : "Lfsten, Do net look at tbe one who will come to you here.
He is powerful; he is a person with tangled hair and is difficult to
please in regard to trays. He will raake a noise when he comes here,
¦ From a text told by informant B. The title given the story was Open-brain or Tangled-hair.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 379
but be sure not to look at hira. He will shout when he coraes, but do
not look at hira, .or the, powerful one might corae into your tent." Thus
he said to his yyife when he went to hunt, and when he had told ber he
went off.
Then Tangled-hair came to the woraan, but she did not look at
hira. Then, when she, would not look at hira, he went back to where he
carae frora. This first tirae he carae he could do nothing to her, this
insane man. Every time he carae she did not look at hira, but the
fourth time she made a hole with an awl in the side of the tent on tbe
left of the door. "When he goes back I will see how he looks," she
said to herself, and then she looked out through that small hole in the
tent. "Here!" he said to her, and turned right back and carae in. "1
am hungry. Give rae something to eat," he said to this woman. Then
she gave him food on a tray of clay. "That is not my kind of tray,"
he said. Then she gave hira another tray of wood. "That is not the
kind of tray I use," he said. Then she gave hira a war bonnet as a
tray for his food ; but he said the sarae thing. Then she gave hira
her dress for a tray. "That is nearly the kind I use," he said. Then
she gave him her raoccasins for a tray, and he said again : "That
is nearly the kind I use." Then she lay down for hira on ber back.
"That is it," he said to her. After he finished eating he wiped his knife
on her, saying: "Soraetiraes the knife goes through the meat and cuts
the person." Then he cut her open. She had twins, both of thera boys.
Then he took them. One of these boys he threw into a spring ; the
other one be threw to the right (south) of tbe tent door. After be
had thrown thera away in tbese places he left thera.
The raan came back, bringing meat, and called his wife ; but she
did not answer when he called. At once he knew that she had been
killed. He went inside to look at her. She was lying cut open. "I
told you so!" he said to her. Then he cried for her. He went outside
on a hill and mourned for her. After a tirae he carae in again. His
bow and arrows lay scattered. He gathered his arrows and put them
into the quiver with his bow. Wben he had put them back he went out
again on the hill. When he next came in, his arrows yvere scattered
again. Then, going out, he hung his robe on a stick and said to it :
"Cry." Then he secretly came back to his children. The boy from
tbe right side of the door bad come, and the other one. Spring-child,
bad come to play with hira. "Corae, Spring-child, let us play," Door-
child said to Spring-child. Then they played. "Our father is still
crying," Door-child said. The raan was hiding near his tent. They
continued to play, while their father was watching outside the tent.

380 Field Columbian Museum — Anthropology, Vol. V.
Gradually he came near tbe door in order to catch one of thera. After
tbey had played a little longer, one of thern said: "Look.! My, arrow
has touched it." Thus Door-child said to his elder brother Spring-
child. "No, it is not touching," said Spring-child. "Look at it from
here, frora below!" Then Door-child lay down and looked at it.
When he had his head down, their father quickly went in. He caught
Door-child, but Spring-child escaped and ran out, back to the spring
he carae frora. ''Be quiet, ra}- son," the man said to his son, Door-
cliild, after he had caught hira. The boy scratched him and bit him,
but his father held hira fast, "I wiH make you a bow and arrows," he
said to his son. After a long time the boy stopped crying and became
quiet. Then the man said to bim : "My son, you must tell your brother
something. I am going back to cry again, but soon I will come back
secretly to catch him, this Spring-child. Wben he comes in to you,
say to him : 'Our father did not catch rae.' Then after a while you
raust seize him and hold him fast; do not let hira go when you have
hira, but call to me to hurry and I will corae in. And if he refuses
tp come in, say to him : 'Corae on ; he did not catch rae. There he is
now, our father, still standing out on the hill and crying.' TeH him
that if he will not come in." Then this first boy caught Spring-child ;
and he scratched when they first seized bim, but at last he stopped cry
ing and struggling. "My son, }-ou and your brother wiH play to
gether," the man told him. "I will raake you arrows and a bow, and
you and your younger brother Door-child can shoot v*ith them."
And after he had persuaded him to stop crying, be raade arrows and
bows for his sons. Then one day they said to him : "Father, make us
bows of short ribs, and raake four arrows for each of us," Then he
raade bows for thera of short ribs, and made four arrows for each of
his sons. "Now father," they said to hira, after he had finished their
bows, "raake a sweat-house, and after you have covered it up, carry our
mother inside and lay her down at the back." Thus bis sons, Spring-
child and Door-child, told him. So after he had made a sweat-house,
he took his wife inside and laid ber down at tbe back ; he did just as his
sons told hira. After he had carried their raother in, they said to bim :
"Shut it tight." Then he covered the sweat-house completely with
robes and shut it tight everywhere. "Stand here, father," Spring-
child said to hira. Then be stood where he told hira. "Watch the
sweat-house; it will move when I -shoot up," Spring-child said.
"Now," he said to his younger brother, "you shoot first." Then Door-
child shot upward. Then he called: "Look out!" and his mother
began to move. "Now it is your' turn to shoot, Spring-child," Door-

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 381
child said to his elder brother. Then Spring-child shot, and after he
had shot there was a raoveraent in the sweat-bouse, "Now, Door-
child, you shoot," he told his younger brother. Then the other one
shot upward, and tbe sweat-house shook raore. "Now, my father,
once more. Then lift up the covering of the sweat-house quickly, and
my mother will corae out." Thus Door-child said, and then he told
his elder brother. Spring-child: "Well, shoot. Our raother is about
to come out." Then he shot, and after he had shot, he called: "Look
out, mother ! Look out ! Look out !" And when he had called to bis
mother he said to his father,: "Open it so that my mother can corae
out !" Then he opened it for her, and, yyben he had opened it, the
woman came out of the sweat-house alive. She was just as she had
been when she was living.
Then tbe raan's sons went out to shoot. He told thera : "Do
not go where the tiraber is thick along tbe creeks. Listen to rae. Do
not go near there. A, powerful one lives there. It is he who killed
your inother. He is called Tangled-hair, or Open-brain. He is called
by two names." When he had told them this, his sons went off to
shoot. '^Come," said one of the boys, "let us to to that place that our
father told us of, to see who lives there. Come, let us go." Thus
Spring-child said, and they went to this place where their father had
told them not to go. "At any rate, let "us go over to see bow this raan
looks who killed our raother," they said. Then tbey went there, and
wben they arrived he said to thera : "Is that you, my grandsons.
Spring-child and Door-child ? Where are you going, my grandsons ?"
"We came to visit you," Door-child said to hira. "Well, grandsons,
louse rae !" he told thera. So they both loused him. They found his
lice to be toads. "Put ray lice into your raouths," he said to his grand
sons. They continued to find large toads in his hair. After a while
he went to sleep. Then Spring-child said: "Door-child, look for
round stones, and when you have found thera put them in tbe fire, I
will continue to louse hira. Now at last he is asleep." Then they put
the stones into the fire in his tent. After they had heated the stones,
they tied the tangles of bis hair to the tent poles. Then they picked
up the stones with sticks, and where his head was open they put in the
red-hot stones. Then they ran out. Thus they killed this Open-
brain, who had killed their raother. "Well, Spring-child," said his
brother, "let us go in. Now at last Tangled-hair is dead." So they
went in after they had kiHed hira with the stones. "Let us cut the
tangles of his hair and give thera to our father and mother : they can
make rope of his hair," said one. "Yes, you are right," said the other.

382 Field Columbian Museum — Anthropology, Vol. V.
Then, after the)' had cut ofif the tangles, they went borne ; and after they
got home. Spring-child said to his father : "Father, here ; these tangles
will be a rope for you." "Thanks, ray son ! Where did you get thera?"
"We went to that place where you told us not to go. Door-child and I ;
and we loused hira, and after we had loused hira be went to sleep. Door-
ehild got round stones and heated them red hot; then we tied this
man to- the poles of his tent by his tangles, and after we had tied hira
we put the stones into his open brain. That is how we killed him."
Then Door-child in turn said to his mother: "Here is your rope: take
it." "Thanks," his raother said to Door-child.
- And as his sons were about to go off shooting again, the man told
thera : "Do not go whpre the creek is : a powerful animal lives there,
a large hiintcabiit, who sucks in people." When the boys had gone.
Spring-child said: "Let. us go to the place where our father told us
not to go." Thus he told bis younger brother Door-child, and they
went there. When tbey arrived at the place, they saw this
animal that their father had spoken of. "We will ride him together."
they said to each other when they saw hira in the water. "Take off
your raoccasins," his older brother said to Door-child. Then he took off
his moccasins. "Now you too take off your moccasins," his younger
brother. Door-child, said to hira. "Our grandfather hiintcabut," tbey
caHed to him. "Yes ?" he said to thera. "Can we ride on you ?" "Yes,"
he said, ''corae right into the water, my grandsons, ' this animal said to
them. So they both went into the water and rode on his back. Then he
went under the surface with them, but he could not hurt them. After
they had tired him out they played with hira. Then they killed him.
"Well," they said to each other, after they had killed this hiintcabiit and
bad broken off his horns, "we will give these horns to our mother to
make spoons of." Then tbey went back, after they bad killed this one
that human beings call hiintcabiit. And, after they got back, they said
to their mother: "We broke off these horns for you to make spoons
of ; we killed the hiintcabut that our father told us of. We rode on his
back." Thus her sons told her. ' How did you kill him ? He is power
ful. He draws persons in and kiHs thera !" "We shot hira after we had
tired him out : that is how we killed this one that you call powerful."
Then when his sons were ready to go off shooting again, the raan
told thera : "Do not go to the raountain there, a very powerful one
lives there.'' "Very well," they both said to hira. When tbey were
alone. Door-child said : "WeH, ray older brother, let us go where our
father told us not to go." "Come on, then, let us go there," said
Spring-child. Then they went in that direction. When they came on

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 383
the mountain they saw young eagles at the top ; they had nests in the
rock and were young thunders. When the boys came to tbem, tbey
asked them: "Well, tell us, how is your raother when she comes?"
"She is a black cloud," one of the young birds answered. "Indeed T
tbey said, and twisted its head off. "Well, now, you teU us," they said
to another of the young eagles, "how does your mother look when she
is angry?" "She is a black cloud with red lightning," said tbe young
thunder. "Indeed, is that so?"- they said to it and cut off its head.
Then they asked another one : "How does your raother look when she
comes fiercely?" "The wind blows hard when my mother coraes."'
"Indeed, is that so?" they said to it, and cut its head off also. Then
they went to where the fourth one was sitting, and said to it: "How
does your raother look when she coraes back to see you?" ''There
is a strong wind and a hard rain and the thunder strikes when ray
mother comes to see me," it said to tbem. "Indeed, is that so? Now I
see how she looks when she comes," they said, and cut off its head.
Then tbey yvent horae. As they were on their way, the clouds carae
while they were still far frora the tent. Then it began to rain and tbe
lightning struck near thera. Then they were angry at the thunder.
"Corae," they said to her, "if you can pull this off you will really show
yourself to be strong.'' Then they shot one of their arrows against a
great rock in front of thera. Then they told the thunder: "Now,.
pull it off if you can.'' Then the thunder shouted and prepared to fly
down and pull both their arrows out of the rock. Then she swooped
down and seized the arrows that stuck in the rock; and when she had
seized thera she flew upward with the arroyvs. Then tbe arrows, which
were made of tendon, stretched and pulled her 'down again, and she was
dashed to death on the rock. "Well, let us go there." they said to each
other. "She has dashed herself to death on the rock ,with our arrows.
Let us take the feathers to our father." "Yes, you are right," said the
other one. Then they took the thunder's feathers. After they had
taken thera, and had got horae, they said to their father : ' Here, father,.
are your feathers." "Thanks! How did you get them frora this power
ful one?" said their father. "We pulled her down by means of our
tendon arrows, and she was dashed to death."
Then tbey were about to go shooting again, and their father told
them : "Do not go where the sage-brush is." Then Door-child said to
his older brother. Spring-child : "Let us go where he told us not to go,
where the sage brush is thick and where the powerful birds live that are
caHed prairie-chickens." Then they went to tbe place where tbe sage
brush was, and after they got there, they found the prairie-chickens.

384 Field Columbian Museum — Anthropology, Vol. V.
"Let us shoot them," tbey said to each other. Then they went close
to where they had seen thera. "There are raany of them," tbey said to
each other, "let us kill some of them and bring our father the feathers.
Well, let us shoot." "Very well, I will shoot at them first," said
Spring-child, and took an arrow. Then he told his brother Door-
child: "Now, get ready, we will both shoot." "All right," said Door-
child, and took one of his arrows to shoot thera. Then they went up
close, and wben they saw thera under the sage brush they shot and
killed thera. When they had killed them tbey said: "Let us go and
take the feathers for our father.'' Then tbey went where they had
killed these prairie-chickens, and took the feathers. "Let us go home,"
tbey said. Then they started home. While they were on their way tbe
wind began to blow ; soon it began to blow harder. Then Spring-child
was frightened. "Come, let us run," he said to his younger brother, and
they ran towards the tent. Then the wind blew very strongly, and they
lay down on the ground ; still they were nearly blown away. Just as
the)' nearly reached the tent. Spring-child was lifted up by the wind
and blown away by tbe wind and lost. Only one of them got horae.
"Where is Spring-child?" his parents said to Door-child after he came
home alone. "Spring-child was blown away by tbe wind." "I told you
the birds were very powerful, those that are called prairie-chickens,"
said his father. Then they mourned for Spring-child because he was
blown away and they could not find him even though tbey looked for
hira. ^ Thus Door-child's elder brother was lost.
Where Spring-child came down he was found by an old woman.
She found bim where she was cutting the tall grass. There she saw
bis feet. "Grandmother,'' he said to ber, "don't hurt rae; I ara Spring-
child." "How did you get here in this high grass?" tbe old woraan
said to hira. "Tbe wind carried rae; that is how I got here," he said.
Then his grandraotber took him home with her. She said: "I found
Spring-child in the grass. Tbe whirlwind carried hira off." Then aH
looked at hira wbo had been found : he had a dirty nose, and dirty eyes
also. Then, after he had been living with the old woraan sorae tirae,
he heard that one man said : "Of all the people, he who wiH catch a
porcupine shall marry my daughter." Then all went and set traps. All
tried to catch porcupines. Spring-child said: "Grandmother, I will
try to catch this porcupine.'' "Very well," said bis grandmother to him,
and she helped bim.. After be had set his trap he went back. In the
morning he went out to see whether he had caught a porcupine. Then
he saw the crow standing where he had set his trap ; be saw the crow
take a porcupine out of his trap. When he raet hira. Spring-child said :

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 385
^'My friend, where is that porcupine? I ara the one who caught "it."
But the crow said : "No, I ara the one wbo first caught the porcu
pine," "Yoii do not speak the truth," Spring-child said again, "I saw
you take it out of ray trap." "I will not give it to you," said the crow,
"I will tell ray grandraotber that you stole ray porcupine," said Spring-
child, and they both went horae. .And after he had get back, the crow
said: "I caught the porcupine,'' and he went to give it to the man
that had the daughter. Then he was straightway given that man's
oldest daughter to raarry. After the crow had raarried this girl. Spring-
child told his grandraotber : "It is I who caught this porcupine ; I saw
the crow take it frora my trap. He took it away from rae. Grandraotber,
go over to this man and tell him that it is I who caught the porcupine,
and that the old crow took it away from rae." 'Yes, I will go there,
my grandson," bis grandmother said to Spring-child. Then she went
to tell the man that her grandson had caught the porcupine. When
she came to the tent of this raan that had the daughter she told hira :
"Spring-child asked rae to corae; that is why I came. I want to tell
you yvhat this poor boy said ; he said : 'I caught that porcupine ; really.
it was I who caught it.' This ray grandson said." Wben the old
woraan had told the raan this, he said: "Very well, it is good; your
grandson shall raarry ray younger daughter.'' "Thanks," Spring-
child's grandraotber said to the raan. When she carae back, she said to
Spring-child : "My grandson, you will be raarried ; they give you their
youngest daughter. 'Tell hira to corae iraraedlately, this very day; as
soon as he coraes he shall be raarried,' this raan said to me." "Thanks.
it is well ; I will go," Spring-child said to his grandmother. Then he
went to the man, and as soon as he arrived he was imraediately married
to the other of his daughters. That is how he was raarried.
After he liad been raarried some tirae, he becarae a handsorae
young raan at night. His wife told her elder sister : "My sister. Spring-
child is different at night ; truly he is beautiful, and his nose and his
eyes really are not dirty then ; he is clean when he goes to bed." "It can
not be that he is clean," said the elder one. "I ara sick when I look at
him. It cannot be ; I do not beheve what you say about your husband.''
"You shall see him. The time wHl be when everybody will see
him," she told her elder sister; but her sister only laughed.
"Well, you can ridicule my husband if you like," said the younger one.
Spring-child's wife. "You ought to be ashamed of your dirty hus
band," said the elder one. Soon after Spring-child said : "Now, old
woraan, to-raorrow raorning get up early and bring water, and wash
with it. I know you are hungry, and I will raake buffalo a little dis-

386 Field Columbian Museum — Anthropology, Vol. V.
tanre off." After be had told his wife this, he went to sleep. In the
morning when his wife got up and looked at him he was different.
Then he said to ber: "Go, tell your father that I am going out on'the
prairie to make buffalo." "Indeed, I wiH teH my father," said bis wife.
Then she went to her father, and after she bad told hira, he went out and
caHed to all the people: "Spring-child is going to make buffalo; he
is not going very far off to make them." After Spring-child carae back
he said to his wife : "I have already raade the buffalo. Go over and teH
your father." He was a different person. All the people did not know
that he was Spring-child. He was a fine-looking young raan. Then
bis father-in-law went out to announce to the people that Spring-child
had made buffalo. At first his sister-in-law did not know him, but after
a while she recognized hira to be Spring-child.
Then the people went oi^t to< hunt the buffalo which he said he bad
made, and found that he had really made them. All the raen hunted
and they killed many, and after they had killed them, they cut up the
meat. Then his sister-in-law went to where he was cutting a buffalo,
but he did not look at ber. He knew that she did not like hira wben be
was first married. "My brother-in-law, shall I hold it for you?" she
said to him. "All right," he said, and his sister-in-law held tbe leg of
• the buffalo for hira. "Look out ! You will bloody yourself," he said to
this woraan. "It is no raatter,' she said to her brother-in-law Spring-
child. Then he purposely raade the blood drip on her dress and her
raoccasins, but the young woman did not mind wben her brother-in-law
was bloodying her. Then ber younger sister said to her : ' I thought
you did not like your brother-in-law. Go away to your husband, the
crow.'' This her younger sister said to her, but she did not pay atten
tion to what she said. "I will have nothing to do with him, the ugly
one," she said about her husband, the croyy. Wben they rode back to
camp, she was cpnstantly in her brother-in-law's way, but he did not
look at ber. "Look out there, stand here, or you will become bloody/'
he said to her. "It does not matter; let rae help you, ray brother-in-
law," she said to him. "No; I will put the load on rayself," Spring-
child said, but she picked up the raeat and lifted it, and her fine dress,
raade altogether of antelope skin, becarae bloody all over. She forgot
all about her husband, the crow ; she did not think of hira any longer
on account of her brother-in-law. Her husband, tbe crow, was flying
about thera overhead, picking the fat frora the eyes to take horae ; they
left hira where the buffalo heads were lying. He remained there awhile,
and after be can^e home he brought the fat frora tbe eyes with him.
But his wife did not look at him. After they had all got home, the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 387
crow's wife gave her dress to Spring-child's grandraotber to wash.
"I give you this because I want you to have a dress," she said to the
old woman, her brother-in-law's grandmother. Thus be lived, this one
who becarae lost through the whirlwind." — K.

143. — Found-in-Grass.'
A raan who had two sons warned thera not to go to a certain
place. He said, "There is a spring surrounded by trees ; and near it
is a cliff where is the nest of the thunders." Theh the boys went there.
They found the young thunders in the nest and seizing thera by the
bill twitched tbem about. "What kind of a looking cloud is your father
wben he is angry? What kind of a looking cloud is your mother
wben angry ?" they said, teasing them. When the hoys went back, a
black cloud carae, and the wind overtook thera, and one of thera was
blown away. He came down again in a tree. There an old woman
found him. Glad to have a child, she called hira her son. He was
dirty and ugly. Then a beautiful girl was offered as prize to the man
who should bring tbe finest porcupine to her father. Tbe boy wbo had
been blown away said : "Grandmother, let us try too." She said :
''You are not the kind of perso.n they want. You are too dirty." "Let
us try anyway," said the boy. Then all tbe young men went out to
catch porcupines, but he caught the finest. It had long yellow quills.
Then the girl's father took hira for his son-in-law. His young wife's
sister ridiculed his ugliness, but the girl said : "Never raind. At night
he is beautiful. He is ugly only in the raorning. I was won by him
as a prize ; so I raust be his wife." When the people were in want
the boy went out and found buffalo for thera. He did this several times.
Then his wife's sister began to love hira on account of his great deeds.
, Once when the young man had found buffalo and tbe people had killed
them, she put on a new painted robe in order to attract bis attention,
and going to him. said: "I want to do soraething for you because I
^ According to a version given by informant I, Northern Arapaho, the woman had but one child.
Tangled-hair threw her placenta into the spring, and it became a boy with a beaver tail. When their
father made arrows for the boys he painted two red and two black.
This myth has a considerable distribution in the Plains, the East, and the Southwest, but does
not appear on the Pacific Coast. Though subject to much variation, a distinct common element
remains in all versions. Cf. Gros Ventre; Hidatsa (Matthews, Misc. Pub. No. 7, U. S. Geol. Surv.,
Hayden in charge, T63); Dhegiha (J. O. Dorsey, Contr. N. A. Ethn., VI, 215); Iroquois, (Smith, Ann.
Rep. Bur. Ethn., 11,84) ; Micmac (Rand, Legends of the Micmacs, 65); Cherokee (Mooney, Ann. Rep.
Bur. Ethn., XIX, 242). Cf. also Jicarilla Apache (Mooney, Am, Anthr., i8q8, itfj, and Russell, Journ.
Am. Folk Lore, XI, 255), and Sia (Stevenson, Ann. Rep. Bur. Ethn., XI). For the last part of the
myth cf. Journ. Am. Folk Lore, XIII, 170 (Cheyenne). The dialogue with the young Thunderblrds is
one of the most persistent of North .'\merican mythological ideas.
'From informants J.

388 Field Columbian Museum — Anthropology, Vol. V.
love you." The boy's wife was already carrying off the meat of the
buffalo which hc had,killed ; so he told his sister-in-law : "Carry this
blood." Then, though she bloodied and dirtied ber robe, she carried it.
The boy's wife tore a hole in her sister's robe in order to spoil her ap
pearance, but she said: "Never mind, I love hira; I wiH be his wife
yet.'' The boy's father-in-law was very rauch pleased that his son-in-
law was able to invite the societies of the lodges (dances) to a feast,
and said : "I did not think it of you, my son-in-law." Then the boy
beard that his father was inquiring for him everywhere. He went to
' him, followed by the whole tribe of which he was_ now chief. His
father was delighted to see hira again. — K.
144. — .Blue-Bird, Buffalo-Woman, and Elk-Woman."
There was a river, and near it a carap. It was winter. A young
man, Blue-bird, was wandering from camp to carap over the prairie.
He carae to a large camp in the north. Most people were thought to
live here. There be found 'a young woman; she was yellow and had
short yellow hair. Instead of traveling on, be took her back to bis
parents' tent, and brought her in. She was Elk-woraan. He said to
her : ''I have brought you horae. You will be provided with food, but
I ara constantly traveling. I am going now, but I will return. I hope
you will be contented." Then he went southward in the opposite di
rection, where the prairies were broad, and one could see far off. As he
traveled, he came to a spring that flowed out of the side of a hill, and
spread over the ground. There were bunches of soft grass, and moss,
and boggy places. He was thirsty and went towards the spring to
drink ; then a little way off he saw a buffalo cow. He thought :, "Now,
what shall I do, drink, or take her ?" He let his thirst go et cura ea in
palude retenta copulavit. Then he went on, and finally came to a camp.
He looked about for relatives or friends ; he went around outside the
camp-circle, but saw none. Finally he went to an old woman. She
said : "Ob, is that you, ray grandson. Blue-bird? I ara glad to see you
come. Come inside !" "Yes, I ara Blue-bird," he said. She asked hira :
"How long did it take you to come here?" He said : "Two days ; but
it is very far." Next raorning his wife the buffalo cow, and a calf,
arrived at tbe sarae carap, having foHowed hira. Boys who were playing
saw people arriving who were strangers. Tbey asked them: "Who
are you, and where do you come from, and where are you going?"
"I have brought this boy, my son, with me. He is looking for his father,
^ Told by informant H.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 389.
whose narae is Blue-bird," said the cow. She was told to go,- into a tent
and wait, until an old raan cried out and found Blue-bird. So an old
man cried : "Where are you. Blue-bird, where are you ? Appear !
Come here! Your son is looking for you!" Blue-Bird heard it; he
wondered and asked biraself: "Who can it be? It must be my wife,
Elk-woraan. She raust have borne a boy soon after I left her." Until
now when he was called, he had not made hiraself known, having gone
about the carap raaking love. Then he went secretly and said : ''Where
are the woraan and the boy?" He thought surely that it was Elk-
woman. When he saw her it was not she. He did not recognize her.
He denied several times that she was his wife. Then he asked her : "How
do you corae to have a child?"" She said: "Blue-bird is the cause. I
was the buffalo cow raired in the raud at the spring, and you took rae."
"Oh, yes," he said, "that is so." Then he took ber and the boy. He
took her to hira as his wife. For sorae tirae he lived with her at this
camp. One day he told her : "It is best if we all go to my parents, so
that they can see my boy. I raay go elsewhere for a tirae and then I
will leave you there." So they started to go northward, in the direction
frora which he had corae . They reached horae. The Elk-woraan was.
StiH there. At once the two women were jealous of each other. "I did not
know that you went for another wife. I thought you had said that you
would keep me as wife," said the Elk-woman. She took a rawhide
rope and went out as if going for wood, but brought back meat and
fat frora tbe back; it was well cut and fine. "This is what I can pro
vide for you," said the Elk-woman. Then the Buffalo-woman went
out: "Ha! that is not the kind of meat I can bring." She was gone
some tirae. She brought the finest fat that was tender and juicy ; and
soft, dried raeat. "Here is what I can do. This is the best kind of
raeat to bring," she said to her husband, but meaning the Elk-woman.
Then the Elk-woman went out again, and brought back the best pieces
of meat frora all parts of tbe body, with fat all raixed with the raeat,.
and gave thera to the raan, looking at Buffalo-woraan. "That is not
the kind of raeat one wants," said the Buffalo-woraan. "I will show
you what kind of meat' a person should pfovide." Then she brought
her meat again, which was dry meat mixed with fat. "That is the kind
of meat to bring!" she said to her husband. "You cannot drive me
away!" said the Elk-woraan to the Buffalo-woman. She brought elk
. pemmican ; it was nice and clean and made of white raeat. "That is the
food that I am able to get for you,'' she said, and gave it to her husband.
"Ob ! it is dried up, and not fit to eat. I will not eat it !" said the Buf
falo-woraan. She went out, and came back bringing buffalo pemrai-

39° Field Columbian Museum — Anthropology, Vol. V.
can; it was so juicy that when one touched it there was grease on his
band. "I know you are trying to raake our husband like you best by the
food you provide. I will show you what wins liking,'"' said the Elk-
woraan. She went out to the raountains, and gathered leaves and ber
ries of nabauwina; she beat these into pemraican to raake it sweet.
"This is peraraican with a flavor," she said to her husband as she gave it
to him., looking at the Buff'alo-woman in order to displease her. "Is
that all you can do?" said the Buffalo-woraan to her. "I will not even
look at it ; I will not eat it !" She raade pemmican and put red berries
from the river into it. Then she brought it in and laid it before her
husband, saying : "If that does not please you, I do not know what wiH.
It is the best food; even aniraals like to eat it." Tbe man said: "I
like both of you. and you raust not have any jealousy towards one an
other. On account of ray boy I cannot let one of you go." ' How is
it that you always sit with Elk-woraan? If you like your boy you
ought always to be on ray side of the tent," said the Buffalo-woraan.
¦"I will leave you, together with ray boy." He paid no attention to.
her. One night while he was fast asleep with his other wife, tbe Buf
falo-woraan and the boy went out. A short distance frora the tent
the}' became buffalo again, and their tracks were the tracks of hoofs.
Tbe calf left tracks showing how it had jumped about in play. They
traveled all night, and in the raorning came to a hill. Beyond tbe hill
was an iraraense herd of buffalo. When they were seen coraing by the
buffalo, an old man cried : "Blue-bird's son is coming." The woman
and tbe boy reached the buffalo; she inquired for the boy's grandpa
rents, and was told that they were not there. They started again and
continued to travel. It became night, and they went on. In the morn
ing they cafne over another ridge, and again saw a herd; the buffalo
were thick, sitting (lying) and standing about. When the calf saw the
buffalo, it ran ahead of its raother and then back to her, while she loped
along to overtake it, afraid that tbe calf raight becorae separated frora
her and be lost. Again she inquired for her parents. Now Blue-bird
began to raiss bis son. He thought: "I love ray son. I wonder where
they have gone." He did not know which way to go to follow them.
Going out of tbe tent, he saw buffalo tracks leading eastward. He
started out to find tbem. At the foot of the first biH night carrie on and
he slept there. Early in the morning he went over the bill. There he
saw tbe buffalo. They knew hira to be Blue-bird. "There comes Blue
bird, looking for bis son," they said. He reached the herd, and asked
about his wife and boy ; they told him that tbey had just gone over the
next hill. He hurried on, and when night came, slept at the foot of the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. .391
hill. Early in the morning he climbed to the top of the long ridge.
He saw another herd. They also recognized hira; an old man in the
herd cried out: "There coraes Blue-bird in search of his boy." He
reached the herd and asked about his wife and boy; he was told
that they had just gone over the next hill. While he was following
them, the woman and the boy also went on. Tbey bad reached a third
ridge, and frora its top saw a still larger herd. Then the calf started
to run, and made dust, and turning, ran back and played about its
mother. Again she inquired for her boy's grandparents ; they were not
there, and she went on. Meanwhile, Blue-bird was following her
tracks. She came to a fourth ridge, and on the other side was an ira
raense herd. It reached as far as one could see ; the buffalo were all
over, and it was black with thera. The calf was in a hurry to reach the
herd, and began to run so that the dust flew, and then ran back and
loped about its mother in play. Now they reached tbe buffg-lo. They
were taken to her parents and friends. Blue-bird reached the third
ridge and inquired about his son ; as soon as the buffalo saw hira they all
knew that he was following his boy's tracks to overtake hira. They told
him that the woraAn and the boy had only just gone over the next ridge ;
it was only a very short time ago. It became night when he was at the
base of the fourth ridge, and he slept there. In the raorning he got up
and went to the top. He saw buffalo as far as his eye could reach, raov
ing, sitting, standing, walking. While be stood on the sumrait, the calf
came running to meet hira, straight toward him, while the dust flew
about it. When near bim, it stopped. "Are you my son ?" he asked.
"Yes, I am your son," it said. Then he embraced it, and said that he
was glad. The calf said to him: "Well, father, since they say that
you have come to get rae, let us go back frora here." "Yes, ray
son ; but go back and ask your grandfather if you can go with rae," the
man said. The calf started to go back to the herd and asked its grand
father: "My father said that I should ask you if I may go back with
hira as far as he has corae." His grandfather had sbort horns ; they
were becoraing worn out from age. He said : "My grandson, tell your
father to come and see us ; we are his friends, his relatives. At the
same tirae tell hira that there is to be a race by hira against the herd."
Tbe boy told his father what his grandfather had said. The race was
to decide whether he should take the boy back yyith him; if be won
he could do so. All the buffalo assembled and sat in a three-quarter cir
cle; the old raen with short horns were in the center of the long line.
The boy said: "My father has only ty,To legs; I do not see how he can
run. My father, I will run for you !" "Ask your grandfather," said

392 Field Columbian Museum — Anthropology, Vol. V.
Blue-bird. The calf asked its grandfather : "May I run in place of
my father? He has only two legs." "Oh, yes,'! said the grandfather,
"that will do very well." Then tbe grandfather took a yellow plume
oft' his scalp-lock, and tied it to tbe tail of the calf. The distance for the
race was long. They -were to run to four round hills. Four songs were .
to be sung before they started. Tbe young bulls looked handsorae as
they stood ready to run. The cows and others were to remain. They
sang four songs. Then they started. The dust flew. Blue-bird said :
"Whenever a person starts to run, his feather is easily bloyvn off by the
wind of his start." They saw them ; far ahead ran one calf ; the yellow
plume was conspicuous on its tail. All about there was dust. The calf
turned from left to right to come back; they could see it going alone,
prancing about. The rest ran, sorae of thera fell dead, some only
reached the turn and dropped. Then tbe calf returned. "Now, father,
let us go. We have won the race." "My son, ask your grandfather
whether it raay be done." "My grandfather, we have won the race.
Ma}' ray father and I go back now ?'' "It is good," said the grandfather,
"but there is another thing that we raust do on account of you and your
father. There will be a dance. We raust wait for the rest to return
frora the race, then we will dance. The dance will last four days."
Blue-bird carried four turtles. He now put thera on the ground in the
place where the dance would be. • Tbe old man said : "You seem to be
in haste to go back with your father ; instead of beginning with a dance,
we will try something else, which is easier. All the buffalo will sit
down. Then your father will look for you among thera four tiraes and
try to pick you out." Then the herd all sat down ; all the calves looked
qlike. The man started and went about, looking at them. There was a
Httle calf that moved its left foot, and then raoved its left ear a little :
when he looked, all the others did the sarae. Three tiraes this happened.
The fourth time tbe calf was fo move its tail, it had agreed with its
father. The man looked at the sarae calf as before, and saw that it did
raove its tail ; but then all the others moved theirs too. Having decided
on the one, he said: "Are you my son?" "Yes, I ara your son," said
tbe calf. Then it asked: "May I dance for you, ray father? You
have only two legs, and will soon becorae tired." '"Ask your grand
father," said the man. Then the boy asked his grandfather. "Oh yes,
that is good, that wiH be very well," said the old man. Then Blue
bird put the turtles on the ground again. Then they danced for four
days. The buffalo all about raised dust, and wore boles dancing, but
the calf danced on the four turtles, making a rattling noise on thera.
Thus he danced for four days. "Now the dance is over, ray grand-

Oct., 1903. .\rapaho Traditions — Dorsey and Kroeber. 393
father. May ray father take rae home now?" "No, my grandson,
there is one more thing for your father to do," said his grandfather.
"There will be four days of myth telling. Your father is to keep awake.
You will sit by him on the right, and your raother on the left, and your
'grandraotber behind hira, to support hira." Then all the buffalo sat
there, and the old raan telling the rayths stood facing Blue-bird. "The
first night we will tell your father about water and food which we drink
and eat to make our body. These two things we will tell about the first
night ; they will occupy one whole night. The second night we will tell
your father about clay and about plants and how yye can live on plants.
The third night we will tell your father where we shall go in tbe coun
try and what, we shall see. The fourth night we will tell your father
what we will do at night, how we will sleep, and when awake do as we
think best, and in the morning get up," Then the old raan told about
these things. The fourth night at dawn, his raother-in-layy shook Blue
bird and said to him: "Are you awake?" "Yes," he said. Then the
calf asked bim: "My father, are you asleep?" 'No," he said. Then
the sun was just "about to rise : now the man slept soundly. His son
and his mother-in-law shook him. but he did not wake. Then the old
man said four times : "Wake hira !" but they qould not do it ; and the
sun carae up as he said it the fourth tirae. Then the old raan directed
that be yvas to be laid on his side, as if in bed, with his head toward
the sunset. Then the buffalo carae and went about, trampling on him
until nothing was left of bim, not even bones, except a blue plume,
which flew up and far away.
When Blue-bird bad started out he had called his brother Mag
pie and said to hira: "Brother, if I should be killed there will be
soraething reaching frora the earth to the sky." So yvhen Magpie saw
the dust rising from the trampling of the buffalo up to tbe sky, he knew
what had happened. He told the people to make a sweat-bouse, put sage
inside, and make a little mound of earth in front of the sweat-house. He
painted himself yyith lime on his shoulders and sides, went out of the
tent, sat down, and becarae a raagpie. He hopped, screaraed like a
.magpie, lit on the tent poles, and then on the ground. Then he flew
straight up to the sky. Then he flew to where he had seen tbe thing.
Coming below it, he flew in a circle from left to right, and lit on the
ground, which was bare and covered with buffalo tracks. He bopped
about, and bent down as if to listen. Sorae one groaned. He hopped
further; then again it^ cried. Indeed there was a blue plurae on the
ground. He picked it up, rose, and flew towards his carap. He sailed
four times around the carap, then went to tbe sweat-house in the center

394 Field Columbian Museum — Anthropology, Vol. V.
and lit on the little raound of earth, where he left the plurae. He
lit on the ground to the west of the mound and becarae a person.
Then he turned around, picked up the plurae, and carried it into the
Sweat-house, where he laid it back against the waH. Then he went out
and took his bow and arrows. He bad four arrows, two black and two
red. Many people stood there watching. Magpie shot upward and said :
"My friend, move aside or I shall hit you." The house shook. Then he
went to the west side of the sweat-house and shot a red arrow up and
said tbe sarae. The tent shook raore than before. Then he went to the
north and shot a black arrow. The fourth tirae he wet the arrow by
passing it between his lips, and said : "Now, ray friend, the arrow is
returning ; do not let rae hit you !" Then Blue-bird carae out of the
sweat-house with a breath as strong as wind. Then tbey heated stones,
and aU went in and cleaned hira with sage. When he carae out
again he was perfect. People went and told this elsewhere. The raan's
buffalo wife heard the news and was angry. She said to the other
buffalo : "That Elk-woraan, the ugly one, rnust not have that raan."
The buffalo all decided to help this wife a,ttack the elk wife; for four
days they gathered frora all directions. Those who had carried the
news came back to the camp and told what the Buffalo-woman had
said, and how the buffalo were preparing. Elk-woman said : "Let all
who fear the buffalo .go and cut down wood of ha"wa°iru and baaxa"'
and •niiya^a" and biit." Then they got wood of these four kinds. She
told the others, while the buffalo were gathering, to make bows and
arrows like the one Magpie had. Every raan made a bow and bad his
quiver full of arrows. They made a sweat-house. The ba°wa°uu was
outside, next to it the baaxa°, then tbe niiya°a°, and the biit inside. On
the fourth day the buffalo came like a hill, and the prairie looked black
as if burnt. They stopped and drew up in line. Then Buffalo-woman
said to Elk-woman: "You will be the cause of the children's, the
woraen's, and the young raen's death, wrinkle-eyed one! You can do
nothing against us. If you wish to attack us, do so, ugly one!'' Tbe
buffalo bulls pawed and staraped. The Elk-woraan was on top of the
sweat-house. If she was killed, the entire large carap would be exter
rainated. The buffalo started and attacked the sweat-house. "When
ever," the Elk-woman said, "one butts the wood, let hira pierce it and
stick fast, or break his horns." Frora this are the spots on the red bark
of tbe ha°wa"uu. While the buffalo were attacking the sweat-house, the
people shot at thera, and dead buffalo lay here and there and every
where. On the third day the buffalo were fewer, on the fourth day
very few and all large ones. Then at last the large old one, that had

Oct. ,,1903. Arapaho Traditions — Dorsey and Kroeber.

395

told the myths, prepared to attack. He pawed, sniffed, butted, but could
do nothing. At last only the Buff aio- woman was left Then she reviled
Elk-woman : "Yoii long-legged, thin, wrinkled, ugly one !" Elk-wo
man said to ber : "You big belly, with short tangled hair, corae on !
I will give you one chance to raake you think yourself powerful. You
raay pierce the ^weat-house once." The Buffalo-woraan charged and
pierced the wood. Now she was proud to have penetrated it; she
pranced and snorted, and butted the wood again and penetrated it, and
could not pull her horn out. Then the Elk-woraan came down with
a knife and cut her tendons, ber nose, her genitalia, and her legs, while
she abused her. So the Buffalo-woman was killed. The four woods
were red, reddish yellow, yellow, and white — the color of metal. The
buffalo broke through all but tbe last wood. "Now, because we have
killed the buffalo, they shaH becorae our garae. We shall kill them
and use them. They 'will try to escape frora us, but we shall catch them
and kill them," said the Elk-woraan. Then she said' to her husband :
"I was to have been the cause of your death, but instead I have over
powered the buffalo for you. Now I will go to the mountains, and be
your wife there, from a distance." That is why the elk lives in the
mountains.'^K.

145. — Blue-Feather, Buffalo-Woman, and Elk- Woman.
There was a family consisting of a man, wife, and a boy. The
man was called Blue-Feather, and he was noted araong the. people as
being very industrious and generous. One day, after he had brought
for his faraily a supply of beef, he sat down by his wife and began to
talk of another corapanion to help about the tipi, etc. Finally be said to
^ The following is another version ; Blue-bird was traveling. As he went he founda buffalo-
cow fast in tne mire, and took her for his wife. Then he went on. After a time a yellow (young)
buffalo calf came running up to him, and said to him: "Myfatherl" The man was surprised, and
said: '' How can that be?" The calf again addressed him as father, and said : " My mother and my
grahdfafber are coming." Then the woman and her father came. The man already had an elk for
his wife. Now he had two wives; their names were Elk-woman (waxuuhasei) and Buffalo-woman
(bihasei). Buffalo-woman went out as if to get wood, but came back bringing pemmican. Then
Elk-woman went out and brought back pemmican. Buffalo-woman went out again and brought in
tongues. Elk- woman did the same. Then Buffalo-woman brought meat from the back. Elk-woman
went out and brought elk pemmican. Buffalo-woman went out again, but the pemmican she brought
back was only half finished, for she was jealous of the other wife. Then she ran off Irom her
husband, taking her son, the calf. The man followed their tracks. He came to a small herd of
buffalo, and asked : "Have you seen my wife.?" They said ; '" She has gone on in that direction."
He continued to go till he came to a larger herd. When he asked them, they gave him the same
answer. The third time he met a still larger herd. The fourth time he reached the herd where his
wife and son were. He tried to pick out his son. The calf had told him ; " I will move my left ear.
Then you will know me among the other calves." Then the calf moved its ear. The others all
moved their ears also. Then it was said they would tell myths for four days and nights, and if he
kept awake he was to have his. son. The man hstened for four nights without sleeping. Then it

396 Field Columbian Museum — Anthropology, Vol. V.
her, in her behalf and in a kindly way, "Now, ray dear wife, you know
that you have been Hving with rae peaceably for a long tirae, but the
work for you at horae is such that you are in need of another com
panion ; so I shall go to the other camp-circle to court one." So the
husband started out and was absent for one day. When he came back
home he talked to his wife of the necessity of another yyife, and of
course she expressed no objections. ' When I ara away and you reraain
with our boy, I know that you feel lonesorae, but if I get another wo
raan, she yyill be a companion, and besides, a great help to you in raany
ways. You will have sorae one to talk to. If you desire to go off for
anything she will be at horae to look after the things. If you were to
quill the robe or the tipi designs, she could do tbe other duties in or
outside of the tipi. You can do the sarae way too. So ray wife, it is not
necessary to cite everything relative to the iraportance of another wife,''
said the husband. So again he started out courting, and late in the
night came home with a woraan.
Now tbe first wife (Buff aio- Woraan) wore a buckskin dress with
long fringe, and the second wife (Elk- Woraan) had an elk skin dress
ornaraented with the teeth of the elk. and it was also fringed.
From now on, this husband was away frora his horae raost of the
time, in search of game, and occasionally brought in some beef. The
two wives stayed together peaceably and helped each other very nicely.
This new wife was soon in a family way, and one day gave birth to a
boy. The first wife had aH she could attend to during the confinement
of her partner, but didn't make any coraplaint, because the husband had
was said : " We will dance for four days." Then they danced in a muddy place. The man was very
tired from having been awake so long. His son came to him and .said: " Do not be discouraged,;
I shall dance for you." Then they began to 4ance. The calf took a turtle shell and, putting it down
in the middle, danced on it. All the dancing buffalo women were mired in the mud, but the calf did
not sink down on the turtle shell. (For the turtle shell is the earth. The dancing of the buffalo
women is represented in the buffalo dance.) At last the calf grew tired, and said ; " I love you very
much, my father, but I cannot dance longer." Then the man took his place and danced for him,
but the buffalo women trampled on him and pushed him down in the mire and killed him.
Before Blue-bird-had gone away he had said to his people: "If lam killed a sign will arise irom
the earth to the sky. You will know that that is where I am." Now a cloud came up from this place,
and a blue plume also rose up and floated about here and there. This was his breath. Magpie came
and looked about. The bluei^ume said: "I am the one that was killed." Then Magpie took it and
flew away with It, and when he got back put it into the sweat-house. Then Blue-bird came out of the
sweat-house alive. Buffalo-woman was still jealous, and came with the whole herd to attack her hus
band. . Blue-birdtold the people: "Build a sweat-house of four layers of wood. Let the outermost
wood be hahaant, the next biit, the next biiaxau, the innermost niiyanan. They made this, and went
inside. The buffalo came and butted against the sweat-house and broke one covering after the
other, but the last one, the liiiyaian, w.is hard and strong and they all broke their horns on it and were
unable to get through. Then ti-ej were all delenseless and rtftny were lyins,' about dead. Thus
Blue-bird and the people escaped.
J This myth appears to be confined to the Plains. Cf. J. O. Dorsey, Contr. N. k. Ethn., Vl,
147 (Dhegiha); and Journ. Am. Folk Lore, Xlll, 1S6 (Cheyenne); also, for a p iriial form, Grinnrll,
Blackfoot Lodge Tales, 104.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 397
pointed out the duties of one wife toward another The new-born' boy
grew very fast, and soon could go out quite a distance to play.
One day the two boys went out after breakfast to play. For some
reason they got into a quarrel. One of thera said to the other, "Your
mother is short, has a short forehead and has got a humpback. She is
too ugly in appearance." "And your raother is tall and has a long neck
and has got a mean appearance,'' said the other boy. Buff aio- Woman
had a light coraplexion and long black hair, while Elk- Woraan, the
second wife, had a yery light complexion with short yellow hair. Thus,
these brothers identified their raothers during their quarrel; The two
mothers knew nothing of tbe quarrel between their boys, but a feeling
of jealousy sprang up between thera. Of course it was not raanifested
openly. One day Elk- Woraan took up a lariat and went after a load of
wood. When she came back she brought in the load of wood on her
back, and also a big piece of bark. After she had made a fire inside the
tipi, she took a stick and fastened this piece of bark to it and held it
over tbe fire. It gradually turned into a real roasted beef. She then
took a jmall rawhide, used for crushing purposes, and a stone haranier,
sprinkled sorae water on the roasted beef and began beating it very
fine. After she had done this, she went and brought in a bowl of snow,
which she mixed in the pounded meat and then, made some good, de
licious pemmican. "Now, husband, see this pemmican which I have
prepared for you" (perhaps to show her love). "I want you to give an
invitation to tbe raen to come to our tipi to eat this peraraican," said Elk-
Woraan. "Thank you! That is what I want, this will help rae in get
ting up a reputation araong the people," said tbe husband. So he got
the old raan to announce this invitation : "All you raen who can, come
over to the tipi of Blue-Feather. Do not fail to come with your friends.
Blue-Feather has prepared a pipe and some tobacco for you all to
smoke." After the old man bad announced tbe invitation, the raen be
gan to corae into tbe tipi, and it was soon crowded. After a little
chatting and a welcorae sraoke, this peraraican was distributed. Al
though it was being given to tbe people outside as well as inside, it re
tained its original size, until aH bad eaten. Then Elk- Woraan in
structed that the balance of the peraraican be given to her partner, say
ing, "Give this reranant to her !"
After sorae tirae, Buffalo- Woraan took up the lariat and went, off
for a load of wood. When she carae back she brought in a piece of bark
with the load. She took a stick and thrust it through this bark and
held it over the fire to roast. The bark gradually roasted into real buf-

398 Field Columbian Museum — Anthropology, Vol. V.
falo meat. She then took a rawhide and a stone hammer and sorae
water, sprinkled the raeat with it and beat it very fine. Then she went
over to the river and brought in a chunk, of ice, chopped it up and
thoroughly raixed it in the raeat, which raade good delicious peraraican.
"Now, husband, here is the peraraican which I have prepared for you,
I want you to give an invitation to tbe men to come into the tipi," said
Buffalo- Woman. "Thank you ! That is what I got you for, to help in
any way to make our names acceptable araong tbe people," said tbe hus
band. So he went to an old man again and had him cry out for the
people to come to his tipi for a good smoke. This old man said : "All
you men, young and old, come, do corae over to the tipi of Blue-Feather ;
his tipi is over there, the brightest one on that side of the carap-circle.
He yvants all to come wbo hear the invitation. It makes no difference
who does come. Come all !" So the men came in and seated them
selves. After a short conversation araong the raen present, and after
a pipe had been smoked, this pemraican was distributed to satisfy
every one. When all had had enough, Buffalo- Woman said, rather
unkindly, "Give the rest of tbe pemmican to her!" — Elk- Woman.
Tbese women each .provided the means according to her ability; to show
her love for her husband.
But the slight jealousy which existed between the two woraen was
being brought out indirectly during the feasting. Nevertheless, the.
faraily peace remained unbroken for some time, until one day Elk-
Woman could not bear her jealous feelings, so she ran away with her
boy. The husband, seeing that she had acted indifferently and was
now going to leave him, set out after her. "I don't want you to be out
with our dear boy," said he, having caught up with her, "can you come
and go back with me? There is no reason for being mad. Did I ever
scold you or did I say anything which you didn't like?" Elk- Woraan
stood rubbing her feet on the ground, thinking, and put her head down,
and finally consented to go home with her husband. "Well, you have
taken pains to overtake rae, you raay tell the people in the carap that
where you caught rae, near the big grove of tiraber, there is a big herd
of elk. Tell thera to tie up their dogs and not let thera bark. TeH the
people to sharpen their spears, arrows and stone knives, and get ready
for tc-raorrow's chase. Tell thera- to save for me the teeth and a
number of hides, for my dress," said Elk-Woraan. So the hus
band went to the old man and repeated tbe directions of his wife:
"Listen ! All of you stop and listen ! Blue- Feather's wife. Elk- Woman,
says to you. that to-day you shall tie up your dogs, sharpen your spears,
arrows anu stone 'Knives, stake your best horses, for to-raorrow you

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 399.
shall go to that grove of timber and surround it to kill the elk. Every
body who can go and shoot with a bow and arrow, get ready. Save
for Elk- Woman the teeth and a nuraber of hides, for her dress !" So in
the morning, the people surrounded the grove and began shooting at the
aniraals until they were all slaughtered. The people were all satisfied,
having taken an iraraense supply of beef, and everybody in the carap
was grateful to Elk-Woraan, and brought her the teeth and a nuraber of
hides, for her dress, for they had been starving for sorae tirae. Blue-
Feather felt very proud of his wife.
After Buffalo- Woraan had seen what had taken place araong the
people, when her husband had gone out to do the work outside (per
haps after game along the river) she started off, without giving any rea
sons. When the husband returned he found his wife gone. When
he inquired after her he was told that his wife and her boy had taken
a course away frora the carap-circle. So he set out after ber and finally
reached her, still going on. "Stop, ray wife! Where are you going?'
What is the matter at our tipi? You ought to think about our boy,
so young as he is. to travel on foot! Will you please stop and let us
return," said Blue-Feather. Buffalo-Woman slackened her walk and
finally stopped. They both went back to their tipi, contented again.
"Now, husband, that you have followed rae up and got rae to our tipi, I
want you to tell the people that where you overtook me, near that big
slough or buffalo wallow, there will be a herd of buffalo of all sizes.
Be sure to tell your people not to get tired of skinning the buffalo. Get
them to sharpen their spears, arrows and their stone knives and to
have their dogs tied up well. Don't let any one strike a dog or make
any unnecessary noise, for the buffalo is very sensitive and wild, and
bring me the tongues of the buffalo." So this husband got an old man
to cry out to the people in the carap : "All you people, listen ! This is
what Buffalo- Woraan, the wife of Blue-Feather, says to you : 'To
morrow you shall go to the flat, near that big slough; there you wTlI
find an iraraense herd of buffalo grazing, which you wiH at once sur
round and with your bows ahd arrows shoot, until every aniraal is
kiHed. You can bring me any number of tongues and hearts if you
want to,' " said the old man. So the people got up very early in the
morning and went to the place and did as tbey were directed. Again
tbe people slaughtered the buffalo and everybody was well supplied with
beef and hides. Buffalo- Woraan was congratulated by all the people
for ber luck, besides the husband expressed his good will to her.
"Surely, my wife, I ara very proud of your success and shall live with
you to the best of ray knowledge," said Blue-Feather. Tbe people

400 Field Columbian Museum — Anthropology, Vol. V.
brought the tongues and hearts of the buffalo to Buffalo-Woraan. who
took thera for her food. Each wife seeraed to excel the other in show
ing her love for her husband.
These events took place at intervals. The wives were still living
with their husband, but had a feeling, indirectly, toward one another.
Wben Blue-Feather was out in the carap, Elk-Woraan 'again started
out (perhaps disgusted at being a second wife) to get away. When
he returned to his tipi, Elk-Woraan was raissing. He at once followed
her trail frora tbe carap, but failed to locate her course. He kept in
quiring about her, and finally got track of her path and caught her.
"Say, Elk-Woraan, what are you going away for? Don't you know
I ara always with you in your anxieties, and for that reason I have
taken the trouble to reach you ? Will you please go back with rae and
raake up your raind this tirae to stay^at horae," said the husband. Elk-
Woraan stopped and consented to turn around for horae. So they both
went back peaceably.
While Blue-Feather was out after Elk-Woraan, Buffalo-Woraan
started out to get away. She was seen walking from the carap-circle
with a boy running in front of her. Upon Blue-Feather's return, she
was gone. "Where did ray wife go? Can you folks tell me which way
she started?" said he. He was very much worried in his mind. "Your
wife, Buffalo-Woman, with her boy, went away from here toward that
divide," said one woman who was a close neighbor tb thera. He was
very fond of his boy. ' Well ! I can't live without ray boy and his
mother. I have got to search for them. I shall continue on the journey
until I find tbem," said he. So leaving word with his relatives that in
case there should be any mishap while be was on the way or at the
stopping place, there would be a cloud of dust reaching to the sky,
which should be noticeable to all (this raan probably knew his fate, But
undertook the journey in spite of dangers, in order to get his boy),
set out after his wife and child, following the trail very closely, day and
night: He carae to a carap-circle and inquired if the people had seen
anything of his yvife and boy. "Well, my dear grandchild, your wife
and boy pass'-d through here some time ago. They have gone over the
divide. She was going fast. Perhaps she was going to the other
camp," said an old woman. So, without any unnecessary delay he
started on the trail and went for days and nights. Again he reached
another carap-circle and raade another inquiry fer his wife and boy at an
old woman's tipi. This old woman told him that his wife and bov had
passed through there sorae tirae ago, and yvere traveling fast. So he
kept on the journey, over the bills and divides, and this tirae the tracks

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 401
of his wife and child became like those of a buffalo cow and calf, but he
was not discouraged. "I ara bound to find my boy and his mother,"
said Blue-Feather. So he took the animal's trail and wben he reached a
big divide, in front of him, he saw herds of buffalo grazing on the
broad prairie. This cow and calf had gone among the herd, as he saw
when he had reached the top of the divide.
"Now, how can I tell my boy and bis raother frora the rest,'' said he,
starting toward the herd. When he got to a certain distance frora the
main herd his boy (calf) carae running to hira. When the calf (boy)
met him, he told him that the raain buH. being his grandfather, was
unraerciful to strangers, so his raother had instructed hira to tell Blue-
Feather to cover his face, to keep_^ him from being seen by this raain
buH, and to lead him into tbe herd. So Blue-Feather bad his head well
covered up and Calf-Boy led hira on his way. Occasionally Blue-
Feather stepped on round objects, which would roll frora hira. These
objects were the skulls of the buffalo.' They reached the raain herd all
right. Then Calf-Boy went to his grandfather and told hira that his
own father had corae after hira and that he was ready to go along with
him, but his grandfather told hira that Blue-Feather should not get hira
back unless he should be able to identify hira from the rest of the herd
of calves. Calf-Boy then told his father this, and agreed fo shake his
right ear and move his left foot when he should corae around back of the
calves. So Blue-Feather was posted all right. Now the buffalo got up
and walked to and fro, until Blue-Feather could not tell one calf frora
another. Tbe calves were alike in color and size. The buffalo sat
down and Blue-Feather began walking around and, around to identify
his own boy. When he lookjed at the calves tbey would all shake their
right ears and raove their left feet, yvhich made it irapossible for hira to
tell his own boy. At tbe fourth tirae he went around, be carae behind a
young calf who .shook, the right ear and raoved tbe left foot. Blue-
Feather stopped. "This is Calf-Boy," said he to the buffalo. Then
Calf-Boy asked his grandfather if he could go along with bis father.
"No, he can't take you with hira unless he dances with us four nights
and four days," said the grandfather. So Calf-Boy went and told his
father about it. Blue-Feather said he would try to do it, in order
to get his boy back. "Say, grandfather, I will dance for my father,
for he has only two legs ; he can't stand it like the rest of us," said Calf-
Boy fo the raain bull. It was agreed. So the dance began, the buffalo
going around and around tbe raain bull, who presided. Wben it was
over, the ground looked very rough, such ground as is found in wet
places. The dancing raade the appearance. (The two circular pieces

402 Field Columbian Museum — Anthropology, Vol. V.
of earth which are used in the Sun-dance cereraony have a slight re
lation to these rough places where the buffalo danced.)
When this was done, Calf-Boy went to bis grandfather, the raain
bull, and told hira that he was ready to go back with his father. "No,
' he cannot take you horae, for we are to have a race," said the grand
father. "WeH, if that is the case, can I run for ray father, since be has
only two legs?" said Calf-Boy. "Well, yes. You can do that, if you
wish," said the re.st of the buffalo. All the bulls, steers, cows and
calves were getting ready for a big race. Blue-Feather tied his head
dress of blue eagle breath-feather to Calf-Boy's tail. The raain bull
now said to aH, "Now all of you that are to run in this race will start
frora here and go to that big high hill and return." Main-Bull, with the
assistance of minor bulls, sang four songs, and at the close of the
fourth one. started the race. Calf-Boy was in the lead. His appearance
was very surprising to Main-Bull, for he barely touched the ground
while running. The swift running was caused by tbe attachment of
the blue eagle breath-feather to Calf-Boy's tail. Calf-Boy reached the
turning, point and came down in safety, but the rest of the buffalo when
running, after the turning for the horae stretch, all tumbled down, the
hill. Some were killed by tbe fall, .others badly crippled in their backs,
necks, and legs, but Calf-Boy got back, the winner of the race. Blue-
Feather untied the headdress frora Calf-Boy and placed it back on his
own head.
"Now, grandfather, ray father and I want to go, since we have ac
complished tbe deed and won tbe race. We have come up to vour re
quirements of this day and think you ought to let us go," said Calf-
Boy. "Well, no. You can't go yet, for there will be rayths, tales and
stories for "four days and four nights, and your father will have to sit
and listen to the very last. If he can keep awake for that tirae he may
take you horae," said the grandfather, Main-Bull. So all the oldest
bulls, steers and cows gathered together in the center spot, while the
rest of the buffalo sat down on all sides to listen. Calf-Boy was very
much scared this time, but be made up his mind to sit close to his father,
and got a stick. So the telling of tales began by different ones. The
bulls, steers and cows told of what they knew. When one was through,
the story was taken up by another, as if tbey were pieces of strings tied
one after another. This was done in order to give information to the
younger element, but more particularly for the benefit of Blue-Feather.
Blue-Feather kept awake for the first part of the contest, but during the
second day and night, Calf-Boy had to poke bim with the stick. Just

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 403
about daybreak, on the third night, Blue-Feather fell asleep and began
to snore. The story was being told and came to a close when this
man was sleeping. Calf-Boy tried to wake hira up ; he raised bis head,
but he would not answer. (This is the reason that tbe p'eople keep close
to a dying person. Wben a person is unconscious the folks raise the
head and talk to corafort the sick. Because the raan did not keep awake
and get through with the tales for four days and four nights, just so
with tbe people ; very few ever get to be a hundred years old. Most of
them die at the third period.) When this happened, tbe buffalo began
to get up and walk around in all directions, walking over Blue-Feather,
who fell asleep (dead). Those who were sitting quite a distance from
the center when the story was being told, came to the center spot and
walked around, and also walked over this man. Blue-Feather was all
gone. The buffalo trampled hira all into dust. The walking of the
herd on Blue-Feather caused a cloud of dust to rise, which reached the
sky. The people at the carap-circle saw a cloud of dust which reached the
sky, which meant that Blue-Feather had perished. All the different
kinds of birds and aniraals were eraployed to search for the body. The
crow got to the spot and heard a person groaning, but failed to find the
reranants of Blue- Feather ; so with the rest of the birds. The birds
would tell the sarae story abotit tbe person groaning a short distance
frora the bare ground. Blue-Bird (not the man) finally reached the
spot, jumped around frora one place to another until he found a tiny
piece of this eagle breath-feather headdress lying on the ground
groaning. This piece of eagle breath-feather was that of a man 13'ing in
agony. So Blue-Bird took this piece of eagle breath-feather and carried
it to the carap-circle and dropped it in the center. The people knew
that a piece of headdress was brought back, so they erected a sweat-
lodge in the center. This piece of headdress was taken inside.
The son of Blvie-Feather (by Elk-Woman) came out with his bow
and four arrows. Two arrows were painted black and two painted red.
The boy took the black arrow and shot it up in the air, and said in a
loud voice, "Get out of the way, father !" The sweat-lodge moved at
the bottora. He stepped away from the lodge and with a red arrow
be shot it up in the air again, crying, "Get out of the way, father !" The
lodge moved on the sides. He got away from the lodge a little farther
off and shot the black arroyv up in tbe air, and said in a loud voice, "Get
out of tbe way, father!" The sweat-lodge raoved at the top. The next
time be walked away quite a distance and shot the red arrow up in the

404 Field Columbian Museum — Anthropology, Vol. V.
air, and said, "Get out of the way, father! Get out!" The fourth
time there came out Blue-Feather ahve, brushing his hair and looking
around the carap-circle. So this raan was brought to life again.

The bluebird is attached to the white buffalo robe. — D.
Told by Black-Horse. The Pawnee have an interesting variant of this tale, with similar con
tests between the buffalo and a boy.
146. — Blue-Feather and Lone-Bull.
One day a raan took a journey. As he was walking along, he
struck the trail of a huraan person. "Well, these are the footprints
of a woraan, traveling by herself. Oh ! I do wish that I raight over
take ber soon and marry her !" said he. Watching the footprints
closely, he started away in the direction of the trail.
After going some distance, he came to a bunch of tall blue stem
grass, and found pieces of sinew and triraraings of rawhide for mocca
sins. After looking over tbe wasted raaterial, he started off, still fol
lowing the trail. Next to the river bottom, there was some tall blue
stem grass in yvhich this woman sat down to rest. The traveler
reached the trodden grass, and found more reranants of moccasins,
that is, there were pieces of waste sinew and rawhide. "Well, if
I can overtake this woman soon I shall be satisfied and only wish that
I raay raarry her," said he, taking a deep breath. Tbe traveler again
started awa}', looking anxiously in the direction of the trail. As be was
following tbe trail, it became quite fresh and distinct. Again he
reached another bunch of blue stem grass (tall red grass), and found
more sinew strings and strips of rawhide lying on the trodden grass.
"Surely it is a woraan, and I do hope that I shall raarry ber." said he,
as be walked around the tall grass. Starting away, he walked briskly.
keeping his eyes cn the footprints, until in front of hira there yvas some
tall grass, in which was sitting a woman 'with beautiful painted robe,
busy mending her pair of raoccasins. This woman was sitting in the
direction of her trail.
The traveler, knowing that the person was really a female, ad-^
vanced ahead of her, and stooping to take a good look at her face,
said, "Are you traveling alone? Where are you going?" "I am
going home," said the woman, looking up at hira. She was short and
heavy, and very handsorae ; her face was fair, her hair jet black and her
eyes were dark, but quick in raoveraents. "Are you not afraid of being
alone?" said tbe traveler. "Did you wish that you raight raarry rae?"
said she, srailing, while she drew the last stitch on her raoccasins. "Oh !

Oct., 1903. ARAi>AHO Traditions — Dorsey and Krorber. 405
yes ! When I struck your trail and followed it, I was so persuaded
that I wished to marry you at our greeting," said he As he spat out his
saHva on the ground. "Well, raan, you are at liberty to take me if you
wish," said she, putting up her bag with sewing material. "Yes, I
\yill take you and go home with you,'' said the man.
So she got up and with ber husband started off toward a divide.
Reaching the divide, they saw a big river with thick timber, and up and
down the river were beautiful valleys and' picturesque hiHs. After
quenching their thirst, they waded the river and landed at a big tipi
standing near the edge of the tiraber facing toward the sunrise. It
was late in the evening when they reached this tipi, which bad a sun
disc at the back ; at the front also were four sraaller discs, two on
each side. Frora tbe ear-flaps, down to the dcor, were two rows of
ornamental rattle pendants, and the door was well decorated with por
cupine quills. Entering the tipi, the traveler was surprised to see a
good bed, well fixed and in good order. Night came on and they both
went to bed.
Early in tbe morning, before sunrise, the wife got up from tbe bed
and went out, leaving the man still in bed. Shortly afterwards, the hus
band awoke and felt for his wife, but she was gone. He then uncovered
his head and looked around and saw a buffalo cow grazing a few paces
from his bed, wjiich was a buffalo wallow. (It is a small bunch of hair
from the animal, after rolling on the ground.) The tipi had dis
appeared just as the woman went out of it. She of cours_e changed
into a real buffalo cow. Wondering at the sudden change, he got up
from this waHow and advanced a little toward this cow, and it turned
around and became a woraan again.
"Come on, let us go on," said the woman, looking at her husband's
feet. So they journeyed toward another divide, walking slowly, the
man taking the lead, while the wife followed. Reaching the divide,
they saw a big river, with thick tiraber and broad valleys. After
quenching their-thirst, they waded tbe river, and landed at a big tipi,
well ornaraented. Entering it, they found a good bed, which had beau
tiful soft bags, parfleches, buffalo lean-back and comforts of various
kinds. The night came on and both retired.
Early in the raorning, this woraan got up and went out, leav
ing ber husband still in bed. Just as soon as she stepped out, she
became a buffalo cow and grazed a few paces from him. At this tirae,
he awoke, felt for his wife, but she was gone frora the bed. Looking
around again, the tipi had disappeared, and he saw a buffalo cow, graz
ing on grass. Being surprised at the sudden change, he got up again

4o6 Field Columbian Museum — Anthropology, Vol. V.
frora the buffalo wallow and walked toward the aniraal, which at once
turned around and became a real woman.
"Well, my raan, let us continue our journey,'' said she, walking
off. So they walked together, the woman following her husband.
Reaching a divide, they saw a 'Big river, with thick tiraber, a broad val
ley and picturesque hiHs. After quenching their thirst, they waded the
river and landed at a big tipi, which was well ornaraented, and stood
near the edge of the timber. The raan and wife went into the tipi and
found a good bed in beautiful style. Night c£[rae on and both retired.
Early in the raorning, the wife got up frora the bed and went out
again, leaving the husband still in bed. Again, tbe woraan becarae a
buffalo cow as she stepped out of the tipi. In tbe raean tirae the hus
band had awakened, and felt for his wife, -but she was gone frora the
bed. Uncovering his head, he looked around, and saw the tipi again had
vanished, and there was a buffalo cow grazing on grass. The husband
got up frora the bed (buffalo wallow) and walked frora it. The buf
falo cow, bearing the raan, turned around and again changed to a
real woraan. "Say, ray raan, corae, let us continue our journey," said the wife,
walking off slowly, with her head down. So they both started off, walk
ing slowly. Finally, they reached another divide, and beyond it was
a big river with thick timber and broad valleys. After quenching their
thirst they waded the river and landed by a big tipi, well decorated
and standing just at the edge of tbe timber. This woman took tbe
man inside and both seated theraselves on a good bed. Night carae on
and both retired.
Early in tbe morning, the wife got out of bed and went out and
grazed ?.s usual, becoming a buffalo cow The husband, who was yet
in bed finally awoke, looked and felt for his wife, but the tipi had again
-disappeared with tbe wife. He at once got up frora the bed (buffalo
wallow) and advanced soraewhat toward the cow. The cow, hearing
footsteps, turned around to him and became a real woman again.
"Say, my man, come to me, let us continue our journey," said she,
walking off slowly, "When we get to that big divide, and beyond it,
we shall see a big river, with thick tiraber, and the' scenery will be
grander," "Good! Good!" said the husband, taking the lead. To
¦the surprise of the husband, he saw a hazy atraosphere in the river
bottom, and a white spectacle beyond the river. After quenching their
thirst,' they waded across the river and carae to a big camp-circle,
illuminated just after sunset. The woraan knew that it was ber
father's tipi and said to her husband as they both came within a short

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 407
distance of the raain camp-circle, "Now, my man, I want you to be very
quiet. You may go ahead,, and I will follow your footsteps, but we
will be in one blanket or robe, so that we may appear to others as one
person going to my father's tipi," and she then threyy her robe over him.
Reaching the tipi, she pushed him forward toward the door and entered
with him.
The father, lying on the bed, crossed bis legs and perhaps was
waiting for his food. "Well, I am glad to see you, daughter. Who is
this with you ?" said he. "He is my husband, father," said she, standing
by the fire, while her husband took a seat on one side. "Good! I ara
so happy to have a son-in-law. Let hira be seated corafortably,"- said
he to his daughter. "What does }'oiir husband eat ?" said the old man.
"My father, let me tell you plainly that he eats our flesh," said she.
Just at this tirae two little boys carae in and sat by the kettle which
had some stock or soup in it. These Httle boys were dipping their
food into this soup. "If that is the case, you may kill one of these boys,
ahd boil him for his raeal," said he to his daughter. So she took a
club and knocked him dead. "Now ray dear daughter, be careful in
skinning his hide, and lay it aside in a heap," said the father. These
boys were t-yvo yellow calves, brothers-in-law to the new husband.
When this calf's yellow hide was thrown in a heap, it becarae a live ani
mal again. The young wife then cooked the beef and gave it to ber
husband. His brothers-in-law were killed frora tirae to time for his
food, hilt made alive again.
For some reason tbe new husband was not permitted to go out
alone, but his wife would take him out when there was urgent need.
One day the father told his daughter to keep her husband inside for
a certain length of time, for that day there was to be a round-up
of garae into the carap-circle. "Tell hira that' everybody wiH have
to receive the blessing," said the father. Three tiraes this occasion
took place a short distance from the carap. During all that time, the
daughter kept her husband inside and perraitted hira to go out only
when there was urgent need. On the fourth day, tbe father cau
tioned his daughter again, for this was to be a great day.
After aH the people bad gone away, the husband took an awl
and pierced the tipi by the door and peeped out. To his surprise,
he saw a vast raultitude standing in two rows, frora a black cotton
wood snag. Close to this burnt snag there stood a raan with a big
club, ready to strike. Looking through the hole again, he saw a raan
striking this snag with a big club. As he struck it, there came out
people from the base of the snag. At the first stroke there carae out

4o8 Field Columbian Museum — Anthropology, Vol. V.
a person with a cut nose. He ran at full speed between the lines.
After an immense nuraber of huraan beings had come out fnto the
carap-circle and becorae victiras, the person with' the cut nose returned.
and went into, the butt of tbe snag. These human beings were chased
throughout the camp-circle and slaughtered for food.
The husband, seeing what took place outside, rerriained in the
tipi, and thought of the unraerciful slaughter. After sorae tirae bad
elapsed, he told his wife that be wished to request the people to allow
hira sorae day to call for a general round-up of garae, and if it was
satisfactory with all, to let hira know soon. One day the wife went
to her father and stated the request openly. "You raay tell your hus
band that he is at liberty to do that, but let bim designate tbe day,"
said the father. "My father says that you can do that, but you should
first designate the day," said the wife. This wife was then pregnant.
"Well then, you raay go back and tell hira that I want to do the act
to-raorrow," said he, in good spirits. He then raade a bow of the
last rib, with four arrows, two of which were painted red and the
others black, while his wife went to the father to narae the dav.
1
"My husband says that ,he will be on the ground to-morrow, at a con
venient place," said she.. "All right. Then we shall witness the occa
sion," said the father, who bad just eaten bis meal of huraan flesh.
The husband instructed his wife to raake a nice, delicious perarai
can out of his brother-in-law's flesh and have it ready soon "You
raay all know that my son-in-law will call forth a general round-up
to-morrow," said the father-in-law, by announcement. This an
nouncement spread among the pecple, ond they wondered what the
son-in-law would do. After the wife had prepared the pemmican,
she gave birth to a boy.
The husband went out, carrying his bow with four arrows, also a
cake of delicious pemmican in a bladder bag. All the people got out
and saw him going to tbe black snag. Reaching tbe bumt snag,
he picked up a big stick and laid down his bow, arrows and pemraican
on the ground. The people frora the camp were lined up ready to
receive the blessing and have a big slaughter again. Advancing
toward the snag he struck it with all his strength and might. At
the first stroke there carae out a person with a cut nose, running at
full speed toward the slaughter place. Tbe husband; seeing that
great wrong was being done by this cut nose, struck the snag continu
ously, and a vast number of human beings carae out' frora the butt of the
snag. The person with the cut nose had returned to the burnt snag
and was about to enter, when the husband cried out, "Are you the

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 409
person who commits this wrong against ray people !" striking hira dead.
He then cried out to those who were about to be slaughtered and said,
"All of you, come back, for here is the specimen of delicious food
which coraes frora those people. Corae quickly and taste the pemmi
can of them !" When they heard hira crying for their deliverance,
tbey baited instantly and returned to hira, taking a bite of tbe pem
raican. Thus the multitude running into the corral was saved frora
death. In a short time, there was a big camp-circle of human beings,
in which this husband was a chief or ruler,
Tbe other people, seeing what tbe husband had done, becarae
enraged. So tbe people decided that Big-Bull, or Lone-Bull, should
challenge the husband for an exhibition of power. The winner was
to have the ruling power. The young boy just born 10 the huraan
husband went and told his father the particulars, saying, "My father,
I want you to know this and bear it in raind that there are two soft
spots about his body and the rest is bones. They are located in front
below his neck and at tbe flanks (at the kidneys)." The boy was
panting and occasionally looking at his relatives. The boy returned
to his relatives and played with his corapanions. Lone-Bull sent
for the boy, and said angrily, "You may go over and tell your father
that I shall corae over for a duel. I want hira to be on the ground,
ready to defend hiraself." So the boy ran to bis father and told hira
exactly what was ordered. The husband then took his bow with the
four arrows and walked to an open space. Lone-Bull, seeing him on
the ground, started toward his antagonist, throwing up clouds of
dust in the air. The husband was standing in a solitary position,
when Lone-Bull arrived. "You raay know that I have the controlling
power. So if you possess such power, have it ready, for when I go
for any one I hook and kill hira instantly," said Lone-Bull, pawing
the dust in the air. Lone-Bull then raade a terrific rush at hira, but
missed hira. Just, as Lone-BuH was in tbe act of hooking, the hus
band dodged away quickly, placing hiraself at a different spot, and
grunted angrily at the bull. Lone-Bull then circled about and pawed
the dust in the air, much enraged. He then raade another terrific
rush at the raan, but hooked the ground, raissing the ,man corapletely.
This raan grunted again and placed hiraself on a different spot. Lone-
Bull, being rauch enraged, circled about, pawing and sending up in
tbe air clouds of dust like a rainbow, and throwing up his tail charged
upon the raan again, but raissed again. Again tbe raan dodged away
and landed on a different spot. Lone-Bull, being ranch enraged,
rubbed his nose on tbe ground, taking deep snorts and pawing, which

410 Field Columbian Museum — Anthropology, Vol. V.
sent clouds of dust high in the air, and bellowing tremendously,
slowly advancing and raade a sudden rush at the man, but missed him
entirely. The raan dodged away so quickly that the bull was worried.
The man landed again on a different spot. "Now, man, you have
won the day. Take a good look at rae," said Lone-Bull, standing
in a solitary position.
The man walked around and around with his bow and arrows,
inspecting bis body with wonder. Stepping backward,' he placed his
arrow on his bow and sent it through Lone-Bull's breast at the safest
spot, which made him jump about. Getting behind him, he placed
another arrow and sent it at the flank, both arrows entering its body
and meeting. J-Xi-ne-Bull then jumped about with a deep griban,
finally staggered, vomiting a continuous stream of blood from his
mouth and dropped dead. The raan returned to the camp-circle with
glory. Lone-Bull came to life again, sent for the boy and said to bim,
"You may go and tell your father that we are going to have all the
calves collected at one place, and if he can find and distinguish you
from tbe rest, he shall win the day," So the boy ran to his father and
recited what Lone-Bull had proposed, saying, "Say, my father, when
you come to look for me, bear in mind that I shall raove ray left ear
when you pass rae." All right, I shall reraeraber that," said the
father. The boy returned to Lone-Bull.
So Lone-Bull called forth all the yellow calves in one place.
It was a hard task to distinguish one frora another, for they were of
the same size and color. The father then went over to the gathering
and began to look for bis boy. As he passed his boy, he saw him
move the left ear, but all the rest would do the same thing. For three
tiraes be walked around, looking for his boy, but could not distinguish
him from the rest. At tbe fourth time he went around carefully
and carae to his boy, vvho raoved his left ear and stopped. "This
is ray boy," said he, pointing at hira, with a stick. "Yes, that is tbe
right one, and again you win the day," said Lone-Bull. The father
returned to tbe carap-circle with glory.
Lone-Bull again sent for the boy and said to hira, "You raay go
to your father and tell him that there will be a race and if he can out
run all of us, the day belongs to hira," So the boy ran to his father
and recited what Lone-Bull had proposed. The boy returned to bis
relatives. So Lone-Bull ¦ called forth all of the buffalo, old and youne, to
corae together for a race. Tbe father carae to the spot and called for

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 4'ii
his boy. "Grandfather, I want to make this proposition for ray dear
father. Since he has but two legs, I will run for him," said the boy.
"Well, it will be all right with me if your father is willing," said Lone-
Bull. "Say, father, you reraain here, and I will run for you," said the
boy, prancing around. So the father tied an eagle breath-feather to
the boy's tail, and be fell in line with the rest.
After tbe singing of four songs, the whole herd of buffalo started
to a distant hill, to raake a circuit. To the surprise of all, bulls,
steers and others, this boy yvas in the lead in the start and return. So
the boy won the race for his father. Tbe father then returned to the
camp-circle, "Well, we shall have to have another plan to challenge hira," said
Lone-Bull to tbe others. So he sent for tbe boy and said to hira,
"You raay go to your father and tell hira that there will be dancing
for four days and nights and if be can dance continuously without
sleeping, he will win the day for good," said Lone-Bull. So the boy
ran to his father and recited what Lone-Bull had proposed. "All
right, I shall try and dance .to the finish with thera," said he, starting
off to the place. The boy ran back to his relatives.
So Lone-Bull called forth tbe buffalo herd for tbe dance. After
the buffalo had placed theraselves in proper places according to age
and rank the dancing began. Before the dance began, the father of
the boy had fastened four smaH turtles to Calf-Boy's feet, just like
shoes, — for Calf-Boy had o.btained perraission to dance in place of bis
father. The cereraony was in full blast for three days and nights,
and the aniraals were sinking into the ground about shoulder deep,
but Calf-Boy was dancing on soHd ground at this tirae, while the ani
mals were getting very tired. On the morning of the third day, most
of the aniraals bad fallen asleep in standing position in the sunken
holes. By evening, the dance was over and the buffalo had dis
persed. Calf-Boy did not sink in the ground, therefore it was a
victory for tbe father.
Then said Lone-Bull, still sitting on tbe ground, while the others
were gradually being dispersed, "This day belongs to your father.
You may go over and inform him that hereafter we shall be harm
less to his fellow-men ; that our flesh shall be his subsistence here
after; we shaH roam on broad prairies, araong tbe hiHs and raoun
tains;, that we shall protect ourselves by hearing and by sraell of his
approach to kill us, and run away. But wherever we m.ay go, either
at night or by day, we will carry our heads downward, and if there
should be any raurderer in the party after us, we shall be out of bis

412 Field Columbian Museum — Anthropology, Vol. V.
reach. You raay know that in order to reraedy this the raurderer
is to eat a piece of huraan flesh ; then we shall be at close range."
Lone-Bull continued, "Say, boy, you may go over to your father
and ask him what he thinks I ought to have for ray backbone ?" So the
boy ran quickly to his father and said, "Father, ray grandfather Wants
to know what be ought to have for his backbone," standing before his
father. His father reached to his lean-back and took out a handsorae
war bonnet, and said, "Take this and give it to hira."' The boy ran,
carrying it to his grandfather, and gave it to hira. 'Thank you, ray dear
grandchild," said Lone-BuH.
"Now go over again and ask hira what I should have for ray
tongue?" said Lone-Bull. The boy ran over to his father again, and as
he stood before his father, said, 'My grandfather yvants to know what
he should have for his tongue." Reaching for the raedicine case be
pulled out an eagle feather, one of the raiddle ones, and said. "Take this
and give it to hira." So the boy ran, carrying it to Lone-Bull, and gave
it to him. "Thank you, my dear grandchild," said he.
"Now, please go over to him and ask hira what I should have for
ray eyes?" said he. The boy ran back and said to his father, "My
grandfather wants to know what he should have for his eyes." So
the father went out of his tipi and brought in two pieces of hail, and
said, "Take tbese and give thera to him.'' The boy took them and
carried them both to Lone-Bull. "Thank you, ray dear grandchild,"
said he. "Now, ray dear boy, can you go back to your father and ask hira
what I should have for ray heart?'' said Lone-Bull. Calf-Boy ran to his
father and standing panting before hira, said, "Say, father, I ara here
again. Grandfather wishes tp know what he should have for his heart."
So the father went out of his tipi to the river, and brought in a small
air sack (from a vine which grows on willows and cottonwoods) and
said, "Take this over and give it to hira." So the boy took it and car
ried it to him. "Thank you, grandchild," said Lone-Bull. "You are
such an industrious little boy that I ara proud of you."
"Go over again and ask your father what I should have for ray
lungs?" said Lone-Bull. The boy ran back to his father and said, "Say,
grandfather wants to know what he ought to have for his lungs." The
father then stepped out and went to the river and brought in "water
foam" and said, "Take this over and give it to him." So tbe boy took
it carefully and carried it easily and gave it to Lone-BuH. "Thanks !
Thanks ! my dear boy, I ara sure I could not get a better errand boy
than you," said Lone-Bull, smacking his lips.

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 413
"Now, dear boy, will you go over again and ask your father what
I should have for my horns?" Again the boy ran back and said, "Say,
father, ray grandfather sends rae again to ask you what he ought to
have for bis horns." Reaching for the square rawhide feather-case, he
pulled out two wing feathers frora the shoulder, and said, ' Take these
and give them to hira." So the boy took thera and carried thera over to
Lone-Bull. "Good ! Good ! I am very rauch obliged to your father,"
said Lone-Bull, raoving a little.
"Now, 'dear boy, will you go over again and ask your father what
I ought to have for ray larynx ?" said Lone-Bull. The boy ran over to
his father and in plain voice said, "Say, father, my grandfather wants
to knjow what he should have for his larynx." The father reached for
his medicine bag or pouch, took out a moon-shell and said, "Take this
over and give it to. him." This boy took it and carried it over to hira.
"Thank you, dear grandchild, that is good," said he.
"Now, dear boy, will you go over again and ask your father what
I should have for ray intestines ?" said Lone-Bull. So this boy ran back-
to his father and said, "Say, ray dear father, I carae back to ask you
what ray grandfather should have for his intestines." The father
reached behind his bed and pulled. out a Mexican blanket, and said,
"Take this over and give it to hira." "Thank you, my dear boy," said
Lone-Bull. "Now, my dear grandchild, I want you to go and ask your father
what I ought to have for my gullet?" said he. So tbe boy ran to his
father and standing before his father, said, "Say, father, my grand
father wants to know what he should have for his gullet." The father
reached around bis willow lean-back and banded the boy a .straight pipe,
and said, "Take this over and give it to him." So the boy took the
straight pipe and carried it over to Lone-Bull. 'Thank you, my dear
grandchild," said Lone-BuH, as be swallowed his saliva.
"Now, grandchild, will you go back and ask your father what I
should have for my tail?" said Lone-Bull. The boy ran back to tbe
father and said, "I am. here again on an errand for grandfather. What
shall ray grand-father have for his tail ?" said the boy, standing before his
father. The father then reached for his feather-case and took out an'
eagle breath- feather and said, "Carry this over to hira." So the boy took
it and held it gracefully and carried it to hira. "Thank you, ray dear
child, you are so kind to rae." said Lone-Bull.
"Now, dear child, I want you to go back to your father and ask
him what I should have for ray sraall intestines?" said he. So the
boy ran over to bis father and said, "Say ! Hsten, father, ray grandfather

414 Field Columbian Museum — Anthropology, Vol. V.
wants to know definitely what be should have for his sraall intestines."
So the father went out of the tipi and brought in a sraall water-snake
and said, "Take it over and give it to hira." The boy took the snake and
carried it over to him. "Thank you, dear boy," said Lone-Bull.
"Now I want you to go over and ask your father what I should
have for ray kidneys?" said Lone-Bull. So the boy ran l^ck to his
father and stood, saying, "My grandfather wishes to know what he
should have for his kidneys." So his father went out to the raountains
and brought in two red stones and .said, "Take these over and give
thera to hira." Tbe boy ran back with the stones and delivered thera
to hira. "Thanks! Thanks! You are a good boy," said Lone-BuH.
"Now, ray dear boy, I want you to go over to your father and ask
hira what I ought to have for ray liver?" said Lone-Bull. The boy ran
to his father and said, "I ara here again on an errand. My father, .
please listen to .rae. Grandfather wants to know what he should have
for his liver." The father then went out and brought in a big rausb-
roora and said, "Take this over and give it to hira." Tbe boy took it
and carried it to hira. "Thank you, ray dear boy, I ara sure that thefe
can be no better errand boy than you." said Lone-Bull.
"Go over to your father and ask hini what I should have for my
brain?" said he. So the boy ran back to his father and asked, "Oh,
father, will you please tell me what ray grandfather should have for his
brain?" The father then went out to the foot of a steep precipice and
brought in some white clay lime, and said. 'Here, ray dear boy, take this
oyer and deliverjo hira." So the boy took it carefully and carried it
over to hira. "Well,' I ara so glad to get the right kind,'' said be.
"Now, dear grandchild, can you go back and ask your father
what I should have for my blood?" So ihe boy ran back to bis father
and said, "Say! father, my grandfather wants to know what he should
have for his blood." So the father got a pail of water and threw some
red paint in it and mixed it well and said, "Take this pail of red water
and give it to him." The boy then took it and carried it over to him.
"Oh! that is good, I thank you for it, my dear grandchild." said Lone-
BuH. "Now I want you to go over again, my good boy and ask him what
I should have for ray bronchial tube?" said Lone- Bull. The boy then
ran over to his father and asked him, saying, "Say, my father, will you
please tell me what ray grandfather should have for his bronchial tube ?"
The father then reached behind his lean-back j^nd handed over to the
boy a nice flute, and said, "Take this over and deliver it to hira." The

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 415
bo}' then took the flute and carried it over to his grandfather. "Thank
you, ray dear boy,'' said he.
"Now I want you to go over and ask your father what I should
have for rny teeth?" said Lone-Bull. So the boy ran back to his father
and asked hira. ' Grandfather wants to know what he ought to have
for his teeth," said the boy. So the father took out frora his wife's soft
bag sorae elk teeth and said to tbe boy, "Take these over and deHver
them to him.'' So the boy, feeling yery happy, took them carefully and
carried them to him. "Thank you, my dear boy ; I didn't think that you
could supply the deraand," said Lone-Bull.
"Well, dear grandchild, I want you to go over and ask your father
what I should have for ray hoofs ?" said he, as he raoved. The boy then
ran to the father and said, "Oh! father, listen to rae! Grandfather
wants to know what he should have for his hoofs." So the father
went out to the foot of the raountain and brought in eight black stones
and said to the boy, "Now, son, take tbese over and give thera to hira."
So tbe boy placed the stones in "a sraall sack or bag and carried them
to him. ''Here are all the stones for your hoofs," said the boy. "Thank
you, dear grandchild; reraeraber rae all the tirae," said Lone-Bull.
"Now will you please go over and ask your father what I should
have for ray shoulder-blades ?" said he. So the boy ran back to his father
and standing before hira, still panting, said, "Grandfather would like
to know what he ought to have for shoulder-blades." The father
reached behind the lean-'laack and pulled out a whole eagle tail (feathers)
and handed it to the boy, saying, "Take these over and give thera to
him. Be sure and be careful with thera." Calf-Boy then took the bunch
of feathers and carried thera to the grandfather. "Grandfather, here
is a beautiful eagle tail for your shoulder-blades," said the boy. "WeH !
WeH ! grandchild, what a faithful boy you are," said Lone-Bull, looking
back for tbe position of the tail.
''Now, dear child, I want you to go over again and ask your father
what I should have for ray ribs?" "All right," said the boy, running
to bis father. "Say, father, I ara here again on an errand. Grandfather
wishes to know what he should have for his ribs," said the boy. So the
father reached for his feather-case and pulled enough wing feathers of
the eagle, and handed thera to his son, saying, "My son, take these over
and deliver thera to hira, and be careful not to lose any." So tbe boy
took thera and ran back to his grandfather, saying as he stood before
him, still panting from running, "Here are the wing feathers wftich my
father sent for your ribs." "Thank you, dear grandchild, I am so

1
41 6 Field Columbian Museum — Anthropology, Vol. V.
glad that your father provides so easily such things as I have need of,"
said Lone-Bull.
"Now, my dear grandchild, will you please go over to your father
and ask hira what I should have in ray body for spleen?" said Lone-
Bull. "All right," said the boy, as hc started to his father. "Say,
father, grandfather wishes to know what he should have for his
spleen?" said the boy, standing before his father, still panting. So the
father went out to the river and killed a beaver and brought in a
beaver's tah, and said to the boy, "Take this over and give it to him."
So the boy took the tail and carried it to his grandfather. "Oh,
grat^dfatber, here is the beaver's tail which .ray father sent you for
your spleen," said the boy, taking a seat close to him. "Thank you,
dear grandchild, you are so kind and providing," said Lone-Bull.
"Now, my dear boy, I want you to go over again for me and ask
your grandfather what I should have for my stomach?' said Lone-
Bull. "All right! I will go over quickly," said the boy, starting off
on a run. "Say, father, listen to rae ; grandfather wants to know what
he should have for his storaach?'' said the boy in earnestness. So
tbe father went out of tbe tipi and walked into the woods and brought
in sorae cottonwood bark and handed it to the boy, saying in greater
earnestness, "Here, my dear son, take these over and give thera to
him." So tbe boy took them and carried them to him and said at
his ears, "Ob, grandfather, here are the pieces of bark for your stom
ach." "Thank you, my dear grandchild," said he, taking a deep
breath, at the sarae tirae looking forward.
"Now, ray dear grandchild, I want you to go back and ask your
father what I should have for ray spinal raarrow?" said Lone-Bull.
"All right, I shall do so," said the boy, starting off toward his father.
"Oh, father, listen, grandfather sends me over again. He wants
to know what he should have for his spinal raarrow," said the boy,
seating hiraself close to him. So the father went out into a low val
ley and brought in a long pith of the sunflower weed and handed
it to tbe boy, saying, "Now, dear son, take this over and give it to
hira, but in carrying it, you raust guide your footsteps," said the
father. So Calf-Boy took the sunflower carefully and started off
slowly toward his grandfather. "Oh, grandfather ! Here is the sun
flower pith for your spinal raarrow, which ray father sends to you,"
said the boy. "Good ! Good ! Thank you, ray dear boy," said Lone-
Bull, straightening his backbone.
"Now, my boy, I want you to go over and ask your father what
I should have for my tallow?" said Lone-Bull. "AH right, I shall

Oct., 1903. Arapaho Traditions — Dorsey and Kroeber. 417
run over quickly," said the boy, starting off on a run. "Say, father,
I am here again to ask of you. My grandfather wants to know
what he should have for his tallow or fat?" said the boy, still stand
ing before his father. The father then went out into tbe woods
and brought quite a supply of cottonwood pith and banded it to the
boy, saying in soft voice, "Take this over and give it to hira," at
the sarae tirae dusting his hands. So the boy took the cottonwood
pith in a sack and went over to his grandfather. "Oh, grandfather.
here I ara again. Take these for your tallow or fat," said the boy,
in pleasing raanner. "Well, dear boy, I am so proud of you, and I thank
you much for the article," said Lone-Bull.
"Now, dear child, will you please run back and ask your father
what I should have for my ears ?" said Lone-Bull. "All right, I shall
run over quickly -and find it out for you," said the boy, starting off
on a run. "Say, dear father, I do hope that you are not irapatient,
for I have soraething ^o ask you. My grandfather wants to know
what he should have for his ears," said the boy, seating hiraself to
the left of the old man. Tbe father reached for his sacred rawhide
bag, of somewhat square forra, and pulled out two bear's ears and
handed thera to the boy, saying, "Take these over and deliver thera to
hira." So the boy took the ears and carried thera to hira. "Oh,
grandfather, I have brought you a pair of ears ! Here they are, take
thera," said the boy, seating hiraself by his grandfather. "Thanks !
Thanks ! I am so glad to get them," said he, sHghtly raoving his
head. "Now, dear boy, I -want ycu to go over again and ask your father
what I should have for ray arm muscles?'' said Lone-Bull. "All right,
I shall run over to ray father quickly," said the boy, starting off on a
run. "Father! Father! I ara here again, to teH you that grand
father wants to know what he should have for his arra rauscles," said
the boy. Reaching out for his raedicine bag, the father took out a rat
tle and handed it to the boy, saying in raanly voice, "Take this rattle
over to hira." So the boy took the rattle and carried it to his grand
father and said close to his ears, "Oh, grandfather, I ara back again.
Here take this rattle for your arra rauscles," said the boy, seating bira
self close to the old raan and watching hira closely. "I thank you,
dear grandchild, for your syrapathy and aid," said Lone-BuH, raov
ing a little.
"Now I want you, dear child, to run back once raore, and ask
your father what I should have for my hair?" said he, coughing much,
at the same tirae glancing around toward the herd. "All right, I will

4i8 Field Columbian Museum — Anthropology, Vol. V
run back and find it for you. I shall be back soon," s^id the boy, start
ing off briskly toward his father. "Oh, dear father, I am here again.
My dear grandfather wants to know what he should have for his
hair?" said the boy, in a .pleasing .voice. So the father reached be
hind the bed and pulled out a nice jet black hide of a bear and handed
it to tbe boy, saying, "Take this bear's robe over and give it to him."
So Calf-Boy took it and delivered it to him. "Oh, grandfather, I am
here again. I have brought over a bear's robe for your hair. My
father told rae that was all he could do for you. So please take it
for good,^' said the boy.
Lone-Bull appreciated all that was being supphed, therefore bis
entire body was raade up of these articles. Thus a life was re
versed.

Other articles were taken over to Lone-Bull to make up other
parts of his body, but were not remembered. In the mouth of the
buffalo there are rows of little protuberances in the lower and upper
jaws, which are said to indicate a carap-circle. — D.
Toldby Little-Coyote. In a Pawnee tale of " How the Buffalo were Conquered," the trans-
¦ formation of a buffalo cow into a woman, and vice versa, always takes place in a buffalo wallow.

ABSTRACTS.
I. — Origin Myth (fragmentary).
Grandfather sees Father [Flat-Pipe] floating on water on four sticks and
takes pity on him. Father calls water-fowls and tells them to dive to find
dirt. Some dive and come out dead. Duck dives, returns to surface with
mud. Father puts it on pipe, but it is not enough. Turtle offers to try. He
comes up with his feet closed. Father takes mud from his four feet and puts
with the other, stretching it out to dry. When dry he blows piece toward northeast,
southeast, northwest and southwest. Rest he swings and commands earth to com.;.
Then takes rod and motions over water for rivers. 'Where dirt is thickest
he causes mountains. Father makes sun and moon to represent man and
woman, then makes clay man and woman. Afterwards he causes trees, vege
tation, animals, and birds to live. Man and woman are then identical and are
virtuous. Then day and night, seasons, summer and winter, and that grass
shall be new one season and old one season are commanded, and that there
shall be lodges. Oldest was Sweat-lodge. Man and woman were left as they
were and all fruits grew. Then Father makes male and female beasts and
fowls and locates genital organs. Father says lodges and commanlds, shall
be made of birds, beasts, and fruits, and that animals shall be worthy to belong
to lodges. — D. 2. — Origin Myth (fragmentary).
Only water on earth. Man, wife and boy floating on flat-pipe. Boy asks
father to provide playground. Calls water-fo\vl and duck dives and gets
clay. Man makes clay and throws it all around and commands there shall
be dry land. Boy not satisfied. Father sends turtle for more clay. Tur
tle returns with clay on four sides of its body. JSlan scatters clay and makes
land as far as they could see horizon. Boy satisfied. Man takes pipe and
motions slowly in four directions and rivers and creeks are made. Man takes
duck and turtle and places them on flat-pipe. Indian corn first food. — D.
3. — Origin Myth (fragmentary).
At the beginning everything is water. There are only a man and the
sacred pipe. He sends birds to dive to the bottom of the water. All fail.
At last the turtle is successful. The man takes a little earth from it and makes
the world. Then he makes two men and two women, two of them Indian and
two white. " He teaches them intercourse and their respective modes of life. — K.
4 — The Origin of Culture.
Seeking for a dream, a man learns how to kill buffalo in a surround;
also how to catch and use the wild horse. Another i-nan makes the first knife
and the first bow. Another man discovers how to make fire with flints. — K.
419

420 Field Columbian Museum — Anthropology, Vol. V.
5. — The Flood.
A girl finds game every morning. She hides at night and sees a wart
come roiling, bringing the game. She flees with her father, mother, and
brother, leaving their moccasins to call the wart back. The wart swallows
their tent, but is delayed in its pursuit by the moccasins, which imitate the
people's voices. Overtaking them, it successively devours the woman, the man,
and the boy. The girl reaches a man cutting wood, who hides her. The wart.
enraged, tries to swallow the man but fails. He strikes it with his bow and
breaks it open. Then he brings the boy to life and marries the girl. In spite
of warning, the girl goes to swing with his previous wife and is drowned by
her. Her brother 'mourns for her, carrying her child. A water monster raises
her above the water. Next day, when the water monster raises her he is
speared by a man who hunts monsters, and the girl is rescued and revivified
in the sweat-house. She then goes s-winging with the older wife and drowns
her. The waters rise. The people go to the top of a high peak. The girl's
brother, having painted himself, stretches out his feet and hands and causes
the water to recede. Wherever water animals are left on the land there are
springs and bodies of water. — K.
6. — The flood and origin of the Ceremonial Lodge.
A girl finds game every morning. Hiding, she sees that a skull provides
food for her famiily. They turn into geese and flee. The skull, starting in
pursuit, is called back by their clothes. After four days it has nearly caught
them. By wishing, the ,girl successively cause's a forest, a river, knives, and
paunches, which delay the skull. Then it draws in her dog, her mother, and
her father. The girl reaches a man who is making a boW. Upon her entreat
ies he hides her. When the skull comes, the man causes it to burst, and re
stores her father, inother, and dog to life. Then he marries her. Though
warned, she goes swimming with his first wife. The old woman trier to drown
her, but is drowned herself. The man in hunting shoots an arrow twice, and is
carried way by the whirl-wind. The girl mourns for him. After four days
she gives birth to a boy. After four days he is a young man. His name is
Rock, from his father, a crystal. He gets his mother to make turtle mocca
sins for bim. He visits his grandparents. By means of his turtle moccasins
he wins the love of four girls. Bluebird has been killed, but is restored to
life by his brother Magpie. They meet Nih'a^ga", and with him join Rock.
The water rises. The people go on a mountain peak. Nih'a"ga° takes the best
place for himself. By means of his turtle moccasins Rock four times catjses
the water to recede. Then the people enter a boat of mushrooms and cob
webs. Rock and Nih'a°gaii remain on the mountain. The boat becomes soft.
Rock asks the duck to dive to the bottom. It fails. He changes his mocca
sin to a turtle and it brings up a little mud, a rib, and a bulrush. By means of
the rib Rock makes the world from the mud, also the sky above. From the
bulrush he makes corn. Nih'a°gaa goes to live in the sky and becomes our
father. The languages of the world are diversified. The buffalo and the
horse race. The horse wins and is used as a domestic animal, while the buffalo
is hunted. Rock throws a buffalo chip into the water that people may live.

Abstracts — Dorsey and Kroeber. 421
Nih'a"ga'' throws a stone, and therefore people die. A man who has com
mitted murder is driven away by the people. He cries. Nih'a°ga" comforts
him. A buffalo cow appears to him. He fails four times to shoot her. She
tells him not to shoot her, and he ceases. A water monster coils around his tent.
His wife gives it feathers and propitiates it. It aflows itself to be carried' into
a spring. Then many buffalo come about the tent. The murderer kills many, and,
instructed by Nih'a"va", carries the meat to the starving people and feeds them in
the ceremonial societies. Then he erects the lodge of the oldest society and in
structs the people. Then the other society ceremonials are made, followed by
the Buffalo-dance and the Sun-dance. — K.

7. — Origin or Ceremonial Lodges.
Man and wife camp by riv^r. Man goes after game, sees buffalo cow.
Sits down to shoot, cow stops ajid looks at him. Cow tells man not to shoot,
as she has something to tell him. There shall be lodges for societies ; tliey
shall be in this order : The Thunder-bird. Lime-Crazy, Dog-Soldiers, Buffalo.-
Women's, Old Men's lodge and Sweat-lodge. Man returns and relates expe
rience. — D. 8. — Origin of Kit-Fox and Star Lodges.
Young boys leave camp-circle. See chief skinning buffalo. One boy takes
kidney, another piece of liver. Chief takes kidney and liver away from boys
who are about to eat them. Boy who took kidney gets mad and strikes chief
on head with leg of buffalo and kills, him. Boys run to camp and are chased
bj hunters, who surround lodge where boy -who killed chief .took refuge.
Small whirlwind comes and circles about tipi. Boy reappears and cloud of
smoke goes up to sky. Afterward they see boy with yellow calf going from
them and they make charge for him. They cannot overtake boy and at
last he disappears and they see coyote runninig. They return home. Five
years afterwards boy comes upon hunting camp and there meets his partner,
boy "who had taken piece of liver. He calls him to break up camp and go and tell
chief he wants to see him. Chief goes and meets him coming from sunset,
carrying under his arm kit-fox hide. He wears white robe and body is painted
yellow. Chief goes home and boy follows him. but switches around and comes
up from sunrise on buckskin horse. His body is painted yellow, face yellow,
forehead red, red streak from eyes, chin green. On scalp-lock was kit-fox
hide. Carries bow and lance, with feather pendants on bow. He gallops from
north to south twice, then comes' from south to north, riding gray horse, twice.
Hom bonnet has long fninged pendants, quilled in yellow color. His face is
painted yellow, forehead green, with perpendicular black streak down face,
like Coyote.i These two appearances at rising of sun originate Kit-Fox and
Star societies. — D. 9. — Origin of the Ceremonial Lodges.
A man who lives alone fails four times to shoot q buffalo. It gives him
the buffalo and the ceremonial lodges for the people. — K.

42 2 P'l^LD Columbian Museum — Anthropology, Vol. V.
10. — Lime-Crazy. ^
Big-Chief of camp-circle has lazy brother. People ridicule him. -Big-
Chief feels insulted, tells brother to be more particular, to get acquainted with
women. One morning brother dresses carefully and goes to river. Two
young women come, he asks for drink, and persuades one to go with him.
Often seen, on hill-tops. Entices women into brush. People complain,, but as
his brother iis Big-Chief, nobody molests him. People go to Big-Chief and
ask him to expel young man. Big-Chief tells people to do as they like.
They take him to deep river, bind his hands and throw him into deep water.
He comes out of water and walks away. They catch him again, bind his hands
and tie a heavy stone to him and throw him into deep water. Again he es
capes and returns to annoy wives of head men and warriors. Big-Chief deter
mines to get rid of brother and become sole chief. Asks brother to go hunting.
They go and Big-Chief kills fat buffalo. He tells brother to watch. Breaks
.twig of tree and gives it to brother to drive away flies from meat. Young
man walks around from right to left, driving flies. Big-Chief tells him to
do so till he returns with dogs. Big-Chief does not return, but brother keeps
¦on walking around driving flies away. After lapse of three or four years peo
ple think young man is dead and begin to abuse Big-Chief's authority. They
take his dogs, tipi, everything — tell him to go outside camp-circle and remain
there, that he is no longer a chief. Wife asks Big-Chief to search for brother.
On reaching place they only see top of brother's head and branch which 'he is
still waving. Big-Chief tells him to come out of ground, but he refuses, as he
was told to drive flies away. Big-Chief returns home. Fourth time Big-Chief
^nd wife go to brother. They tell him of their ppor condition and ask him to
;ave pit. Young man jumps out and all start for camp-circle. Young men
re dancing in tipi. Young brother has lean-back club-board when he came
ut of pit. He tells sister-in-law to take board to tipi and tell dancers he has
returned. She tells young man outside of tipi, who says they do not want to
"hear of him, and sends her away. Brother-in-law tells her. to take club-board
in to dancers and tell them of his return. She goes into tipi, but they call her
crazy and tell her to go home. Brother-in-law sends her again, but men hit
her with tallow, greasing her dress. She tells brother-in-law and they go
tliere together. The men call her a liar when she again says her brother-in-
law has returned, and just then Lime-Crazy steps in, carrying clu'b-board, ,
lie makes men sit in row with legs to fire and tells sister-in-law to strike
¦shin bones of young men, which woman does. Lime-Crazy and sister-in-law
then return to tipi and get what they need.^ Big-Chief and wife do as they are
told and soon have plenty of everything. Tliey live happy and are treated
respectfully by the people, but people still have prejudice against Lime-Crazy.
Three young men persuade him to go out for hVint. They come to big river and
tell Lime-Crazy that across river are some eagles' nests. They make boat
and cross river, and after searching for eagles the young men recross river.
leaving Lime-Crazy behind. Lime-Crazy, well supplied with eagle feathers,,
seeks his companions, but finds he is deserted. Wandering along bank of
river he hears swift-hawk talking to him. telling, him to go up river to grand
father, Father-of- Waters, Hinchiibeet, who would pack him across, but he is
to put bunch of eagle feathers on his head, and when something occurs at

, . Abstracts — Dorsey and Kroeber. 423
middle of river, he must blow bone whistle and make sudden leap in air, after
tying last bunch of feathers. This happens and Lime-Crazy blows whistle, he
leaps straight up in river and water follows him. He touches sky and lands
on hill -top. Water finally recedes and man gets back to camp-circle. — D.
II. — Lime-Crazy.
A younger brother is inactive and untidy. His older brother, a chief,
urges him to become different. Then the young man makes love indiscrimi
nately and his older brother has to pay large fines. He resolves to destroy
him and abandons him on the hunt. Being punished by the people, he tries
to induce the younger brother to return, but fails. His wife succeeds. Tlje
old men abuse her for announcing that her brother-in-law has returned. The
young man appears and punishes them. He restores his older brother to chief-
¦tainship and wealth. The older brother abandons him again, but the young
man is instructed by a hawk how to cross a river on a water monster's back, and
returns home. He is finally lost in a snow storm. — K.
12. — Origin of the Buffalo Lodge.
Near big camp-circle herd of buffalo surrounded. Small herd trying
-to escape is led by swift young steer. Steer attracts attention of woman, who
says she wishes she could marry him. Steer understands. She repeats wish.
Steer again hears. Chase ended, steer goes back into big herd. .Mother boil
ing bones for tallow calls daughter (just married) to go after water. She
starts without robe. Beautiful young' man comes from bush, reminds girl of admi
ration for young steer and tells her he is animal. Girl admits she said she wished
she could marry him. They start off together and follow creek, near mouth of
which is scabby bull. Young man addresses Scabby-Bull as father and asks if
he can produce things needed by his daiighter-in-law. Scabby-Bull tells her
to close her eyes and then vomits out buckskin dress and many other articles
of wearing apparel. Young girl dresses up in them and looks very attractive.
They cross creek and travel on. They halt at small divide. Husband tells
wife to sit down and close her eyes. When she looks up she sees steer three
years old, well formed, with bright horns, well pointed. Young man (buffalo;
walks away, wife- following. They travel on to camp-circle of buffalo. They go
to steer's parents. Buffalo used to eat people. Old people ask what woman
eats and club to death male calf, which she, eats. Young buffalo come to
see vvoman, making husband jealous. He does not allow her to go out by herself.
Mother of runaway girl wonders what has become of her. Inquiry is made
to see who has eloped with her. Husband grieves, goes to distant hill to
moum, fasts. Gopher asks what troubles him and tells of a way to get wife
back. He is to get two red and two black arrows. Gopher directs him to
erect arrows in line from gopher hole. Gopher goes underground and reaches
arrows in succession. Gopher carries them with him in search of woman until
he reaches tipi where young girl is sitting. Gopher gets right behind door
tipi pole and peeps around to see eloped wife. He hears wife tell husband to
take her out. Goes on ahead underground and makes circular hole deep
enough for her. As she sits down, Gopher tells her. he has come to get her
home. Directs her to place arrows around hole— two black ones on south and

424 Field Columbian Museum — Anthropology, Vol. V.
two red ones on north. She tells her robe, supported by arrows, when steer
asks her to get up, to say, "Not quite ready," while making her escape. Steer
comef and asks questions several times and on fourth time, he walks back
wards,, plunges at her and tosses her. He then hooks at her many times,—
but it is merely a robe. Finding this out. steer rushes at arrows and breaks
them. While he is running around inquiring about his wife, different gopher,
who saw party getting away, tells on them to steer. The buff'alo all start after
Gopher and woman. Gopher looks back and sees cloud of dust, so they hasten,
reach hill where husband is fasting. Gopher pushes woman up. When they
have embraced, Gopher tells them to hasten home. They stop to rest at seven
cottonwood trees. Buffalo herd running after woman go by tree, not noticing
man and woman. Cow and calf, tired out, stop to rest by trees. Ca]f smells
them, sees her and man up tree and mother sends calf to inform other's. News
carried from one herd to another and finally whole herd surrounds grove to
make attack. Young bulls charge tree. Each successful to fourth attempt,
Vi'hen they break their horns. Man shoots at them with arrows. Animals
make -tree fall and it rests against another one, making another protection for
man and woman. This happens until they are on last tree. Buffalo has one
half of tree trunk hooked off. Gopher comes and finds place surrounded by
immense herd, and only one tree standing. During night, Gopher goes to
bottom of tree and makes hole big enough for man and woman. He then climbs
tree and tells them to come down. They follow Gopher into hole, which he
closes up solid so that buffalo cannot notice it or smell it. They again travel
underground and reach main camping-circle. Gopher throws up man and
wife out of ground at daybreak. Some time afterward, woman says she has
brought good tidings for people. She tells them first thing is selection of old men
and women. She selects seven old men and seven old women, and gives them
intellects to understand her. She then pledges for lodge to be called "Buffalo-,
Women's lodge." She teaches the commandments of the Giver, that people
may know between right and wrong, and live in plenty to old age. Old men
and old women give thanks for young woman's vow. — D.

13. — Origin of the Buffalo Lodge and the Sacred Bundle.
Camp-circle breaks up to hunt. Man, -wife, and several children have
but one poor pony. They fall behind. At night they pitch tipi by running
creek at foot of high mountains. In morning man goes out for game. He
sees antelope and deer, but cannot get them. They decide to make permanent
camp. Turn pony loose to graze. For several days man searches for game,
but in vain. Wife gets, plenty rabbits and berries. Next time man goes in
different direction. Comes to buffalo cow and calf. When he gets near, cow
looks up and tells him to stop, tells him to go back and make one hundred
arrows, and for his wife to get forks, poles and wood. Man returns and finds wife
has plenty of rabbits and berries. Tells her to cut forks and poles and get
wood. He makes arrows, feathered with hawk and eagle feathers. He also
makes good solid bow. Wife gets supply of forks, poles, and firewood.- Man
tells wife he is going to sleep, she is not to get frightened if there should be
stranger's voice outside. He ties arrows to bow and goes to sleep. While
asleep, cow reveals something to him. Now wife hears big noise, about

Abstracts — Dorsey and Kroeber. 425
daylight. Noise approaches lodge and woman, hearing footsteps of animals on
snow near tipi, looks out and sees buffalo near door, with immense herd in
front of tipi. She awakens husband, who takijs bow and arro-ws, goes to door
and shoots buffalo. Shoots other buffalo, killing one with each arrow. He
tells other buffalo to retreat. Man and wife skin and slice beef and place it
on poles to dry. children helping. The woman tans hides and gets poles for
tipi. Man entirely different person in heart and mind. Wife makes pemmi
can, puts it in buffalo intestine and gives it to husband. Next morning, man
packs pemmican on back and starts, in search of camp. On reaching it he
goes' into chief's tipi and gives him bundle. Chief tells wife to tell old man
to cry out for people to come and eat pemmican brought by man who was
deserted because he was very poor. People come and take any amount they want
and eat it with their children, and it retains its original size. Man says he has
to return to tipi at_ foot of high mountains, but he wants whole camp to
foUo-w him. Old man cries out that all people are to get ready to go there.
Camp-circle broken up and people start off. They find herds of buffalo all
over the bottoms and on sides of mountains and on hills. ' Herds part to make
-¦.'.¦ay for them and they find camp-circle facing toward sunrise, Wiith woman's
tipi back in center. After some time man goes to chiefs to tell them secrets.
Big tipi for general gathering provided. Man refers to previous gift of buffalo
cow and calf for abundance of animal food, etc., then says his wife should
erect a Bunalo- Women's lodge for benefit of themselves and peo
ple in general, but especially for benefit of women, and man then gives old
people wisdom and knowledge of various natural laws. He gives them cer
tain degrees. Old people were given full degrees. Buffalo- Women's lodge
erected in center of camp-circle, old priests and old women conducting cere
mony. Man then pledges himself for Old Men's lodge but l^rge sacred bag
revealed to him is first to be made for him. Bag consists of bear claws,
buffalo horns, rattles, buffalo tails, paint, tallow and stones and is made by
priests and old women. Old Men's lodge put up in center and conducted by
old priests and old women, who have transmitted rites to this day. Bag
painted red, everything it consists of pertaining to, life. It is watchful eye
of the Giver. — D. 14 — Origin of the Buffalo Lodge.
A man seeking visions sees women dancing. They turn to buffalo. Thus
he learns the Buffalo-dance. — K.
15. — Origin of the Seineniinahawaant.
A party of men on the war-path are joined by a dead woman. Tliey
return victors. The woman assembles the people and gives them a dance. Then
she goes back. — K. 16.— Nih'a^'5an loses his Eyes.
Nih'a''ga° sees man throw his eyes up in cottonwood tree-tops.
Nih'a°ga° asks to be taught the trick. Man consents and shows him, but -says
he must not do it excessively. Nib'S^ga"! comes to cottonwood tree and does

426 Field Columbian Museum — Anthropology, Vol. V.
as man had done. Third time he commands his eyes to go to top of cotton
wood ' tree and it is so. He then tells them to return, but they remain in ,
tree. Mouse loans him his eyes, but they are too small for sockets. He goes
from one animal to another bprrowing eyes. At last he runs across owl, who
loans him his eyes, and from that time on he has always had the yellow eyes.
Nih'a^ga^'s eyes seen on bark and branches -of cottonwood. — D.

17. — Nir'a^qa" loses his Eyes.
Nih'a°ga'i is taught at his request how to cause his eyes to leave their
sockets and return. He does the trick too often and hiis eyes do not return.
At last a mole lends him its eyes and Nih'a^ga'^ recovers his own. He does
not return the mole's eyes and it remains blind. — K.

18. — Nra'A^JA" AND THE MaGIC ArROWS.
Nib'S-^'ga" sees Beaver-Man slide down bank near river against row of
arrows, standing on end, sharp points upward. Before he gets to arrows they
part and let him pass through. Nih'a°ga° asks for right to do same way. Bea
ver shows him how, and gives him bow and arrows. Nib'S-^ga"! starts down
river, feeling proud. Other man takes different course, but returns to watch
Nih'a^ga''. Nih'a'^ga'' goes to steep bank and stakes arrows in row just as
Beaver had done. He sits down and slides against arrows, telling them to
part in center. They part and he goes through. Nih'a^ga" repeats this perform
ance at three other places: Nih'a°ga° walks down steep bank and stakes
arrows again. He slides down, telling arrows to part, but he lights against
the sharp points and sticks fast. Beaver comes along and breaks Nih'a°ga°
loose. He tells him to go home and takes his bow-case and quiver from him. — D.

19. — NlR'A^'gA" AND THE DWARF'S ARROW.
Nih'a^ga"^ meets a dwarf making an arrow from a tree. He ridicules the
dwarf and finally persuades him to shoot at him. The dwarf shoots the tree,
which strikes Nih'a°gai and drives him into the ground. The dwarf pulls him
out.— K. 20. — NiH'A^'gA'' AND Coyote.
Nih'a^g'i meets Coyote, who is cunning creature and challenges him to
contest. Coyote declines as Nih'a'^ga'i is too tricky. Nih'anga'i goes around
Coyote and lies down in front of him as buffalo cow. Coyote goes around
buffalo cow and smells of her. Coyote says, "Oh, don't do that!" Nilr'a^'ga"
goes around Coyote several times assuming form of elk, antelope, and deer
in succession, but Coyote always recognizes him by smelling. Coyote thinks
he will trap him and 'goes around Nih'a°ga° and becomes woman sitting on
ground with robe on. Nih'a°ga° asks what is matter with her and she says she
is his sister. Nih'a'igai grabs her, when she turns into Coyote and runs intci
brush. — D.

Abstracts — Dorsey and Kroeber. 427
21. — Nih'a"5A" and Coyote.
Nih'a'^ga^ and Coyote try to deceive each other. Coyote takes the form
of a woman. Cum Nih'a^ga" cum ea coire conatur. Coyote cum eo idem facit. — K.
22. — NiR'A^'gA'* and Coyote.
Niib'^oga"! tries to seize a woman, who turns into Coyote. — K.
23. — Nih'a^qa^ and the Deer Woman.
Two bathing women cover themselves with mud to look like stumps.
Niih'a''ga'' cum appropinquat, eas scrutatur. Sed postquam penem inserere cona
tus est, aufugiunt in cervas conversae. — K.

24. — NiR'A^'gAN's feast of Beaver stolen by Coyote.
Nih'a°ga° persuades beavers to leave their dens. He cuts club and fol
lows them. Nih'a°ga° shows little beaver club and says he is to be killed with
it. Little beaver runs and tells. Nih'a°ga" denies he said so. When beavers
go a little farther from dam, Nih'a^ga" strikes one dead. Others turn and
begin running back. Nih'a°ga° running after them and knocking them down,
antil only two left, male and female. Nih'a°ga° tells them to return to
dam that their seed may increase. Nih'a^ga" makes pit and builds fire to roast
dead beavers. Wind makes two limbs at top of cottonwood tree rub together
and make squeaking noise. Nih'a°ga° tells them to stop fighting, and climbs
tree to part them. Taking hold of each limb he becomes fast between them.
Coyote runs up and digs out roasted meat.. Nih'a°ga° tells him not to eat them
all, but he does so and turns away. Nih'aOga'' frees himself, trails Coyote,
finds him asleep. Nih'a'^ga^ builds fire to windward of Coyote so close to him
that it burns hair off his legs and wakens him. Nih'a'^ga° tells Coyote he will
have yellow fur around his legs and runs away. — D.
25. — NiR'A^gA" and the Beavers.
Nih'a°ga° persuades' the beavers to leave their dam and cross a hill to
reach a larger stream. When he has them away from the water he kills them.
— K. 26. — NlH'A'NgA" AND the DANCING DUCKS.
Nih'a°ga° meets ducks and gets them to dance about him with closed
eyes. While they dance he kills them. One of them sees him, and the surviv
ors flee. Nih'a°ga° hangs up the meat, eats, and sleeps. His meat is stolen
by wolves. He meets a blind bear and thinks him the thief. He persuades
him to enter a heap of brush, which he fires. The bear is burned. Niih'a°ga'i has
called the wolves to help him, but they devour the bear also and run off mocking.'
— K.

428 Field Columbian Museum — Anthropology, Vol. V.
27. — Nih'a''5A'* and the Dancing Ducks.
Nih'a.oga"' asks Coyote to invite all birds and animals to dance near preci
pice. Coyote howls toward the four directions. They come. Nih'a°ga'' tells
them to stand in line along precipice and dance when he sings. At fourth
time all were to close their eyes and leap forward. Duck only slightly closes
his eyes when dancing. When birds and animals leap below. Duck flies up in
air and says, "Nih'aOga" killed you all!" Nih'a°ga'' goes down, builds fire, and
sets birds and animals to roast. Nib'^^ga" takes nap and Coyote eats up food.
Nih'a^ga'i awakes and Coyote goes away lame. Nih'a°ga" looks for food but
finds only bones. — D. 28. — Nra'A^gA" AND THE ElKS.
Nih'a°ga° meets a herd of elk, persuades them to race him, and kills them •
by causing them to run over a precipice. While he cuts up the meat, a coy
ote comes. Nih'a°ga° gives him a paunch to carry water in, but the coyote eats
it. Nih'a^gaii at last finds him out, strikes him, and leaves him for dead. While
he is asleep the coyote assembles the wolves and coyotes, who eat all the elk
meat. The mice eat Nih'a°ga°'s hair. — K.
29. — ISim'A^qA" Penem trans Flumen mittit.
Nih'a.'^ga" goes to edge of river and comes to shallow place, looks in water
and sees shadow of sky, which he thinks is bottom of river. Looks across
river and sees woman lying on sand-bar. Searches for narrow place to cross
river but finds none. Little mouse runs by. Nih'a°ga° optat coire cum muliere
quae trans flumen est. Petit a mure ut suum membrum transferal, quod fac
tum est. Membrum, quater conatum coitum facere, in ostream penetravit.
Haec clausa membrum excidit et Nih'a^ga" sanguinem dans mortuus est. — D.
30. — Nra'A^gA"* Penem trans Flumen mittit.
Nih'a^ga'' virginem amat. Mus dum penem flumen transferre conatur,
submersus est; sed avis parva perfert. Cum virgo e somno expergefacta est,
penem anguem esse credunt. Ubi eius caput esse oportet Nih'a°gam inveni-
unt; quem cum effugere conatur, pene retinent eumque abscidunt. — K.
31. — NiH'A''gA'' fecit ut Membrum Virile demigret.
Nih'a^ga"^ in love with chief's beautiful daughter. She wears elk tooth
dress and only does quill work, and no dirty work. Nih'a"ga° goes to hill,
staying on top until sunset. Membro suo dixit: "Valo te ad puellam ire ec
in foramen intrare.'' So it happened. Sanguis e vagina fluit. Pater et mater
id cultro frustatim dici derunt. — D.
32.— NlH'ANgA" pursued by THE ROLLING STONE.
Nih'a°ga° challenges Jack-Rabbit to keep awake. Nih'a"ga° goes to sleep
toward morning, Jack-Rabbit having gone to sleep soon after contest began.
Jack-Rabbit awakes and sees Nih'a°ga° fast asleep. Nih'a°ga° awakes and sees

Abstracts — Dorsey and Kroeber. 429
Jack-Rabbit running from him; starts after him. His bowels trouble him. Hc
sits down and defecates. He sees little rabbits running in all directions from
.him. This happens several .times, and on last occasion Nih'a"ga" places stones
on edge of rob,e to keep little ones from getting out. He sees them moving
under robe. , Wherever he sees place moving he strikes it. After all motion
ceases under robe, he lifts it by center. There were no little ones, but surface
covered with excrement. Nih'a'^ga" comes to stone, throws robe on it, pre
tending it was cold. Wind comes from stone, and smelling good he returns
to stone an^d finds it has on quilled buffalo robe, perfumed. He takes robe
from stone, saying he has just loaned it. Robe becomes obnoxious. He re
turns it to stone, saying it needed robe more than he did. Again wind comes
from stone^and Nih'a^ga" smells something good. Goes back and takes buffalo
/ robe away again. He soon hears loud noise, looks back and sees stone roll
ing after him. Runs up steep hills, through thick timber, stone following.
Terrified Nih'a^ga'' cries for ditch. He comes to ravine large enough to admit
him lengthwise. Stone slackens its speed and slowly rolls over ravine and
rests on top of him. He objects, but stone becomes heavier. Nih'a°ga"
appeals to every bird and animal to remove stone. Finally he addresses swift-
hawk. Hawk breaks off small piece of stone. Second time larger piece.
Nifa'a^ga"^ flatters him and Hawk flies still higher and rushes at stone with such
force that he himself is dashed to pieces. Nih'a^ga"' becomes discouraged,
but there comes Bull-Bat, which he addresses. Bull-Bat flies up in air and
makes rush at stone and breaks piece off. On third attack he breaks stone into
pieces. Nih'a"ga'i seizes its head and with both hands spreads its mouth
wide open, saying he was to remain that way always, as he should not have
broken the stone to pieces, — it was good for bone aches, — D.
33.— NlR'A^gA"* pursued by THE ROLLING StONE.
Nih'a°ga"i and the rabbit play at keeping awake. Lepus autem eum prae-
Yertit ac, postquam iam somno gravis est, penem in eius anum inserit.
Nih'a^ga" e somno expergefactus ano, ut poena afBciat, facem admovet. Le-
pores parvi sunt excrementum; quos dum impedire conatur, togam inquinat.
He gives it to a rock. It smells clean and he takes it again. The rock pursues,
overtakes, and rolls on him. The bull-bat rescues him by breaking the rock.
Nih'a^ga'' pulls its mouth wide. — K.
34. — Nm'ANgA'' pursued by the Rolling Stone.
' Nih'a°ga° finds a floating lump of pemmican. With its permission he
Ijites off pieces. The fourth time he swallows it all. Tum togam inquinat.
He gives it away and takes it back several times. Then a rock pursues, over
takes, and rolls on him. He is rescued by the bull-bat, whose mouth he distorts.
— K. 25._-NiH'ANgA'' pursued by the Rolling Skull.
A skull emerges from the ice and pursues Nih'a'iga". He retards it by
making sand, brush, and a mountain behind him. Then he makes a crack in
the ground. The skull is unable to cross. He puts -a stick over; the skull
starts to cross, but in the middle is shaken off by Nih'a°ga°.— K.

43^ Field Columbian Museum — Anthropology, Vol. V.
36. — Nra'A^gA"^ disguises himself as a Woman.
Nih'a'^ga'i goes to river; meets young woman weeping, head covered up.
He asks her where she is going and she says her mother scolded her. Nih'a°ga°
says he is always getting scolded, too, so he will go with her. They go to bank
of river. Nih'a°ga° persuades her to^ cross river and be safe from young men.
.She makes him go first, and as he holds .up his dress higher and higher, she
' notices that he is like' a man and finally accuses him of being a man. He de
nies it. When they get across river he admits he is not a woman. Wo
man weeps. Tells her to wait while he bathes. Hic lotus puellam revertit
et cum ea coivit. Ea erat puellae experientia prima. — D.
37.— NlH'ANgAN and the Two Maidens.
Two pretty young girls in family. They will not accept company and
young men cease to go to tipi. Nih'a°ga° goes and at door places excrement.
-Nih'a°ga'' tries to tell on girls, but they tell him to keep silent, promising him
certain favors. He enters tipi at night and remains with one of girls. In
morning mother finds condition of daughter; chief calls on people to jump
across river, — the guilty one shall fail. Nih'a^ga" has exchanged his membrum
for that of a little animal who fails to clear the stream and is beaten by those
on the bank as the guilty one. The animal tries to tell about the exchange,
but fourth time calls out that Nib'Soga"! is guilty party, but he has escaped.— D.
38.— Nra'A^gA" and the Mouse.
Tempore ''sun-dance'' virgo se saltatori pene minimo nupturam pronun-
tiat. Cum Nih'a°ga° penem ab animalibus quibusdam parvis petiit, mus eius
penem suo mutat. Postquam saltatum est, Nih'a'^ga°, queni virgo elegit, muris
penem suo mutat. ' Sed virgo, cum veram forman cognoscit, Nih'a°gam a
tabernaculo excludit seque alii nubit. — K.
39.— NiH'ANgA" AND his Mother-in-law.
Nih'a°ga°, wife and mother-in-law live alone. He becomes fond of mother-
in-law. One day tells wife he is going on war-path, but wants companion.
Said party of young men has passed through with their mothers-in-law;; he
would like to take his mother-in-law. Wife tells mother-in-law and she com-
sents. They start off alone. Nih'a°gan stops and says they must climb high
hill, and see if any enemy abroad. He tells her to take lead and walk faster,.
as eneray is near. He was looking at her legs and privates. At top he says
enemy has disappeared. I^hey go down hill and reach creek. Nih'a°ga° sug
gests they camp out for night. They erect shelter and make separate beds.
Nih'a°ga° complains of being too cold. Mother-in-law gives more cover, but he
rolls about. She finally permits him to get in bed with her. Finally they reach
home, feehng very tired. Niha°ga° explains why they have returned and say^
he is glad to see his wife. — D.

Abstracts — Dorsey and Kroeber. 431
40. — One-Eyed-Sioux and his Mother-in-Law.
One-eyed-Sioux goes to war accompanied by his mother-in-law. He
pretends to be cold, and she successively gives him her blankets, in eodem
lectu quiescit, eumque secum coire sinit. Puer nascitur. On his return One-
eyed-Sioux tells the people that he captured the boy. — K.
41. — Nm'ANgA" USURPS a Father's Place; Origin of Death.
Man and wife with son and daughter, camp alone. Man hunting finds-
on peak eagle's nest, with two young eagles. Eagle flies from nest, and man
gets stick and walks near nest and stops, looking up. Young eagles peep
out, opening mouths. Nih'a^ga^ comes and advises man to climb up peak and
get young eagles ; says he will waiit. Man climbs peak, tries to push eagles out
of nest. Nib'sL^ga"^ secretly commands peak to increase its height. It stretches.
This he does several times until peak is very high. Man looks down. Gets-
frightened ; can't get down. Nih'a^ga'' takes weapon and clothes and goes off
towards man's tipi. Tells wife about husband's condition, and that man had
told him to take man's wife and children as his own. Woman consents.
Nib'S-'^ga" is very kind, but soon scolds chilldren and wife. 'Woman tells
the story and whole camp moves in- search for husband. At foot of peak
beads found lying on ground (man's tears). People get geese to look for
man. They find him in struggling condition, very poor. He tells what hap
pened. Geese writh man on their backs fly, and land him in safet}'. Man comes
' to tipi. Nih'a'^ga'' is out. He tells wife he is going to kill Nih'a°ga°. He^
enters parfleche, taking a knife. Nih'a°ga° takes seat with wife awaiting meal.
Husband works himself out of parfleche, jumps on Nih'a^ga'' and kills him.
Body is cut up and thrown out. Nih'a^ga"^ comes alive again, walks to big lake
and rests. To see whether children will live after death he throws, first stick,
then buffalo chip, in water, both of which corae to surface, and he says people
will live. He throws pebble in water and it sinks ; he says children will be gone
forever. — D. 42. — Nra'A^gA" and his Daughter.
Nih'a°ga° pretends to die and is buried. Returning disguised to his family^
he marries his own daughter. He is discovered and his wife beats him. — K.
43. — One-Eyed-Sioux and his Daughter.
Man and wife camp alone with handsome daughter. Father devises plan to^
have connection with her. He is suddenly ill. Daughter sits by bedside,
waiting on him. He tells her he wishes if he dies to be hung on tree. He
then says he wants her to marry whosoever comes to them on the way back to^
camp-circle. Daughter decides to obey him. Father also tells wife, and that
at end of four days' mourning they may come to see him for last time. One
day man partly closes his eyes. Wife and daughter decide he is dead. They
carry him to tree and prepare his body as he directed. Mother and daughter
leave burial place as directed. They break camp and journey until sunset.
After they have gone he works himself out of his wrappings. He then cuts-

432 Field Columbian Museum — Anthropology, Vol. V.
up robe and clothing, strews bones of animals on .ground, scatters strings to
make it appear as though wolves had been around. At end of four days
mother and daughter go to see burial place and they find it in condition left
by father. They wrap bones and remnants of clothing in bundle and put it
on tree. They cry and go back to camp. In morning daughter sees man
dressed in white, with white bow-case and quiiver. She tells mother and
mother asks in sign language who he is. He says he is One-Eyed'-Sioux.
They invite him into tipi. Mother tells daughter to cook food for him, while
she erects tipi outside. Girl tells One-Eyed-Sioux he will have to marry her
and he consents in sign language. She takes him inside as a husband^ In
morning she sees husband has plastered eye. Plaster was shrunken on account
of heat of sun. She looks under plaster and notices his eye is all right. Then
she sees it is her father. She tells her mother. Mother .at first refuses to
go into son-in-law's tipi. At last she goes in and sees that man is her former
husband. She grabs him by hair and pulls him off bed. Lime plaster drops to
ground and he tries to hide it. Wife beats him, he admits who he is and asks
her to tell no one. — D.

44.— NiH'A''''gA'' and the Seven Sisters.
Seven - women travel. Each night one disappears. At last the oldest
sister finds that a wolf has drawn them in, and kills the wolf. Her sisters re
turn to life. They settle in a good country. They make a young man of wood
by putting clothes on him. He goes wooing, but his sisters are not satisfied
with the women he brings. Nih'a°ga" takes the young man's clothing and
marries a young woman intended for him. — K.
45. — NiR'A^gA" and the Seven Sisters.
Man and wife have daughter. Another handsome girl born. Relative
of young man brings proposal of marriage. Both parents willing, but daughter
says no. Second daughter grows up and attracts attention. An aunt brings
proposition of marriage. Girl objects, same as sister. Same thing happens
with third, fourth, fifth, sixth, and seventh daughters. Tipi now crowded
with daughters. Son is born to man and wife. Grows up rapidly.
Young man asks his consent to marry oldest sister. He has no objections;
says he . desires all his sisters to get married. Oldest sister will not consent.
Parents decide to keep only son; they tell daughters to go and support them
selves. Sisters travel days and nights; come to foot of mountain, at head of
creek, with timber, water and game. They find a cave, pointed above, -wiith en
trance like that of tipi. Oldest has bed in center at rear, and others accordin.i;
to age, youngest sister being at dopr. One morning, oldest sister sees herd of
buffalo coming. She calls next younger sister. She glances at buffalo and
several fall dead. They skin them for their hides and meat. They bring in
hides and command them to be painted and quilled. Thus robes decorated
with porcupine quills, and bags, parfleches, lean-backs, etc., are made. Next
morning, oldest sister sees herd of elk; calls sister. Moment she looks at elk
they fall dead on ground. All things are made as before. Each sister provides
herself with dress and other things. Same thing happens with herd of deer.

Abstracts — Dorsey and Kroeber. 433
of mountain goat, and of antelope. " Next morning, oldest sister says they will
have to get sentinel for door. She calls for bear. Bear comes, stops and stands
like human person awaiting orders. Oldest sister tells Bear they want it
for sentinel inside. Bear walks in and takes its place. She then calls Panther,
for another sentinel. Youngest sister says she would like, to have a son. Old
est sister agtees ; says there are two kinds of small wood, yellow willow stick
and red berry stick. The latter is chosen. They find it, standing straight.
They cut it down and take it home to cave and lay it on bed furnished for
young man with buffalo robe, shirts, buckskin leggings, moccasins, bow-case,
quiver, lance, etc. Next morning sister tells stick to get up, wash face and get
ready for breakfast. Fourth time stick moves ; fifth time speaks, sixth time
body is fully developed, seventh time youngest sister's stick gets up as man,
dresses and does as sister directs. He says he is glad for liberty, he has been
standing long time. They tell him he shall be their son, do errands, climb hills,
see game, etc. His name is Red-Stick-Man. One day he starts for another
camp. In cottonwood tree he notices eagle nest with young. Begins ascend
ing tree. Nih'a^ga'i sees Red-Stick-Man up in tree. Nih'a^ga'' wishes tree to
stretch upwards and that bottom of it should become very smooth. Tree
obeys. In morning, mothers tell Bear and Panther to look for their son
Nih'a°ga° puts on Red-Stick-Man's clothes, goes to camp and introduces him
self as Red- Stick-Man. He sings merry song, and holding lance, they say Red-
Stick-Man has arrived. Bear and Panther start on trail. Panther comes to
tree, looks up and wags tail. Mothers see their son in tree almost naked, try
ing to come down. Bear and Panther bring boy down safely. Mother takes
son back to cave, new clothing is furnished and after he is beautiful young
man. — D. 46. -NlH'A'^gA'' AND Panther-Young-Man.
Nih'a'^ga^ pretends to be a woman and marries the panther. He pretends
to be pregnant, concealing a rabbit under his dress. Then he pretends to give
birth to a child, still making use of the rabbit. The panther is pleased. When
¦he goes out he hears Nih'a^iga" tell of his deceit, and ih shame runs off. — K.
47. — NiR'A^gA" and Whirlwind-Woman.
Nih'a°ga° meets Whirlwind-woman. Three tiraes he orders her away.
The fourth time he makes love to her. He tries to persuade her that he has
the same powers as she and spins about. Whirlwind-woman blows him over
and whirls off. — K. 48. — NiR'A^'gA'' and Whirlwind-Woman.
Nih'a"=ga» strolls down river and reaches steep precipice. Gentle Whirl
wind approaches and he tells it not to come near him. He pursues his walk
and stronger Whirlwind overtakes him. He again tells it to keep away, from
him. Nih'aiga'i strolls along listlessly and reaches wide bank;. Here another
Whirlwind overtakes him and he says she must be in love v.iith him. Whirl
wind flies past him with greater speed. After resting, ¦ Nih'a°gai starts home
ward and much stronger Whirlwind comes. He gets her to stop, then asks

434 Field Columbian Museum — Anthropology, Vol. V.
her to be his life companion. She refuses as she is always on the go. He
nears river and Whirlwmnd comes from opposite direction. He stops her and
asks her to take him as her husband. She again declines. Nih'a°ga° is dis
heartened and scarcely knows when he reaches divide. Hears Whirlwind
coming again and shouts for her to stop. He renews his proposal, she saying
it would be useless as she must travel night and day. He replies that he also
has to do so. Whirlwind asks him to show her how he travels. He consents
and runs with all his might, kicking up dust, leaves and grass and scatterin.g
them. Whirlwind then shows him her speed. Every time she passes him she
tips back top of his head leaving mark. Nih'a°ga° again meets Whirlwind, and
after again asking to marry her, repeats his performance. Whirlwind in reply
blows past him and hurls him down unconscious for few minutes. His hair
is parted at one side instead of in center. Finding it impossible to gain wind's
affections he returns home. — D.

49. — NiH'A"'gA'* and the Bear-Women.
Nih'a^ga", seeing the reflection of plums in the water, dives for them.
He ties stones to himself and nearly drowns. Then he sees the plums ^on the
bush above him. He gathers them. He finds bear-women in a tent. He sends
them to gather plums. He kills and cooks their babies, leaving their heads
in the cradles. When they return, they eat. Nih'a^ga" flees, telling them that
they have eaten their children. They pursue, and he enters a hole. He
emerges at the other end, disguises himself, and joins them, pretending to help
them catch Nih'a°ga° in the hole. He persuades them to enter the hole, makes
a fire at the entrance, and kills them. He hangs up the meat. While he sleeps,
wolves devour his meat and the mice eat off His hair.— r^K.
50. — NiR'A^gA" and the Bear-Women.
Nih'a°ga° near river sees ripe plums and tipi standing alone. He picks
few plums and goes into tipi. Is welcomed by four 'Women. He gives them
plums. Women are nursing babies. Nih'a°ga° induces them to let him watch
children while they go and pick plums. When women have gone, Nih'a^ga"
hangs kettle of water on tripod over fire. He cuts babies' heads off and puts
bodies into kettles, placing heads back in hammocks. Women return with
plums. Nih'a°ga° says hq is boiling gray wolves in kettle for them to eat; will
go out to cool himself. He sits down and pushes edge of robe inside. Women
begin to eat. Women say meat tastes like children. Nih'a^ga" cuts off edge
of robe to allay suspicion and runs away. Then he cries to women that he
has cooked their children. Women finds children's heads in hammocks. They
cry and scratch themselves. Women are female bears. They chase Nih'a^ga".
Nih'a°ga° wishes for tunnel. So it happens, and he goes through, continuing to
run. Women also pass through tunnel. When Nih'a^ga'^ emerges from third
tunnel he turns and seals end, places mud over one eye, to change his
appearance. Comes to entrance and asks bear-women the trouble, calling
himself One-Eyed Sioux. Women tell him and he offers to go after Nih'a''ga°.
Comes out and tells women Nih'a''ga° looks very strong. Again enters and
makes great noise. Comes out with face scratched and clothing torn. Wo-

Abstracts — Dorsey anId Kroeber. 435
men go into tunnel and One-Eyed-Sioux builds fire. Women smell smoke,
but he says smoking birds have just passed by. He increases fire, until smoke
pours inside so thick women smother to death. He goes in, drags women out and
cooks them for himself. — D.
51. — NlH'ANgA'' AND the YOUNG MEN RACE FOR WiVES.
Nih'a°ga° joins young men on war-path. One carries back side of wo
man and Nih'a^ga" induces him to let him carry it. Nih'a"ga° drops his burden,
breaking it. Nih'a^ga'^ goes off alone. Comes to camp-circle; enters painted
tipi in center with pipe of peace over door and finds a woman. She wants
him to remain as her husband, as there are no men in camp-circle. Nih'a°ga"
runs back to young men. He tells them he has found camp-circle of women.
They arrange to race for wives, fastest to get prettiest, but Nih'a°ga'' claims
tipi in center. They start, Nih'a"g° in lead. They tell him to stop, as he ought
to have weights at ankles and wrists. They fasten stones to his ankles and
wrists. They start again, young men giving Nih'a°ga'' lead. They make
him put heavier weights on ankles and wrists. Race begins again, but Nih'a°ga" '
stops to untie stones. Young men reach tipis and select best ones. Nih'a'^ga"
goes to painted tipi, peeps in and sees woman with man. Owner orders Nih'a°ga°
away. He walks to east part of camp and comes to tipi owned by old woman.
He goes in, and old woman addresses him as grandson. He calls her mother-
in-law, and marries her. — D.
52. — NiR'A^gA" and the Mice's Sun Dance.
Nih'a^ga'' finds mice holding a Sun-dance in an elk skull. Trying to look
on, he shoves his head into the skull and cannot get it out. He wanders over
the prairie until he reaches the river. Falling into this, he floats down until
he reaches women. They strike the skull, break it, and release him. — K.
53.— NiH'ANgAN AND the MICE'S SUN DANCE.
After Nih'a°ga° has created man and woman and other things he goes
from place to place to see if everything is all right. Comes to camp in circle
and hears noise. Sees in center big lodge. People all around singing and
.drumming. Goes to place and tries to make his way through people. Finally
he thrusts his head entirely in and finds his head stuck in elk's skull. People
making dance and noise were mice in skull. He goes back. Finally reaches
sand-bar. Lays his back on surface of 'water and floats down. Women and
girls bathing see skull floating down river and tell young men to bring ropes
and catch skull. They drag it to shore and kno\y Nih'a^ga'i by his color.
Nih'a°gan tells them to hit him on top of head. Skull opens. In answer to
inquiry by girls Nih'a^ga^ says he wants to lay his head on their laps. They
louse him, he goes to sleep. They leave him aiid Nih'a°ga° wakes up and finds
cockle burrs all over his head. To get rid of them he cuts his hair.- D.

436 Field Columbian Museum — Anthropology, Vol. V.
54. — NiH'ANgA" cuts HIS Hair.
Nih'a'iga'i finds women at river taking bath. They ask him to be their
child. Nih'a^ga^ .selects best one as first mother. Lays head on lap, others
louse him, he falls asleep. While sleeping, burrs begin to stick to him, until
head covered with them. He awakes and pain about face and head caused by
burrs is so great that he cuts off all his hair. He accidentally runs knife into
head, which makes it bleed. Starts for tipi and as he gets to it cries very bit
terly. Tells his wife he is very glad to see her, as he had been told she was
massacred and he mourned for her and had cut off his hair short. — D.
55. — NiH'A'^'gA" cuts his Hair.
'Nih' a"ga° 'while traveling is persuaded by two women to let them louse
him.- When he goes to sleep they put burrs into his hair and leave him. When
he awakes, the burrs hurt him so much that he cuts his hair. Returning home
he weeps and pretends to have cut his hair on account of a report of his
wife's death. — K. 56. — NiH'A'^gA^ goes Fishing.
Nih'a^ga"* sees a man fishing with a line made of his own skin, and learns
the trick from him. He fishes too often and a large fish drags him into the
water and swallows him. He is rescued by the man who taught him. — K.
57. — NiH'A^gA'' sharpens his Leg and dives on- the Ice.
Nib'^^ga" visits his friend, who provides food for him by sharpening his
leg and stabbing buffalo. Nih'a-'ga° invites him, and when he comes, sharpens
his own leg.. He sticks fast in the buffalo he has kicked. His friend rescues
him and provides the meat for him.
Nib'S'^ga'^, visiting again, is given food to eat by his friend, who dives
from a tree through the ice and returns with fish. Nih'a°ga° invites him and
then attempts to do the same, but strikes the ice and is nearly killed. — K.
58. — Nir'a^can dives on the Ice.
Nih'a^ga", in trying to imitate his host who procures food by di-ving through
the ice, injures himself. — K.
59. — Medicine-Man Kingfisher dives through the Ice.
Medicine-man camps alone with his wife. Friend visits them. Medi
cine-man has no food. Sends wife to lake to see if there is leaning tree. Wife
returns and tells husband. Medicine-man paints, takes bone whistle and goes
to lake with friend, blows whistle, plunges through ice and brings out two
beavers. Medicine-man skins beavers and gives meat to wife to cook. Medi
cine-man eats with friend. Visitor tells medicine-man he possesses same power
and goes home. Early next morning, wife goes out, sees man standing, husband
says it is medicine-man and teUs him to come in. He says they have no food,
but will get some. He paints himself, takes bone whistle and goes with medi- ¦

Abstracts — Dorsey and Kroeber. 437
cine-man to lake. He blovvs whistle and plunges' toward ice. Head strikes;
he is senseless for time. Medicine-man upbraids him, then takes bone whis
tle, climbs tree. He blows whistle, four times makes leaping motion, plunges
straight down into ice and comes up with two beavers. They take beavers to
tipi. Wife cooks them and they have a good meal. Medicine-man goes home,
laughs so much that wife asks him why. He tells her of his friend's failure. — D.
60. — Nih'anc!' imitates his Host.
Nih'a^'ga'i near river -\vas invited to enter tipi of man and wife. Man
apologizes for not having meat. Tells wife to get piece of bark, also stick.
She puts bark on stick and holds it to fire. Bark turns into tenderloin, well
roasted, whic'h she beats and places in wooden bowd. Meat is dry and she asks
what they shall have for tallow. Man combs his wife's hair, parts it in middle,
and rubs parting stick in red paint and makes red , streak from forehead to
back of neck. Then he tells her to bring axe and sit down and face him.
Husband takes axe and strikes. Skull opens along red painted line. Woman'
sits still, alive, while man produces brain and converts it into tallow. Give;s
it to wife who makes pemmican. Wife dishes out pemmican to visitor,
who eats. Nih'a'^ga" tells man he possesses same power. Invites him to come
to his place. Nih'a^ga'' goes back to tipi and tells wife what to do when his
friend comes. One day man comes. Nih'a^ga'^ sends wife for bark and small
stick. Bark is roasted and turned into meat. Wife beats meat, placing it in
bowl and asks for tallow. Nih'a'^gan combs her hair, parts it in the middle and
makes red steak over her head. He takes axe and after three motions toward
her strikes her, breaking head into several pieces. She is killed. Visitor
laughs and goes to dead woman, rubs her, she is healed. He takes the axe
and after three motions strikes her on head ; woman is still sitting alive and
man takes brain out, wiith which woman makes pemmican.. — D.
61.— Nir'a^ca** imitates his Host.
Nih'a'iga'' finds his friend without food. The man sends his children out
side and food falls down. Nih'a'^ga'^ invites him. He gives his children food
to drop in front of the tent. He calls four times but the food does not fall.
When he goes outside he finds his children asleep. — K.
62. — NiHA^CAN and the Dwarf.
Nih'a"ga° believes he has killed a dwarf and starts to carry him home.
The dwarf catches the brjish and letting go suddenly strikes Nih'a°ga°. He does
this several times. Nih'a°ga'i leaves him and sends his wife after him. The
. dwarf has escaped. — K. 63. — The Woman and the Horse.
As the people travel, a woman goes back to look for a colt. She is met
by a young man. He carries her off. He is a wild horse. She lives with him.
Her husband and the people look for her but finally give up the search. (Un
finished.) — K.

438 Field Columbian Museum — Anthropology, Vol. V.
64. — How THE Dwarfs were killed.
The dwarfs beg the people for the heaviest part of the meat. 'Their re
quest is granted and they take the lungs. A person going to the dwarfs'
camp sees their hearts hanging up. He pricks each one and the dwarfs fall dead.
— K. 6$. — How THE Cannibal Dwarfs were killed.
Man traveling in search of game sees smoke in timber. Finds tipi by
itself. Goes in and sees bhnd dwarf sitting alone. Pretends he has come to
¦deliver himself for food. Man goes out and cuts stick which he sharpens at one
¦end. Asks what are things suspended to tipi poles. Dwarf tells him they are hearts
belonging to his relatives. Man asks whose heart one is and dwarf says his
father's. Man punches heart with stick and father drops, while relatives of
¦dwarf are away looking for human food. Man then asks to whom the next
heart belongs. Dwarf says to his mother. Man punches it and owner of
it drops, being away from tipi. Man asks dwarf owners of different hearts
and pierces them with stick. Dwarf says last heart is his own and when man
pierces it he dies. Appearance of dwarfs was cruel and speech like that of child.
— D. 66. — The Cannibal Dwarf.
People moving to another camping ground, two young girls forget some
things. They go back and ask of a dwarf if he has seen anything of their pil
lows. Instead of telling them, he asks them their names. One said her name
was Bracelet (Worquney) and the other Thick Hair (Batbaney). He laughs
heartily and turns from girls. He continually asks their names, turning his back
on them, because he sees he has the advantage of them. Girls run away from
him. Small man calls after them but girls are afraid of him. He would have
outraged them and killed them for food. — D.
67. — The Dwarf who tried to catch a Woman.
A dwarf seizes a girl in order to marry her. She persuades him first to
enter the river and wash himself. While he is under water she hides under
the overhanging vegetation of the bank and remains there until morning, when
she is rescued. — K.
68. — The Dwarf who caught a Woman.
A dwarf seizes- a girl, carries her off, and marries her. She lives with
the dwarfs and has a child. The child cries until the dwarf takes his wife back
to the people. The fourth time she is recognized by her family. She gives
them much meat, which the dwarf brings her four times. Then he does not
come back. — K. 69. — Sleepy- Young-Man and the Cannibals.
In camp-circle, nice young man,, but lazy. Always on bed. Father one
day expostulates with him and says he will never get to the cannibals if he
sleeps all the time. , On fourth morning young man gets up, having decided to

Abstracts — Dorsey and Kroeber. 439
look, for cannibals. Goes to old woman's tipi. He tells her of his laziness
and what his father said. Asks if she ever heard of them and if she knows
way. She tells him that cannibals live toward sunrise, a long journey. Sleepy-
Young-Man takes food, some sinew and starts. When gone some distance, he
builds fire and throws sinew into ashes and it contracts, which makes earth
contract. Comes to tipi of old woman and husband. Sleepy- Young-Man
goes in, and asks way to the cannibals. Old woman gives him more beef and
tallow, also pieces of sinew. He goes on as before. Finds middle-aged man
and wife in tipi, again inquires and goes on as before. Fie finds tipi, of sheets
of iron. Goes around four times, weeping. Woman hears him, asks him in.
He tells his errand, she says she will help him. She says she makes special trips
to the cannibals' tipi and stays certain time ; they have geese who warn them of
strangers. She gives him her body, a pair of moccasins, says that if he raises
hand, geese will recognize sign as from her. Says there are seven cannibals ;
oldest is her husband; least one very cunning. At certain times oldest has
intercourse with wife, when she returns to iron tipi. Sleepy- Young-Man
goes off toward dwelling of cannibals. Sees signal flag on hill and geese begin
to cackle, but cease when he raises hand. Cannibals rush out, he raises pair
of moccasins. They go back into tipi and direct young man to sil with oldest
-one. All glad to see him bring pair of moccasins. Least boy keeps watching
and remarks to the others. Woman has forgotten to change muscles of young
man. Brothers have planned to go on hunt and leave oldest brother with wife.
Oldest brother stays at home with supposed wife. Sleepy- Young-Man louses
husband and cuts off his head. Grabs head and escapes from tipi, but g?ese
give alarm and sign is heard by brothers who return. They run after young
man and reach last divide just as he reaches iron tipi. Woman tells him to
run around camp four times. At fourth time she opens door and he enters.
"They demand person who killed brother. She takes Sleepy- Young-Man and
swings him against door. It opens wide enough for cannibals to stick their
heads in, but door swings back and cuts their heads off and they drop inside.
Woman asks for husband's head and tells Sleepy- Young-Man he can skin
rest for himself. He does so. Their hair is like flame of fire. Sleepy-
Young-Man returns home, goes direct to father's tipi, late at night. In morn
ing father sees man sleeping on bed and tells him sarcastically to get up as he
might spoil his son's bed. When he gets up father recognizes his son's beauti
ful face and kisses him. Old man goes out rejoicing, waving scalp-locks to the
people. — D. 70. — The Beheaded Ones.
A young man is blamed by his father for sleeping too long. He is told
he will never reach the beheaded ones. He starts out and at last reaches
seven young men. He disguises himself as a woman and marries one of them.
While the rest are hunting he louses one and kills him, fleSing with the head.
Birds give warning to the other six and they pursue. The young man reaches
an old woman with an iron tent. The pursuers demand him. The old woman
cuts off their heads with the iron door of her tent. The young man returns to
his parents with the seven scalps. — K.

44° Field Columbian Museum — Anthropology, Vol. V.
71. — The. Cannibal Babe.
An infant is found to have devoured chiefs. The people abandon it and it
rejoins them. They try to kill it by feeding it to the dogs, but fail. — K.
72. — The Woman and the Monster.
Woman on trading trip to Crows tries to cross Platte River. She ii
drowned and finds herself standing in dry sand. Two young men (soft-shell
turtle and beaver) come. Woman goes with them, who say they have come
after her. Tliey come to black painted tipi, with picture of water monster on
each side, both facing door and winding around bottom. One monster red.
other spotted, black and white. In front of door is red painted sun. Back of
tipi is half-moon in green. Bunch of eagle feathers tied to tipi pole. Woman
sees beautiful young man, painted red and naked, with more young men, at both
sides, sitting. In front of them are medicine bags, with other small bags of
medicine. Woman sits on right side of beautiful young man. He says he is
charmed by her pretty looks and has sent after her and if she wants to see
her folks again he will have to ask her for intercourse. He tells her of the
animal family to which each of the other men belongs. In front of medicine
bags are many water animals. Men turn to animals, which look at -woman
sharply but respectfully. They have intercourse. Then man tells woman he is
owner of rivers and lives near steep banks. Others live at springs and small
lakes. Says she is not to eat fish. To show respect,- people are to cut off small
pieces of their skin. These they are to tie in small bundle and place on stick,
close to springs and steep banks. In return he will see that they cross water in
safety and swim rivers with their children. Man also directs stick to be pointed
lo head and then to mouth of river and prayer to be offered to him, Grandfather,
Last-Child, for long life, prosperity and happiness, protection from injury,
that water they drink may be clear and wholesome and that their seed may
multiply. After man tells her of certain restrictions, woman goes out and finds
herself standing on bank facing toward deep water ; above is steep precipice.
Monster tells her to paint herself red when she wants to see him again, to
plunge into river and on coming out she is to be cleansed from all impurities
and to offer prayer. — D.

TZ- — The Woman who gave birth to a Water Monster.
Three women returning home after searching for fiber come to running
spring. First two wo.men leap across without trouble. Last woman makes leap
and feels heat enter her body. As menstruation does not begin she becomes sus
picious. She becomes -big and goes to medicine old woman (Hairy- Face), who
knew something of water monster. Woman asks old woman to accouch her.
She promises. Ninth month comes and woman sends for Hairy-Face. Hairy-
Face gives woman root tea and paints her in spots. When placed in usual way,
flow of water, but no blood comes. Hairy-Face searches for infant. Inside of
tipi filled with water which puts out fire. When water soaks into ground
Hairy-Face finds infant and covers it with a blanket. On lifting cover there is
animal with slender body, short legs, feet like those of cow, and body spotted

Abstracts — Dorsey and Kroeber. 441
black and white. It has short, broad forehead, face like dog, but no eyes.
Women frightened and go out. When they come in, Hairy-Face uncovers
infant and it disappears. — D.
74.. — The Water Monster. .
A hunter who has killed a buffalo cow injures the unborn calf. It speaks
to him and frightens him, arid when he goes home follows him. Next morning
a water monster is in and around the tent. The man is blinded, but his wife
propiitiates the animal with gifts and carries it to the river. — K.
75. — The Water Monster slain.
Two women go to Little Wind River for water. They see in middle of
channel back of animal. It lifts its head, swims up current and looks at
women. They are hypnotized by streaks of flashes from its eyes. They watch
monster trying to stick itself in sand-bar. Finally it goes in and makes ridge.
Woman g-o and fetch men, who conclude it is Hiinichabiit, water monster.
Three men wade to ridge and dig out body. They succeed and carry monster
to dry land. They send criers to tell people to bring offerings so that mon
ster will not get mad. They send necessary present and adorn monster
so heavily little of its body is seen. Indian non-believer shoots monster in
forehead, takes best things and rides away. Monster gradually sinks and disap
pears all at once. When petrified, it was like cow lying on ground. — D.
76. — The Man who became ai Water Monster.
Young men follow buffalo tracks into a deep cave. They emerge and see
the land of the buffalo. When they return, a water monster fills the cave and
blocks their way. They burn it through. One ot thera. though reraonstrated
with, eats of the meat. As they journey, he changes until he becomes a water
monster. He is left in a spring. His brother by sacrificing to him is always
victorious. — K. TJ. — 3nake-Boy.
Wife of young man of war-party wanders off in wilderness and weeps
in solitude. One day while doing quill work, charming young man comes
before her. He smiles and asks her to establish tie of friendship as her hus
band is absent. He tells her he has been fascinated with her since she was a
girl and intended to buy her at one tirae, but his parents thought he was too
young. He promises if she will take him for her lover not to tell any one. He
calls on Flat-Pipe, Thunder and Water Monster to hear him. She consents
and after kissing and erabracing an event takes place. Young raan leaves her
toward evening, woman starts for home, her husband being completely for
gotten. Woman afterwards constantly tries to see husband but he never comes
near. Month passes and it is her time for menstruation but it does not occur.
About the seventh raonth her sides give severe pain. She feels as though
soraething is winding around storaach. About ninth raonth sickness coraes on
and at tiraes she is unconscious. She becomes weaker until womb with baby
drops and she falls dead. Baby bursts out and rattles. It is rattle-snake. It is
thrown into fire apd burned up. — D.

442 Field Columbian Museum — Anthropology, Vol. V.
78. — The Man who became a Snake.
Two young men start from camp-circle on war-path. They come across
two large eggs in nest on ground. They get off horses to identify eggs.
'They dispute. One says they are goose eggs ; other that they are frora snake.
Forraer takes thera and at night boils and eats them. In morning his body
is swollen and during day he becomes So fat his partner has to cut his clothes
to get thera off. He gets fatter all the time and looks strange. Tells partner
his body is going to change. Becoraes big snake, with long body and very large
eyes. Snake sends word by friend to relatives of change and tells hira to sad
dle horses. Snake goes with man as far as river. At other side is cliff. Water
!S deep. Snake says he is going to stay in deep water against bank and sends
word to his folks that when they wish to cross near there to throw intestines
into river for reraerabrance of hira and he would see they crossed in safety.
Snake starts into river and stays there. — D.
79. — The Woman who had Beaver Children.
Two newly married women go to river for water. On other side is steep
precipice and deep hole below. As one of thera stoops and dips vessel in water,
sun rays are reflected from deepest place on other side and strike her. Her
companion tells her to empty her vessel, but she refuses. Other woman does
not dip her vessel, as she fears soraething raight happen to her. Woman who
dips vessel becomes pregnant. She is attended by corapanion and finally gives
birth to baby which reserables beaver. It breatlies for short time and dies.
She gives birth to beavers several times, but they have no tails. Years pass,
and she has real baby. He grows up big boy and is sent to school. During
sumraer vacation boy is drowned in Wind River, so woman cannot raise children.
— D. 80. — Bear, the Six Brothers and the Sister.
Seven young raen go on war-path. Bear coraes and destroys all people
except girl. Girl becoraes servant of bear and goes after water. War-party
returns and raeets girl, who tells them of destruction of people by bear. They
offer girl rabbit meat but she declines it as bear is suspicious. They show her '
how to knock over a rabbit. She takes rabbit and when bear asks where she"
got it she shows how she killed it. Next time girl goes for water brothers ask
her to find vital spot of bear. She does, and tells thera they can kill bear by
hitting sraall black spot. Sister escapes, meets brothers and they all run for
freedom. Bear follows. When sister sees bear gaining, she stops and kicks
shinny ball. Ball ascends, one of brothers goes up with it and lights in the
sky. Thus she sends all brothers and herself up to sky. Bear sees act and
stops, crying. Scratching himself much causes blood to flow, which indicates
circle of stars with sister as lone star off to one side, sitting away, teaching
. morality for people. — D. 81. — Foot-Stuck-Child.
Young men live alone. One of thera hurts his foot, which swells. A
child is born from it. She grows up. Bone-bull demands her in marriage.

Abstracts — Dorsey and Kroeber. 443
The young men refuse, but the bull is so powerful that at last they consent.
They send him tbe giri with various objects which become the parts of his
body. The young men try to recover their daughter through various animals,
all of which fail, until the mole and the badger burrow under the girl, who re
turns with thera, leaving her robe- in her place. She flees with the young men
and they take refuge in a tree. The buffalo pursue thera. All go by the tree
except a tired calf, which finds the people. The buffalo butt the tree, trying to
wear it through. They nearly succeed but are disabled. Then the bull charges
against the tree and the fifth tirae sticks fast in it. The young raen kill hira.
A rock deraandte the girl in raarriage and frightens the young raen into
giving her to hira. She is again rescued by the raole and the badger. The giri
flees with the raen, retarding the pursuit of the rock by making a canyon behind
them. At last she kicks a ball up and with it raises the raen and herself to the
sky. They becorae stars.^K.' 82. — Foot-Stuck-Child.
A girl is born from the wounded leg of one of several raen. A bull carries-
her off. The mole rescues her by burrowing. The bull pursues the people,
and when they climb a tree the buffalo try to knock it down. At the last charge
the bull is killed. The girl by means of a ball causes herself and the men to
rise to the sky, *where they becorae the Pleiades. — K.
83 . — S plinter-Foot- Girl.
Seven young men start for big camp-circle on war-path. After days of
journeying they come to stream with beavers' dam. They walk in single file
and all cross in safety except youngest one who gets splinter in foot as he is
about to land on other side. They continue journey but have to pack young
man who hops on one leg to next camping place. Tliey erect shelter for dis
tressed comrade, whose foot is much swollen. Early in raorning on three fol
lowing days, others start in different directions in search of game, leaving young
man to rest himself and attend to hides and beef if foot will allow hira.
Shortly after others have gone out on this day he feels of swollen foot and finds
it quite soft. He takes thorn and pierces abscess and there coraes out little girl
fully formed. He wraps her up in tanned buckskin hide. In evening he places
her under cover with rare meat to suck. Hunters return heavily laden and
inquire after foot. He says abscess is disappearing. He is able to help hiraself
and instead of fat raeat he gets white intestines and roasts thera. He watches
cover of little girl and chides others when they go near her in search of things.
In raorning sick raan is again left by hiraself. He gives little girl sraall piece
of small intestines to suck. Makes moccasins, fringed buckskin dress and other
wearing apparel. Next day while others are away he makes ball and stick for
shinny game. He sends daughter in buckskin dress and leggings outside to enjoy
herself. Young men see her and sick man tells them of her coming from ab
scess. Splinter-Foot has separate bed^and during night performs trick which
changes shelter-tipi into good commodious tipi with beds and orn.imented
articles. In raorning all young men go out for, big hunt. They warn Splin
ter-Foot not to pay any attention to call to help in shinny garae. She exaraines
seven buffalo hides to see if they are well tanned and then begins to do quilled

444 Field Columbian Museum — Anthropology, Vol. V.
work. She hears great noise in front of tipi. Players call to her to go
out. She does not and people go. Young men . return. She tells what has
happened. The two following days same things happen as on first day. Father
is pleased that daughter obeys and works strictly at her occupation. Next
morning father renews his warnings to daughter, saying they raight be away
longer than usual. Men start off in search of garae. Iramediately afterward
there come tumult and cries to Splinter-Foot for aid. While quilling robe,
shinny ball rolls up to top and enters tipi, lighting on her lap. Voices outside -
tell her to throw ball, if she cannot corae out. She pierces ball with awl and
throws it off from her lap. She is led by ball into crowd. She runs at full
speed with ball into goal, winning for her side. Game is over and she is led
away. She comes to buffalo' bull, then to others in succession, and finally
reaches main herd, in which Lone-Bull is in power and authority. Lone-
Bull hears of arrival of his wife and orders her to come and sit in front with
head corapletely covered. He allows none of young steers to go near her.
Young men return from hunting and find Splinter-Foot has gone with people.
Next day they send for Crow and tell hira to go and bring her back. Crow
goes and caws to attract ber attention, but Lone-Bull orders hira away. He
and comrades are having game of big-wheel and therefore sit in horseshoe
shape. Magpie is sent to fetch daughter, but without success, then Mouse,
who also fails. Mole conies and offers his services, as he can travel under
ground. Mole goes off in ground toward place and about half distance peeps
out to see direction. He appears quietly under nose of woman and tells her
he has come after ber. He makes circular hole about size of Splinter-Foot,
so as to leave her robe, and tells her to follow him. Robe is left in sitting
attitude, as if she were still there. At opening when mole peeps out, they go
out and walk away to tipi. Lone-Bull orders Splinter-Foot to come to bed
several times and at last threatens, but woman does not move. He paws
ground, makes terrific plunge and hooks at her, which sends buffalo robe in
air. Lone-Bull runs through herd hooking steers through jealousy and de
mands return of wife. Finally council is held and investigation suggested.
They find hole with scent proving she has been carried away. Lone-Bull calls
all herds to come and dig up tunnel and they hook its course by turns. Woman
hears noise and wishes for tall cottonwood tree with plenty of stout branches
good distance from tipi. It is there. Herd reaches end of tunnel and finds no
one. It divides into four divisions in lines with Lone-Bull in front line. He
comes' to tipi, finds no one and orders tipi to be trodden down. Following trail
of last herd is poor lone cow and ^scabby calf. Calf runs to cottonwood
tree to rub itself. While rubbing he scents woman and tells mother who goes
to tree and sees men with daughter up in it. They have many arrows and
ascend tree. Mother sends calf to overtake last herd and tell cow with
calf they have discerned people. News circulated through herd and is carried
to next herd and so on until it reaches Lone-Bull. Lone-Bull returns with
herd and orders tree to be hooked. Aniraals hook tree with terrible force.
Young raen shoot at thera. Mole informs them of bull's vital parts, — neck and
tenderloins. Tree gets sraaller and buffalo lie all around dead. Lone-Bull
very angry, raakes terrific plynge at center of tree, which sends both horns
clear through. They stick fast. Brother descends tree and kills him with
arrows. They make blazing fire, which completely destroys him, leaving only

Abstracts — Dorsey and Kroeber. 445
his ashes. After people have little rest, they decide that it is not wise for
animals to have huraan wives. Whole body will be softer (raore vulnerable)
and they will be victims of human beings.— D.
84. — Tenderfoot- Woman.
Seven young men go on war-path. One steps on thorn but pays no atten
tion to it. They camp. Next morning, man complains of swollen foot. etc.
They decide to stay until he gets well. Young men go after game. One day,
when party are in search of garae man pierces sore with bone awl. Out of sore
place comes girl baby, crying. Man wraps baby up. When others return they
wish baby to grow up as daughter. Baby grows and is industrious. She is
warned that if she hears people playing shinny to pay no attention. Game
is heard. Second and third tirae game is nearer tipi. Women who are play
ing ask Tenderfoot-Woman to play, as Buffalo-Bull is waiting for her.
Fourth time big noise is heard and ball enters and falls on ber work. She
snatches it up and throws it toward door. She flies out with ball. She goes
to Buffalo-Bull in center of herd and becomes his wife. He is very jealous of
her and tells wife not to look at other buffalo and to keep her position until
ordered to move. When young men find daughter gone, they ask different
birds, animals and insects what they must do to get her back. Gopher says
he can, and starts underground. He tells her to arrange her robe as if she
were sitting down. She escapes through gopher's tunnel and gets back.
Buffalo herd is going to, -water for drink. Buffalo-Bull tells wife to get up
and corae along. Girl says nothing. Buffalo-Bull mad and strikes her, but
she is gone. After scenting her direction, herd starts on her trail. When
young raen with daughter see herd coraing they are frightened and obtain
safety in tree-top. Herd sees them and Buffalo-Bull orders other buffalo to
charge on tree. They do no good. Buffalo-Bull charges, becomes fastened.
One of men comes down and kills Buffalo-Bull by striking him on side of neck
with knife. They place wood around his body and fire burns him to ashes. — D.
85. — Light-Stone.
In tipi are six brothers and sister. Oldest brother starts on trip to other
carap-circle. He coraes across tipi well tanned by sraoke. He goes in. Old
woraan lying on bed asks hlira to take rest. She asks him to tramp on her back
to relieve pain in spinal coluran. Young raan walks slowly on old woraan's
back. She asks' hira to step lower down. He does so and puts his feet on sharp
rib. like spike, killing him instantly. Old woman gets axe and some tipi pins
and stakes him to ground by hands and feet. She takes pipe and smokes and
after she has burned out tobacco places ashes on eyes, mouth and breast of
young raan. The sarae fate befalls the other five brothers on succeeding days.
After last young raan has gone, sister feels sad and lonely and goes to distant
hill, weeping. She finds sraall round transparent stone, accidentally swallows it
when she goes to sleep. She gradually grows in size, until she gives birth
to boy. Boy grows rapidly. Mother packs hira on back and walks about hill
weeping. Boy asks what is raatter and she tells hira of absence of his uncles.
Boy grows to be man and makes bow and arrows. Light-Stone or Transpa
rent-Stone tells his mother he is ready to go on journey and inquires which

446 Field Columbian Museum —Anthropology, Vol. V.
way his uncles went. Boy starts with bow and arrows and comes to well-
tanned tipi. He knows danger there. Old woman sees him and asks hira to
corae and traraple on her backbone. Light-Stone consents, and goes to her.
He barely puts his foot on old woraan's back and she tells hira to get on with
both feet. He walks about on back and steps on sharp spike, but since his
body comes frora stone it overpowe'rs sting and he becomes large stone, having
enormous weight. Old woman asks him to get off, but ht refuses and, in
creasing his weight, crushes her body, telling her he is paying her back for
destroying his uncles. Light-Stone piles wood on old woman and sets fire to
her. Sparks frora her body fly away and light at short distance, saying,
"Light-Stone cannot injure me." He goes and takes up sparks and throws
them back on fire, until whole body is in ashes. Light-Stone, with bow and
two red and two black arrows erects willow sweat-lodge. At short distance
from siyeat-lodge, he shoots black arrow up in air and tells uncles to get out
of lodge. Lodge moves at bottom. Then he shoots red arrow and tells uncles
to get away. He then shoots black arrow, again addressing words, and lodge
moves at sides. He shoots last red arrow and six • uncles come out alive
again. Light-Stone tells uncles who he is and what he has done. After thank
ing and kissing hira, they go back and sister meets thera near tipi. She kisses
her brothers and son and they are at peace. Old woraan coraes to tipi. with
iron digging stick and big bag. After addressing them she drops heavy bag
on ground and says she is going to take it inside — it is sacred bag and she is
its owner and therefore she can open it, but it is prohibited to others. There is
soraething inside that she will not let them see. Young men go on hunt and
sister with boy go to hill to watch for their return. Sister sees old woman go
out and look around and she becomes suspicious of her. She sends boy to
see why she did so and he tells mother that old woman possesses cruel feeling
toward human beings and he will play trick on her. Boy turns into wood
pecker and lights on tipi pole and pecks, which makes old woman hide contents
of bag. She goes out to see what it is and sees bird pecking at pole. She goes
back. She opens bag and spreads out men's costuraes, and says seven men and one
woman should have plenty of hair about thera to finish skirts and leggings. She
says she will wait a little longer and then kill thera all. Woodpecker informs
mother. On return of young raen from hunt all are secretly inforraed of
danger. They plan to get rid of old woman and bag. Son tells old -woman
to go and dig potatoes. After she has gone young men gather wood and place
bag on top and set fire to it. Wind blows toward old woman and she smells
odor of bag. She runs to fire and with iron digging stick pokes bag out. She
unties it and finds two human testes uninjured, cover of shield is burnt up,
but inside iron disc is all right. She takes headdress of two human testes.
ties them together and ties them back of her head. She takes iron digging stick
and shield and begins fighting young men. They shoot at her, but arrows come
bounding back frora iron shield. Light-Stone advances to her, shoots at head
dress, hits it in center. She falls dead. They put her into fire again and she is
burned up to ashes. They all agree to return and soon reach carap-circle. Sis
ter attracts young raan and she is married with consent of brothers. She gives
birth to girl. Family has now prettiest young man and girl. Young man has
separate bed on west side of tipi. During nights, young girls come in to see
hira. They ask hira to take a wife. Parents say he is too young to raarry.

Abstracts — Dorsey and Kroeber. 447
All are refused. One night his sister, seeing no one near, lies down on
bed with him. She does not answer his questions and he cannot find out who
she IS. She comes to him several nights without speaking. He places paint bag
by pillow and at night he puts finger into paint bag and' makes streak on her
shoulders. Young man sees finger-mark on sister's shoulder. He is ashamed
and goes to sleep .again. He eats little and goes out for day. He hears chil
dren talking about his sister sleeping with him. He goes to hill and weeps.
Whole tribe hears news. Mother goes to hira, he concludes to cease being
huraan being and turns into stone, which is so light it can be seen at distance.
— D. 86. — Badger- Woman.
Man, wife and brother-in-law camp together. Woraan tempts brother-
in-law. He rejects her. This goes on for some time. Wife determines to
fix young man. She digs hole underneath bed big enough for hira to fall into,
and leaves about four inches of ground. Brother-in-law coraes to tipi for lunch
and sits on bed. He falls into pit. Husband returns and raisses brother. Wife
says he has not returned. In morning he goes to look for him, but cannot find
him. Husband does this four times and concludes wild beasts have destroyed
hira. He and wife raourn over him. When crying bitterly she says under
her breath, "I dropped him and buried hira." They go back to raain carap.
Gray-Wolf coraes to deserted carap seven or ten days after brother has been
buried alive. Wolf takes pity on hirn and faces to four directions and howls
for rest of wolves and coyotes to corae. They dig raan out of pit. He is very-
thin. He goes with wolves and they furnish hira with meat. When he obtains
strength, gray wolves go with him and turn hira loose in camp to surprise of
his relations. He tells people circurastance of his absence. He orders big pera
raican which wolves had asked for. -They wait, sitting in half-moon circles
at distance from camp. When pemmican is made sister-in-law packs it and is
ordered to carry it for brother. They go to wolves and brother tells her to
carry burden to old gray wolves in center. As she drops it, brother says to
aniraals, "Here is your pemmican, together with the woman." She is eaten.
For her wicked deed she is no longer part of people, but placed with animals.^D.
87. — Badger- Woman.
Man and wife and his only brother go in search of food. They
camp in broad valley. Husband is very fond of brother, who is handsome
and has peaceable disposition. Husband goes after game while brother and
wife remain at horae. Brother stays inside while wife gathers firewood, etc.
Husband returns loaded with beef and hides. That evening they have good
raeal. Next raorning, husband again tells brother to take things easy. When
husband has gone wife thinks that this is the opportunity to win affections of
brother-in-law. She prepares extra raeal for hira, awakens him and asks hira
to eat it for her sake. Before he finishes, wife takes seat beside him, and be
gins to tempt him. He escapes frora her. Husband returns loaded with
beef. Wife goes out and brings in meat. Husband thinks wife is true.
Next raorning, husband leaves and again wife tempts brother-in-law. He
goes to hill, where he sits weeping. Husband returns with more beef. Brother

44^ Field Columbian Museum — Anthropology, Vol. V.
returns and they are all in good humor that night. The wife terapts the
brother-in-law on the two following days. He pushes her away and goes out
to hill, weeping because of constant teraptation. Wife decides to do something.
She digs hole under his bed, covers with dirt and brush and raakes beautiful
bed. Husband returns early and brother seeing hira coming goes to tipi. He
sits down on bed and suddenly drops out of sight. Wife covers him with dirt
and fixes bed. leaving nothing to arouse suspicion. On husband's return he
inquires for brother. Wife says he has gone to woods. Husband eats and there
is queer noise like human cry. Wife pokes fire, into which she throws piece of
sinew. First she says sinew and then sticjcs make the strange noise. Finally they
retire but in different spirits. In morning husband goes in search of brother.
After breakfast he stays at horae watching eagerly for his return. Next day
wife feels sorry and husband thinks really she does not know of his brother's
disappearance. They look for him for days and nights till at last they decide
that sorae wild beast or eneray has killed hira. They then break camp and re
turn to main camp in full mourning. They destroy everything and are left
destitute. They tell of the mysterious disappearance of young raan. For days
and nights husband is on hills weeping because of brother, while wife who
has her hair cut, enjoys herself. After they go back to raain carap-circle, Gray-
Wolf appears at their old' carap-ground. Gray-Wolf hears strange cry. He
listens attentively and hears huraan being. He has corapassion and walks off
and cries out at four places for all wolves and coyotes to corae. They come,
and all begin digging at ground and finally corae to raan unconscious, thin
and poor. Animals get him out of ground and lift him into standing position
and question hira about his fate. He tells thera he was buried. Gray- Wolf
sends Black-Wolf to search for food for man. fie eats it and it gives him
strength. He goes with Gray-Wolf, and others in authority. He lives with
thera, is constantly fed by coyotes. , Gray- Wolf decides that man shall return
to his brother. All wolves and coyotes asserable and consent to act for his
benefit. Gray- Wolf and Black- Wolf are sent to find raain carap. They find it.
All wolves and coyotes journey with young raan to big carap-circle. Gray-
Wolf goes to crying man and tells him to cease raourning, to have wife prepare
peraraican and sausages. Wife coraes with wood to light tipi which is in
darkness owing to mourning, and sees guest. Husband tells her to get rauch
pemmican and sausages ready imraediately. He tells her that friend is his
brother. She goes to brother-in-law and tries to kiss hira, but he tells her t.j
go and do as coraraanded. Pemmican and sausages are now provided.
Brother tells sister-in-law to take victuals and come with him. Before reach
ing wolves and coyotes they stop, and stepping backward he cries with loud
voice for them to come and take their food. Woraan is devoured with food
she prepared. Brother-in-law goes back to brother's tipi and lives there rest
of his tirae. — D. 88. — Badger- Woman.
A raan's wife raakes love to his younger brother. When he refuses to have
anything to do with her, she causes hira to fall into a pit which she covers over.
The young raan is rescued by the wolves and other animals. He returns to his
family who have thought him dead. The woman is sent out to bring the wolves
meat and is killed by them. — K.

Abstracts — Dorsey and Kroeber. 449
89. — Nariniiha, the Substitute.
Pretty girl refuses to marry. Visitor from another canip-circle infoi'ms
people about famous young raan named Nariniiha. Pretty girl is tempted to
seek famous young man when Sun-dance is prepared. She reaches tipi and
holds transparent goat horn spoon to young man to drink, as special request for
iraraediate raarriage. Nariniiha drinks water, thus accepting. She sits by him
and grandmother congratulates young man. Nariniiha asks girl to go to get
water. When she is gone he asks grandmother to tell girl that he raurders his
wives if they follow him. After Sun-dance lodge was put up, old man cried
out that Nariniiha was to go over quickly as Sasayi was waiting for hira.
Nariniiha goes over and lies down, with his head to center, for Sasayi's plat
forra. Old woraan tells wife that if she does not stay with her during hus
band's absence he would have to murder her. Exciteraent becomes intense.
Nariniiha affords spectacle for all, for his head and tail both shake as Sasayi
dances. Wife dresses up and walks over. Sees husband lying flat on ground
and is angry. She walks over, carrying spoonful of water and quenches thirst
of Sasayi. Handsome girl thus finally marries right raan and Nariniiha has
no wife. — D. 1
go. — The White Dog and the Woman.
In carap-circle, industrious young woraan had attractive lodge to herself.
Young men court in vain. One night, when fast asleep, young man lies down
on her bed with her. On waking she sees young man with beautiful robe,
painted white, and is overpowered. After a while she paints his robe red to
identify hira, as though embracing hira. Near raorning, young raan leaves.
After breakfast, she takes axe and rope and starts for wood, intending to find
out who young man was. Large white dog coraes, wagging his tail, srailing at
her. She sees her finger-raarks on dog's back. She strikes dog with axe, and
goes horae in despair. Next morning she is in family way and keeps close in
tipi. Gives birth to twin dogs, male and feraale, which she loves and carefully
cares for. They grow rapidly. She nurses thera frora her breast. They run
away. Providing herself with food, leggings and raoccasins, she follows their
trail untij at noon, when tracks becorae like those of huraan; they lead toward
sunset. About sun-down she sees red-painted tipi. She sees her children play
ing outside, and raan's shadow inside, and hears children asking father to
receive her. Fourth tirae he says she may corae in. On entering she sees raan
painted red, with white robe, sitting in west of tipi. His forehead is
wrapped with white skin, he looks toward ground. She says she tracked her
children to his tipi. He tells her he is father of her children; that she struck
hira and had best go home and leave children. She still asks that she may take
them back. Not known if she succeeded. — D.
gi. — The White Dog and the Woman.
Virgo e somno expergefacta invenera in eodera lecto invenit. She raarks
his back with her paint-covered hand. Seeing that her lover is a dog, she
tries to kill hira, but he escapes. She gives birth to dogs. They leave her.
following the old dog, and turn to persons. She follows the tracks. At the
children's solicitation, the raan, who is the sun, allows her to enter his tent,
but sends her back. — K.

450 Field Columbian Museum — Anthropology, Vol. V.
92. — The White Dog, the Woman and the Seven Puppies.
In big camp-circle were raan, wife, daughter and young boy. Daught,;r
is beautiful and has separate tipi. Many young men court daughter, but with
out success, as she objects to raarriage. White-Dog coraes to daughter's tipi
and stays around it very closely. It follows foot-trail when daughter goes to
river for water. She throws stick to drive it away but without effect. When
she returns to tipi and takes her quill work, dog coraes over and lies on ground.
At noon, when daughter goes for firewood she finds dog lying on ground.
She tries again to drive it away and it lies down by her while preparing supper.
Going out for a moraent she sees dog lyling near entrance to tipi. She scolds it and
mother expostulates with hgr for talking^ so as to disturb neighbors. , Before
going to bed. daughter dri\'es stakes pins and fastens door to keep away intrud
ers. During night dog returns and lies on bed with her, going away when she
begins to move. Following day dog again follows daughter and will not be
driven away. Dog enters tipi during night but she is awake and drives it
away. It walks off few paces, returns and takes bed at her side again. Next
day dog again follows her about as before. In evening, feeling queer, she goes
to tell mother, who says she probably has stomach trouble. During night, dog
sneezes and wakes up daughter, who is suspicious and determines to be on
alert. About midnight man wearing white robe comes in and lies on bed with
her. She tells him to leave her alone and go horae. He then says he has for
some time slept with her and is the white-dog. Woraan finally gives up and
raakes no efforts to escape from hira. Woraan manages to mark back of his
white robe with painted hand. In morning she takes vessel and goes out for
water. Dog bearing finger-mark- follows her without being molested. On re
turn to tipi she goes to timber to get some wood. Dog runs up to her wagging
its tail. She takes stone and strikes dog on ear, bringing blood. Dog runs
off crying and goes home to another carap-circle. Entering parents' tipi, he
says he was married and wife got mad and struck his ear. He asks them to
make seven pairs moccasins, leggings, and shirts for hira. In evening daughter
goes to visit parents, sitting quietly. She tells raother of visit of young raan,
who was White-Dog and that she had struck him, raaking hira run away.
Mother disapproves of her conduct. Daughter becomes sick, goes to bed at
parents' tipi and gives birth to seven white puppies. She tells brother to put
them in bag and drown thera in river. Boy takes puppies, to river, but stops
at old cottonwood tree, makes shelter of bark and places puppies inside. He re
turns, and under pretense of hunger, gets frora raother raeat which he takes for
the puppies. After dinner he gets big bowl filled with greasy stock, which he
carries off to his nephews. Next day he manages to take them a pot of clotted
blood soup. He takes pot home and on his return finds puppies, but changed ta
seven boys, who become puppies again on going back to shelter. At dinner he
asks for big bowl and sister charges hira with feeding puppies. He adraits -it
and after dinner goes and brings little ones into tipi. When they get up frora
their seats they are seven bright looking youths. Boy takes thera back to
river. Father coraes for thera and leads thera away toward his parents' carap-
circle. Boy goes home and tells of loss. Sister follows and overtakes man
with children. She asks hira to let her have oldest boy. Instead, he gives her
leg bone for daughter with which woraan returns. Parents of raan give boys

Abstracts — Dorsey and Kroeber. 451
clothing they have prepared. Pitiful cry of dog at tipi. Man sends oldest boy
to inquire of trouble. Mother dog has been whipped for stealing fat meat,
because of hunger. Dog asks to be free •from cruel master. Father sends
word for it to get away at night. Man and seven boys go to help dog carry
puppies out from carap-circle. Man howls and all dogs come to hira and they
go together over divide to big river. People find all dogs gone. Spies are sent
to find trail. Two young men go to river and see sraoke frora whitish tipi in
timber and dogs at play. Dogs will not allow them to go forward. They re
turn and tell about location of camp. Four young raen are sent to coax dogs
back to carap. They also have to turn back disappointed. People send six
young raen to raake friendly terms with man and boys. Dogs refuse to let them
advance but people raake dogs retreat. Men reach tipi and are told of cause of
dogs' leaving. They eat with people and dogs in good faith. They all return
to carap with friendly feelings and dogs go back to their horaes with better
spirits. People and dogs go on hunt. Mother gives dog fat piece of meat and
then to all other dogs. So dogs remain to this day. — D.
03. — The She-Bear and the Two Brothers.
Two young brothers are out in prairie. They see in distance person
'walking. They approach the being. One brother takes off clothes, goes to
creature, which is black bear on its back asleep. He has connection with bear
which does not awake. Brothers start off home. Bear waking up smeUs hu
man beings' presence. She tracks boys' trail until she reaches their tipi. She
walks to boys' bed, separates thera and lies on bed between them. Father put!
up tent outside for boys and she-bear, and council is held to decide best way
to get rid of animal. When boys and bear are sleeping, Dog Soldiers come
along and kill her. — D. 94. — The Adulterous Bear.
A man, suspecting his wife of adultery, finds a bear with her. He shoots
and wounds him, and kills his wife. The bear returns with other bears, who
attack the camp. — K. 9S. — The BeAr and the Old Men.
A bear burns two old men who are sleeping, until each accuses the other
and they begin to fight. — K.
96. — The Bear who Painted Himself.
A war-party see a bear painting himself by his reflection in the water. — K.
97. — The Deceived Bear.
A war-party meet a bear. One of the men feigns death. He is handled
all over by the bear. Suddenly he seizes the bear, who flees in fright.— K.

452 Field Columbian Museum — Anthropology, Vol. V.
98. — The Bear and the Skunk.
Bear going along road meets skunk. They dispute as to right of way.
Skunk finally says bear cannot make him get out of road and cannot kill hira
either — he has only one vital spot. Bear asks what is vital spot. Skunk re
plies that when they want to kill hira tbey get behind him and look closely at
his rectum. Skunk turns around and lifts tail and bear looks. Skunk tells bear
to open eyes wide and take good glance and he (skunk) will be dead. Bear
does so and skunk defecates into his eyes. He staggers off road and falls on
ground, while skunk yells for victory and runs off. — D.
99; — The Quarreling Porcupines.
A war-party hear what they think is a woraan crying. They find two
porcupines acting like persons. — K.
100. — The Painted Porcupine.
Wife doing much quilled work but not enough quills to finish. Daughter
hears of painted porcupine and goes to offer herself to him that she raay get
quills for raother. He accepts and they become happy couple. Porcupine tells
wife she can pick his quills for her mother. He then has plenty, but late in
summer very few. Wife picks colored quills, fills bladder bags and takes them
to her mother. — D. loi. — Thunder-Bird and the White-Owl.
White-Owl and Thunder-bird challenge each other for exhibition of power.
Thunder-bird starts black clouds with great noise and wind. White-Owl starts
low white clouds with piercing wind. The black clouds and white clouds meet.
White clouds scatter snow which drifts and there is a blizzard and everything
is frozen up. So white bird gains day and is considered raore powerful. — D.
102. — Raw-Gums and White-Owl-Woman.
Carap-circle with ground covered with snow. Faraily with young baby who
in forepart of night cries until exhausted. In niorning baby nearly out of cradle,
but sound asleep. Child gentle of disposition during day and sleeps raost of
time. During night child gets out of cradle and wanders off. Towards twilight
he comes back to cradle without disturbing parents. Since baby is born, frequent
deaths occur at night among good classes of people. Parents begin to suspect
child. They decide to watch hira during night, but cannot keep awake. One
morning at breakfast child opens raouth and mother sees in his teeth fresh
morsels of human flesh. She tells husband child must be killer of chiefs. Pa
rents sleep during day to find out strange disposition of child. At night they
pretend to go to sleep. Raw-Guras cries loudly, but parents snore and believing
thera sound asleep he goes his vvay. He takes his pierced bufTalo robe and goes
toward tipi of only surviving chief. Parents peep through breastpin holes of
tipi and watch child. Raw-Guras enters chief's tipi. Comes out carrying chief
in his arms toward river. Raw-Gums eats chief's flesh and leaves only bones.

Abstracts — Dorsey and Kroeber., 455
Parents see him clirab cottonwood .snag and drop remnant of chief into hollow
body of snag. Raw-Guras goes back to tipi and raanages to get to cradle without
disturbing parents, who lie awake. While child is still sleeping father directs
wife to boil beef. He invites raen to assemble at his tipi. He tells them he has
called thera together to decide best plan to get rid of child. He tells them what
he has seen. Men much araazed and finally leave it with father to punish
child. He wraps baby with fat and throws it out of door and calls dogs to-
plunge for it. When Ra-v\'-Gums lights on ground he becomes young man and
begins to dance around, singing, "A skeleton! A skeleton!" Bereaved families-
go to cottonwood and cut it down. They find skeletons of chiefs. People break
camp and leave locality. '
Old woraan, White-Owl-Woraan, coraes to place. Challenges Raw-Gura.>
to exhibition of power. He consents. White-Owl-Woman makes fire, stakes
blue stem and starts it to burn at bottom. Blue stem burns and falls toward
Raw-Gums, who has to seek good food. Raw-Gums goes to deserted camping-
places and brings good dried beef with tenderloin fat, which White-Owl-Woman
eats. She stakes another blue grass stem and it falls toward her. She goes to
deserted places and brings in food which Raw-Guras eats. The burning of blue
grass was repeated twice more and both bring in roll of pemmican mixed with
berries. White-Owl-Woraan then asks Raw-Guras questions to show best intel
ligence. She asks, what is most essential article He answers, moccasih ; what
never gets tired motioning people? ear-flaps of tipi; what never tires of stand
ing in upright position, is always very attentive ? tipi pins ; what has two paths ?
nose; which travels fast? brain (thought); what animal is harmless? rabbit;
which of two hands is most useful? left hand. White-Owl-Woraan tells Raw-
Gums, as he had answered questions so readily, to strike her head at top. He
.strikes her head with stone sledge and bttrsts her skull and so scatters brains,.
which were snow, melting very gradually. Thus there is season of vegetation.
— D. 103. — The Skunk and the Rabbit.
The rabbit and the skunk meet in a trail. Neither will make way for the-
other. The skunk persuades the rabbit that he will give hira medicine for his-
eyes, blinds hira, and goes on his way. — K.
104. — Turtle's War-Party.
Ad bellandum proficiscuntur homines. Coraitatur testudo; quocura una eunt
verruca et vulva. Postquam redierunt verruca et vulva corporis raembra fiuiit.
— K. los — The Girl who became a Bear.
A girl who plays at being bear turns to one. When the other children,
reveal this, she attacks the carap and kills many people. The survivors flee,
leaving two children tied to a tree. A dog -loosens them. When the bear pur
sues thera, they rise to the sky by raeans of a ball and turn to stars. — K.

454 Field Columbian Museum — Anthropology, Vol. V.
io6. — Big-Owl, Owner-of-Bag.
In camp-circle family of man, wife and boy. Boy gets raad and cries.
Mother threatens hira with Owner-of-Bag, but he will not cease. She takes lad
in and throws him out of tipi, calling out for Owner-of-Bag to come for hira.
He falls into bag of Owner-of-Bag, who gives him food to keep hira frora cry
ing raore. Mother thinks boy has gone to sleep with relatives. During night,
mother goes in, search of boy, but he is gone and she goes back to bed weeping.
Next day she goes around camp, but boy is missing, and she returns in much
grief. 'Thought coraes into her raind and she pledges to raake articles with por
cupine quills. For days she raakes moccasins, leggings, shirts and various
robes. When articles finished she- wraps thera in bundle and starts in search
of child. As she is traveling along she hears voice, which proraises her services.
Toward evening she coraes in sight of river and sees tipi by itself near river.
Young boy coraes out, addresses her as raother and bids her enter before grand
father returns. She enters and finds tipi by tree with grape-vines all around.
Boy is little owl. Big-Owl hoots in distance. Little-Owl raakes raother squat
with bundle under cover and bag and places arrow sticks on top of her. Big-
Owl returns and tells boy, he has left beef for him to skin. He adds that he
smells footprints of mother. Boy says she has not corae. Before going out
'he tells Big-Owl not to disturb arrow sticks or he will kill him. Little-Owl
soon returns with beef. Big-Owl sends hira three tiraes in succession, to kill
buffalo — first, one, then five and then ten, which will go into bag without trouble
if held open toward animals. Each tirae, Big-Owl says he sraells mother and
Little-Owl repeats that if he disturbs arrows he will kill him. On last occasion
Little-Owl leaves five beeves unskinned and a.sks Big-Owl to go and finish thera.
He goes, but soon returns. He goes back again on coraraand of Little-Owl, say
ing as he flies away, "All right, but I smell your mother." Mother gets up and
takes two pairs of men's moccasins out of bundle, placing one pair at entrance.
She tells boy they will try and escape. She steps on first pair and then on those
outside and runs at full speed. When they reach small hill she places pair of
warrior's leggings and then they continue flight. Big-Owl returns and hoots
without receiving- reply. He finds moccasins in front of door and another
pair inside, and sees that boy has been carried off by raother. He takes up stone
club and runs round and round, counting porcupine quills on insteps of raocca
sins. He starts at full speed and coraes to warrior's leggings. Woman and boy
reach bottora and spread handsome shirt on ground. Big-Owl counts all 'quills
on leggings and afterward on short shirt. Woraan and boy continue escape and
spread at different places, scalp-lock shirt, "stake-pin" robe, "iraage" robe, "eagle''
robe. Big-Owl counts quills on all these articles as he coraes to thera, but
slackens his speed in running. Mother taunts hira and walks slowly with boy.
Big-0-\vl grows dizzy and stumbles. Mother spreads "one-hundredth" robe.
Big-Owl reaches robe, walks around, staggers and falls down exhausted after he
liad counted half robe. Mother and boy go to him. He tells mother she has
conquered and that she is to strike him on forehead with stone club. She
strikes and breaks his forehead to pieces, as skulls of dead are treated. Mother
and boy continue journey and finally get back to their own tipi. — D.

Abstracts — Dorsey and Kroeber. 455
107. — The Red-Speckled Horse.
Man has herd of ponies. Wife goes after stock in evening and has red-
speckled horse staked out with best horses. Red-speckled horse and wife are in
love and have intercourse every time she drives herd out. She becoraes back
ward in attending to stock. One niorning husband asks wife to get up and turn
stock loose and drive thera to grass. She does so, riding gentlest raare. In
evening husband asks her to bring herd in for night. When trying to catch red-
.speckled horse it neighs like a stallion. She stakes it and prettiest horses near
tipi. Next raorning husband again tells wife to drive out the herd, which she
does, not returning .until toward noon. She excuses herself by saying she had
stopped on hill to watch herd. In evening husband sends her again to bring in
herd. On return husband tells her to stake red-speckled horse first near tipi.
It again neighs when she goes near it, kicks ground and throws up its tail. Next
day sarae things occur. Husband srailes and aids wife in catching horse. Fol
lowing raorning wife takes herd to range. Husband suspects wife and follows
her. He sees red-speckled horse with her. When she disraounts it rounds up
whole herd and drives woraan in midst. She stoops down and horse covers her.
Herd scatters and wife walks off horae. Husband goes back quickly. Wife
finds hira in bed and teUs hira to get up. He refuses and tells her what he has
seen. Husband goes after herd hiraself in afternoon. Red-speckled horse whin
nies but seeing it is not wife stands still and grazes. He drives herd horae.
Wife coraes with lariat. When she has loop ready for red-speckled horse it
runs up whinnying. In tipi husband talks to wife of her crirae and becoraes
furious against horse. At sijnset husband goes out with bow and two arrows.
Horse begins whinnying at hira, thinking he is wife. He shoots horse in heart,
it vomits, staggers and falls dead. In morning husband tells wife to drive herd
to range before breakfast. She goes out of tipi and finds all horses gone but
dead one. Husband goes to see. Returns to wife and asks her to forgive him.
She blames hira for killing horse, who had thought of way to have different
colored horses in herd. Husband asks wife to go and ask horse to bring herd
back. Wife goes out and tells horse his partner wants him to go after herd.
She goes out again and says husband acted without thought. Horse moves his
limbs. Wife goes third time to horse and says his partner wishes his syrapa
thy. Horse raoves about and breathes. Wife goes again and says partner
wishes horse to get up and show its power. Horse gets up and shakes itself.
Husband goes out, then hears horse whinnying four tiraes and whole herd just
then gets back. He hugs and kisses horse and then attends to stock. Husband
tells wife he would like white horse, with black ears, small black eyes and black
.spot at root of tail. She tells him to bring her mare, which she raounts, telling
husband to watch sraall ravine until she coraes back. She starts off with red-
speckled horse. He watches spot eagerly and at last wife appears, followed by
red-speckled horse and new black-eared horse. When they come to tipi husband
hugs and kisses wife and congratulates her for her good deeds, etc. He mounts
new horse and rides it around camp-circle. Next raorning husband tells wife
he would like horse of whitish color, with bay specks all over body, and golden
mane and tail. Wife goes away on mare with red-speckled horse as before and
returns with new horse, such as he desired. Following day husband obtains
light dappled-gray horse in same way as before. Next raorning he wishes for

4S6 Field Columbian Museum — Anthropology, Vol. V.
mouse-colored horse, with black raane and tail, long black streak from neck to
tail, legs at joints striped crosswise and hazy face like smoke. Before starting
off on raare, wife tells husband it is last' time for her to gc^^ out and demand a
horse for him. It is sunset before she returns bringing desired aniraal. That
is the way horse paid for his crime. — D.
io8. — The Man who sharpened his Foot.
One -of a party of hunters, unable to restrain his hunger, eats a part of his
leg, and then sharpens his foot in order to kill his friends. They flee to the
tribe but the people are unable to injure the insane raan. Many are killed. A
poor little boy shoots hira and the people burn his body. — K.
109. — The Man who sharpened his Foot.
Two men were traveling. One sharpens his leg to kill the other and pur
sues his friend to a camp. He kills many people there, until one man swallovvs
a rock, against which the point of the leg breaks off. — K.
no. — The Lame Warrior and the Skeleton.
Young raen go on war-path on foot, heavily loaded. One, on account of
pain in ankle, cannot continue journey. They make hira thatched shelter and
leave hira with good supply of food. After raany days snow storra. Man sees
buffalo grazing in front of lodge. He kills fattest one, crawls to beef, skins it and
lays meat opposite fireplace. During night he |hears footsteps. He takes bow
and arrows and lays them by his side. Skeleton wearing tanned robe comes in.
Skeleton tells him not to be frightened, as he had taken pity on hira, had
caused his ankle to trouble to prevent hira from going on war-path, the rest
had been killed by enemy. Lame raan gives skeleton piece of roast beef to eat
and watches it go to storaach. Ghost rubs raan's ankle and raakes it well.
Tells hira if eneray shoots him he will be pile of bones covered by robe. Skele
ton leads hira to camp. Man possessed of ghost's gift takes part in hand-game.
They give him soraething to hide. He holds it in his hand until they throw
buffalo robe over him and he becomes pile of bones under robe. Ghost then
tells him not to use his narae in vain. — D.
III. — Mulier cuius Vagina multis Dentibus insita est.
A handsorae woman has had several husbands who mysteriously died.
Her next husband, suspicious, provides himself with " whetstone. Tum ille
non merabro suo sed cote usus intravit. Ille, cum dentes inesse intellexisset eos
cote limavit. — D.
112. — The Man who brought back the Dead Body.
A girl announces that she will marry the man who brings back a part
of the body of her brother, who has been killed in war. An ugly raan travels
a long tirae, until he finds the corpse, which he brings back. The giri raarries
him.— K,

Abstracts — Dorsey and Kroeber. 457
113- — The Sioux Woman who acted as a Man.
A Sioux woman dresses and acts as a man. She goes to war and dis
tinguishes herself. Then she has herself shot.— K.
114- — The Faithless Woman and the Kiowa.
A young man elopes with his brother's wife. He raeets a Kiowa, whora
he attempts to kill. The woraan treacherously helps the Kiowa, but the young
raan finally kills him. He returns with her to his older brother, whose friends
shoot her dead. — K. IIS- — Laughter.
Many young -men go out hunting and do not return. A young raan is
approached by Laughter, who is the one that has caused people to laugh
theraselves to death. The young raan nearly dies, but succeeds in killing
Laughter with a buffalo foetus. — K.
117- — The Horse-Tick.
Young men go on war-path. They do not find eneray and turn horae.
They corae to small hill and stop to rest. While asleep, hill carries them off.
Hill was horse-tick. — D. 117- — The White Buffalo Cow.
Young raen spy buffalo and get rauch meat. Young raan goes in search
of buffalo and rides close to herd. He disraounts and -crawls to within short
distance of herd and sees white buffalo cow. After telling war story, as was
custoraary, he shoots at and wounds cow slightly. Herd starts off, white cow
taking lead. Hunter raounts and again wounds white cow slightly. He does
the same and cow is weakened and follows herd. Hunter goes ahead of herd
and gets closer to it. White cow seated prorainently in center. Man tells
story, shoots at aniraal and wounds it again: All other buffalo walk around
four tiraes licking her face. They leave her, but she rises and follows herd.
Man follows and finds white cow again in midst of herd. He tells another war
story and again shoots at cow. Herd walks around cow four tiraes licking her
face. Herd leaves her in sitting position and looks back to see if she will
follow, but she is dead. Huiiter goes to cow and prays to it. He skins it
reverently and packs his horse with hide and raeat. He takes hide to priest.
When scraping sacred hide, women wear sage wreaths at wrists, waists and
ankles and on head. Woraen throw away waste raeat frora hide. Chil
dren at play eat it. Sorae years afterwards their hair turns gray. — D.
118. — The Eight Young Men who became Women.
Eight young men on war-path. At night one turns into female, feels
asharaed. Rest advise disheartened one to return horae. At end of four days
she becomes man again. Thus it happens with whole party, when first one
tells others he knows what was trouble with them for he was first to expe
rience it. Transforraation period of thirty-four days. Change of sex con-

458 Field Columbian Museum — Anthropology, Vol. V.
tracted while camped under eight cottonwood trees. When they return they
tell people what strange incident has occurred to them while on war-path. — D.
119. — Journey to the Owners of Moon-shells.
Oldest of four brothers married, keeps thera. Two are lazy. He tells
thera they cannot see owners of moon-shells if they sleep late. One morning
boys tell brother to call oldest men. Boys go in, cleaned and dressed, and
come out different men. People are surprised. Next morning boys start in
search of owners of moon-shells. They corae to old woman's tipi and ask
way and she says toward the west. Second old woraan says sarae. Third
old woraan directs boys to a camp in west with flag tipi in center, behind
which owners of moon-sheOs live with their father. They (two girls) with
their father take children to water to give thera drink. Boys are to wait
for thera. When girls see boys at spring, they stop, laughing at them. Father
tells girls to give boys water first, as they are his sons-in-law. Boys go to
carap as husbands and are taken into tipis already put up. Folks at horae
hear about boys' luck. Youngest brother wants to go to brothers and help
thera. He is ugly, has big belly and lives with raother. Mother opposes but
boy persuades her. He lives on tallow. Mother loads supplies on dog tra
vois. They go away until they reach camp-circle where they are received by
father-in-law and others. When others are about to eat, boy insists on mother
making him some tallow soup. Carap is attacked by eneray. Boys start off
and fight and are first to get killed. People mourn day and night. Mother
takes youngest brother out to mourn, but he is not affected. He mocks mother
and speaks sarcastically about brothers. Great crying over dead arouses boy
to try to do wonder. He sends word to father-in-law to have brothers brought
into camp. He then directs bow and two black and two red arrow-s to be made.
Then sweat-lodge to be erected in center and brothers to be placed inside.
Father-in-law does so. Boy shoots black arrows up in air, telling brothers
to get out. Then he shoots red arrows. Fourth tirae brothers corae to life
again. — D. 120. — Split-Feather.
Beautiful young man marries beautiful young girl. Man is jealous of
his wife on account of young man belonging to Star society. Star society is
invited to head raan's tipi to play hand-game. Just before sunset the young-
man coraes into tipi to notify husband of game. He says he will go soon.
He pulls sraall feather from fan, which he splits from tip of quill, raaking two
separate pieces but adhering at quill end. He unties medicine bag frora his scalp-
lock and takes out sorae raedicine, which he puts on live coal; while his wife is
after wood he holds feather over charcoal to be incensed. Then he places
it under blanket at base of leanback. He goes to hand-garae. Game is excit
ing, his companions' side losing. He loses all that he took with hira. He tells
servant of Star society, who has won wife's affections, to go over to tipi and
get raore arrows. Servant goes to tipi and finds wife alone. He tells her of
his errand and says they ought to iraprove chance before he goes back. She
consents. They cannot separate. Garae goes on and another raan is sent
as messenger. He goes after arrows and sees couple. Young man sends him

Abstracts — Dorsey and Kroeber. 459
to his older brother to inform him of his predicament. Brother takes pipe
filled with tobacco to husband at hand-game and offers it him with four head
of ponies in payment of brothers deed. Husband puts it off until game is
over. Older brother then hands peace-pipe to hira, which he takes along to
his own tipi. Husband pushes pine sticks into fire and laughs at guilty party.
On entreaty of older brother he sits down on one side of tipi and pulls out
wing feather and splits it in two pieces and couple part. Then he takes pipe
and lights it, smoking 'it for peace and good will again. He says he has known
the actions of wife with young man and wished to make her a good wife
thereafter. — D. 121. — Spitting-Horn-Shell and SpLrt-RuMP.
A beautiful girl tells father she has decided to look for young raan named
Spitting-Horn-Shell, noted for beauty. Father consents. Young woman starts
and gets to camp-circle, where she is told that he lives farther on. She reaches
three other camp-circles in succession but young raan not in camp. She
arrives at fifth carap-circle along river. There was preparation for Sun-dance
ceremony in which Spitting-Horn-Shell was to participate. When Split-
Rump (little-bird) hears beautiful girl is coraing to raarry Spitting-Horn-
Shell, he goes out and raeets her. She asks hira where she can find Spitting-
Horn-Shell. He replies that he is the identical young man. She says his
appearance does not answer to description of Spitting-Horn-Shell. She asks
him to spit out horn shells and he spits out cut-bone shells. She finally decides
to go with him as wife to his mother's tipi. Sun-dance lodge is up and raen
are ready to dance. Split-Rump is to take part. In raorning, Spitting-Horn-
Shell is spitting out horn shells on ground. Split-Rump, standing by door,
spits out cut-bone shells. Chiefs order Split-Rump to quit dancing and they
lay his body flat before beautiful young man to dance on. Split-Rump in
structs his raother to watch wife closely. She is charraed by rausic in Sun
dance lodge and decides to see dance. She hears people calling for Split-
Rump, and tells him. He tefls her he occupies leading place, but she knew he
must be platform for Spitting-Horn-Shell. She goes to lodge and peeps in
to see dancers. She sees beautiful young man back of center pole. When he
stops to rest he spits out horn shells on ground and children pick thera up.
Chiefs tell children to keep away, that woman who has corae to see Spitting-
Horn-Shell may be able to gather up shells. She goes to young raan and seats
herself close to hira as wife. After dance they walk out as raarried people
to tipi of Spitting-Horn-ShelTs parents. Some time afterwards Split-Rurap
kills rival. Search is raade for him. He escapes to river and dives in water
up stream. ~ He domes out on other side. People chase hira and he dive-;
into big lake. People kill big herd of buffalo and raake water bags of intes
tines. They dip out water from lake in order to catch Split-Rurap, but they
get tired as water comes up frora bottom. People tell liim angrily he shall re
main close to lake and not fly high or leave that place. — D.
122. — The White Crow.
The white crow keeps all the buffalo hidden. He is discovered by the
eyes he carries in his quiver. His course horae is followed. At last people

460 Field Columbian Museum — Anthropology, Vol. V.
succeed in enticing hira to alight on game and he is caught. He is tied in the
smoke hole of a tent until he turns black. He is released and the people come
to him. He is deceived into harboring a little dog, which drives the buffalo out
of a hollow mountain. The buffalo scatter through the world. — K.
123. — Man-Above and his Medicine.
During Sun-dance, Man-Above had separate tipi ki which to fast four
days. Each time he fasted, aniraal, insect or bird, or Supernatural-Being
would take pity on him. Becoming medicine-man he was bewitched by another
man, by means of worm, found in pith of sunflower. He knew who had be
witched him. Instead of doing harra, Man-Above reraoved troubles of others,
i. e., he was gifted to heal those affected by poisonous insects. Was called
Man-Above because a good doctor. He would cause things to appear natural
before people. Was shown by bull to doctor with tail, rattle, etc. Before
going to sick, required pipe filled with tobacco as offering to spirits. Every
spring, when sage fully grown he calls followers for general rehearsal of songs,
to raake more medicine, to tell new ways, etc. — D.
124. — Skull acts as Food-getter.
Man, wife and handsome daughter by river. Daughter goes after water
mornings, noons and evenings. Father tells daughter they have no more
food. Soraebody hears remark. Daughter goes after water and sees dead
buffalo cow. She tells father. Father and mother bring in beef and they
have good raeal. Next raorning, daughter finds another buffalo. Next morning
she finds fat female antelope. On following mornings daughter finds dead
on trail deer, black deer, female elk, and male elk, successively, each little
nearer to tipi than preceding one, all of which are used as before. Family is
now well supplied with fresh meat and dry meat. One night, comes voice,
taking deep breaths, saying it has brought the burden, dropping it by door.
In morning daughter goes out and sees fat bull lying dead. Father and raother
skin bull and take in meat and hide, which is very good for robe. Next night
voice comes again and in morning they find buffalo cow at door. Voice coraes
several following nights and they find at door of tipi buffalo steer, feraale
antelope, deer, black antelope, and black deer in succession. All parfleches
now filled with raeat and folks obliged to hang raeat on poles. Next night
voice comes and feraale elk brought, which is skinned for meat and hide.
Father becoraes suspicious. Next night voice coraes and says he has brought
burden and wonders if folks are getting fat. Father goes to door and peeps
through hole, when he sees white-looking object jump into timber out of
sight. He tells daughter and says they had better be getting away. Daughter
replies that they raust get away soon. She raakes four pairs of moccasins,
which she places at four different spots inside tipi, two under cover of bed
at back and two pairs at sides of tipi. Father and raother. followed by daugh
ter, start off to get away, leaving male elk outside undisturbed. At night
strange object again comes to door and drops burden at door. Seeing elk
untouched, says they can't escape and flies around tipi, buzzing against it,
but attracts no attention. It starts off, rolling along trail, but pair of mocca
sins cries like person behind it. It returns to tipi, jumps inside, but finds

Abstracts — Dorsey and Kroeber. 461
nobody there. Strange object says its food can't get away and starts off again
on trail. Two other pair of raoccasins in turn cry after object and it returns
each time, but finding nobody, starts off after family. Father, raother and
daughter reach hill and see skull rolling after thera. Daughter wishes for
something to obstruct passage and there is thick patch of thistles behind.
Skull finally passes through thicket. Father and mother reach hill and daugh
ter again wishes for something to obstruct path and thick timber is behind her,
which skull gets through. Daughter again wishes and thick patch of cacti
is placed across trail. Skull again gets through and it keeps rolling on after
faraily. Daughter wishes for real obstruction and there is deep canyon behind
them. Skull goes rolling up and down to find narrowest place to leap. When
opposite her, daughter tells it to leap. It leaps, but canyon is too wide and it
whirls down below and strikes bottom with noise like crack of thunder. Can
yon closes and buries it. Family reach big circle of tipis and they tell people
of circumstance of their arrival. Daughter says that is way we shall be placed in
ground when we die.— D.
I2S- — The Deceived Blind Man.
Blind man and wife caraping in lonely place. Wife gathers berries for
food. Husband tells wife to watch for buffalo. When fattest one is passing
by, she is to place bow and arrow in position and tell him when to shoot. Buf
falo comes. Wife places bow with arrow in position and tells husband when
to shoot. He shoots. Wife says he missed -vlital spot. He disputes, but wife
insists and blind man yields and they return to tipi. In raorning wife tells
husband she is going to gather toraatoes. She secretly goes to dead buffalo,
and takes raeat and hide into thick tiraber. She has good fat raeat for dinner
and supper. On going back to tipi she picks up tomatoes and gives thera to
husband, telling hira to be thankful for what she brings hira. Does the sarae
next day. At buffalo-wallow she washes hands, using dirt to kill smell of
meat. Husband smells odor of .fresh meat. She ascribes it to sweat. The
same things occur next day. After wife has gone, owl lights on tipi pole and
tells blind man he has killed buffalo and that wife is eating raeat by herself.
He is to get even with her, but first is to look to top of poles and see owl's
eyes. Man looks and eyesight is restored, but he has eyes like owl. He
takes bow and arrows and goes to place where wife is feasting. He shoots
wife dead. — D. 126. — The Deceived Blind Man.
A blind man shoots at buffalo and kills them, his wife aiming for him.
She deceives hira and gives him no raeat. An owl gives hira his sight again.
He forces his wife to eat the food which she has kept frora hira, until she dies.
— K. 127. — The Deceived Blind Man and the Deserted Children.
A blind man shoots and kills buffalo, his wife aiming for , hira. She
denies th.at he has killed anything and gives hira no meat. An owl restores
his sight He kills his wife and abandons his children. They follow him to
camp but he has them tied to trees and deserted by the people. An old wolf
frees them and sends other wolves and coyotes to procure food for them.

462 Field Columbian Museum — Anthropologj?, Vol. V.
The boy and girl build a house in which they live with the old wolf. Herds
of buffalo and elk appear about the tent. The girl kills thera by looking at
thera. By sitting on the hides she dresses thera, makes a tent, and cuts up all
the meat. By sitting on other skins, she makes erabroidered robes of different
kinds, clothing, and bedding, for her brother, herself, and the old wolf. The
boy obtains a panther and a bear for dogs. The girl makes raeat bags by sitting
on hides. They are found by visitors from the tribe. The people corne to
them and are fed. The panther and bear kill the children's father. The
girl and her brother go to the sky. — K.
128. — The Deserted Children.
Two children are abandoned by the people. A dog frees thera. They Hve
alone. The boy, by looking at buffalo, kills thera. The girl, by sitting on the meat
and skins, cuts it up and dresses them. The people rejoin them, but the chil
dren refuse to recognize their parents. — K.
129. — The Young Man and his Father-in-Law.
A young man is accepted as son-in-law, but is sent out to bring back
arrows. He is unable to bring any that are satisfactory and is killed by the old
man. This happens three times. A fourth young man is pitied by the spirit
of a lake and shown how to secure the right arrows. Then he also brings-
feathers, and then arrow points. He is sent out again. for buffalo horns. He
comes to buffalo-, who pity him. A bull accompanies him, and when the
young man entices his father-in-law from the tree where he is safe, the bull
kills him. His body is burned. The young raan goes to the sky. — K.
130. — I^lood-Clot-Boy.
A man treats his father-in-law cruelly. The old man finds a clot of blood
which becomes a boy. The son-in-law thinks it a girl and lets it live. The
boy kills him. He becoraes a young man. He kills his older sister. He travels
and kills two dangerous persons. He comes to a blind (cannibal) woman who
cat) see him. He kills her. Her companions pursue him in various shapes.
He causes thera to break through the ice, which then freezes hard. He coraes
to a man who pushes people down a cliff, but Clot-child throws hira down and
changes him to a buzzard. Clot-child comes to a camp where a woman speaks
disparagingly of hira. At night he plays his flute and she coraes to him and
marries him. He returns to his parents and then goes to the sky. — K.
131. — Blood-Clot-Boy and White-Owl.
In fall of year camp-circle for buffalo hunt is located near river, at edge
of thick timber. During this period Blood-Clot-Boy (or Searching-Child) be
comes part of tribe. He grows up full of life and arabitious. He joins hunt
ing party which kills raany buffalo. While skinning beeves, dusky looking
cloud comes from north. Wind is very biting and clouds travel low. Men tell
Blood-Clo-t-Boy they have to go home soon, but he says it is impossil 2 to
raake snow and there is no such person as White-Owl. The raen leave him
on ground facing toward storm, wrapped in robe. Soon ground is covered with

Abstracts — Dorsey and Kroeber. 463
snow. On account of severe wind he cannot see any distance. Finally he sees
White-Owl flying up and down toward hira. He turns and sits facing the
south, covered with robe. , White-Owl produces raore wind and snow and
-alights in front of Blood-Clot-Boy. He speaks of his power and challenges
Blood-Clot-Boy to exhibition of power. If he cannot tell of things aright
he IS to lose his life. White-Owl asks hira where he carae frora. He answers
from his father. The storm continues with fury. Then White-Owl asks what
IS the most useful thing. He says, the eyes and heart, mind and feet, without
which a person cannot get to any place. White-Owl then asks which is best
benefactor, man or wife. There coraes another blizzard and snow is getting
deeper all the tirae. Blood-Clot-Boy says one is benefactor just as much as the
other (referring to seeds of raan and wife). White-Owl then asks what are
the most sacred things (medicine). He replies there are three things, da.v,
night, and earth, but adds, it is medicine (wonder) we sleep at night, that we
sit or stand on earth. White-Owl breathes heavily. Storra continues with fury.
He then asks what travels swiftly and Blood-Clot-Boy replies hastily, "Eye-
"sight." White-Owl say? he is very cunning, then asks what has raany branches
and still is very light. Blood-Clot-Boy says, "Eagle breath-feather." Then White-
Owl asks hirji what things never get tired in listening to raankind, and he
says tipi pegs are raost attentive listeners. To the question, who never gets
tired of watching, Blood-Clot-Boy replies, "Eyelids," and when asked, what do
we eat to live, "Buffalo raeat." White-Owl then asks him how. to get weapons,
and he describes how to make trap, with wolf as bait, to catch eagles and how
to use their feathers. When asked how he would get fire, Blood-Clot-Boy
gets flint, stone, dry pith, some grass and dry wood, with which he makes fire.
White-Owl reraarks he is quite hungry and Blood-Clot-Boy fetches large
piece of bark from dead cottonwood tree and then lays next to brush, piece
of cottonwood log. He holds these over the fire. Becorae roasted tenderloin,
juicy tallow, and piece of fat. White-Owl eits but is not satisfied. Blood-
Clot-Boy fetches two sraall buffalo chips and these roast like two fat tur
keys. White-Owl eats these but still asks for raore. Blood-Clot-Boy gets big
clurap of bull's chips and they roast to nice juicy peranlican which White-
Owl swallows. Blood-(!;iot-Boy now asks for return treatment, but White-
Owl asks him how he makes knife. He says it is made frora a buffalo standing
vertebra and tendon of neck. White-Owl then grants hira to live up to his
(White-Owl's) tirae.— D. 132. — Blood-Clot-Girl.
A raan abuses his old father-in-law. 'The old man finds a clot of blood,
which becoraes a girl. The son-in-law wishes to raarry her, but is refused. ,
The old man joins the tribe. The chief's son marries the girl. The old man's
wife makes an ornaraented tent by sitting on skins. In this Clot-woraan and her
husband live. — K. \
133. — Blood-Clot-Girl.
r Two tipis in bottora near river. In one were father, mother and son, in
other their son-in-law and his wife. Father ,and raother dependent on son-
in-law, but he is cruel and stingy. Husband kills buffalo cow. Sends wife

464 Field Columbian Museum — Anthropology, Vol. V.
to tell old man to skin buffalo and deliver hide and beef outside tipi. He is
not to damage fat. Wife delivers message. Old folks, very feeble, go and skin
and cut up aniraal, carry beef to son-in-law's tipi. Wife brings in beef for
man to exaraine. Directs wife to take small rauscles to old folks to eat. Son-
in-law again goes for garae. Old raan sends son to ask daughter to cut strip
of good fat rauscle from back. They want to grease their faces. Boy goes,
but sister says she can not, as husband would notice it. Husband returns
and sends wife to tell old people that he has killed another animal, with instruc
tions as before. He again sends sraall muscles to old folks. One morning
son-in-law wounds buffalo, but cannot track aniraal. He returns and' sends
wife to tell father to track aniraal for hide and beef. Old raan follows trail
of herd for great distance. He turns back carrying a clot of blood he found
lying on snow to make blood soup. He gives it to wife to boil for soup and sends
son to tell sister of his failure. Old woman places bowl of blood in vessel
of water hung over fire. There- is cry of baby. Old woman grabs vessel
and empties it, finding healthy looking girl. She wraps it with remnants of
buffalo hides and talks to it. In raorning, son-in-law again goes for garae.
Father sends Blood-Clot-Girl, now quite a girl, to ask sister for small piece of
dried tenderloin. Blood-Clot-Girl goes and delivers raessage in raanly voice (to
deceive). Sister without seeing her, gives her wee bit and tells her to hide it.
Son-in-law sees little girl entering parents' tipi. Tells wife and says he would
be glad to have another wife later on. Sends wife to tell parents he has killed
fat buffalo and they can keep it all. Wife delivers raessage and says husband
wishes to have daughter a little while to play with. Little- boy replies they can
keep their beef and shall not have sister. They are going to get her to other
camp-circle. Wife returns and husband sends wife to say he had horded
up beef 'for emergency and would be good to them thereafter. Wife goes, but
is rebuked severely by boy. About midnight old folks and children leave tipi
and journey toward other carap-circle, seeking deliverance.
In raorning husband sends wife with food to old folks, but she finds they
have gone. Old JEolks reach big carap-circle. They are welcoraed by peo
ple as family with Blood-Clot-Girl and taken to chief's tipi. There is great fara
ine in camp and men go out to spy buffalo, without success. Blood-Clot-Girl
grows rapidly. Young boy, old woraan's pet. sends grandmother to ask for
her in raarriage. Request was granted, as mother had said daughter should
marry when asked for wife if they could depend on raan for support. Son-
in-law and wiife arrive. When older sister hears of raarriage of Blood-Clot-Girl
and young raan she goes to see thera. She is disgusted with ugHness of raan
and voraits on going out of tipi. At night young raan asks old woraan to
sweep around fireplace and straighten tipi poles before she goes to bed. Dur
ing night old tipi changed into large, attractive, white tipi. Father-in-law and
mother-in-law invite all chief's brothers to tipi of old woraan's pet and son-in-
law coraes as guest. One morning old woman's pet sends wife to tell father
he is going to spy buffalo and people are to get their quivers ready. He goes
and sees vast herd of buffalo grazing. He returns and people go and spy herd,
but white bird flies along and aids herd to get away. When grandchild is get
ting faraous older sister tries to show friendship, but sister tells her to stay
with her husband. Old woman's pet sends wife to tell father to get up early
in morning, for chase of buffalo. During night he sets trap for white bird.

Abstracts — Dorsey and Kroeber. 465
In mornmg people make charge on herd and white bird goes up in air calling
to animals, but is suddenly taken down by bowstring in which both its legs
are fastened. It is white crow, which caws all the raore while people kill
buffalo. AU people now provided with food. Young raan goes to trap and
brings white crow to tipi, where he keeps it hobbled. Old woraan's pet sends '
grandmother to chief's tipi to say white crow will be delivered to do what
he thinks best. Grandchild sends for pine branches with pitch and white crow
IS held over dark smoke until its whole body is black. Then its bill is rubbed on
buffalo chips and it is told that rest of life its appetite shall be satisfied by chips,
eyes and skulls 'of animals. It then flies off towards slaughter places and hops
about, cawing loudly to attract attention.— D.
I34-— The Porcupine and the Woman who climbed to the Sky.
Sun and Moon brothers. Young women at camp-circle sit enjoying
night breeze. One says she wishes she could marry Moon. Moon hears and
considers matter, Her corapanions wish they could raarry stars. Sun and
Moon have argument in regard to women. Moon prefers woraan, and says
he will go after one. Sun says he will select water aninjal for wife. Four
woraen go for wood. One goes to cottonwood tree on which is Moon as
porcupine. She sees porcupine and clirabs tree with stick to hit aniraal with.
Tree lengthens, but w-oraan keeps clirabing. She looks away, then aniraal
changes into charraing young raan. He srailes at her and tells her to follow
him, as he is the raan whom she would like to marry. They clirab until they
reach sky where father and raother of Moon live. Moon inquires where Suns
wife is. Frog brought by Sun from below is hopping in front of door, urinat
ing. She hears and goes inside. Moon asks frog to go for water. He cuts
two pieces of intestine and gives one to his wife, who cracks it without diffi
culty. Other he gives to Frog-Woraan who puts charcoal in mouth first and'
then intestine. Black streaks of charcoal run down corners of mouth. Moon
makes remark and Frog-Woraan leaps on his breast and reraains there. Dark
spot on full moon is picture of Frog- Woman and her pail to one side, as sraall
black spot. Moon has another wife, buffalo cow. Both wives give birth to
boys. Boys quarrel, and raothers separate them. Husband tells women to dig hog
potatoes, but not to dig deep or look in. Huraan wife goes two or three times
to dig and raakes up raind to find out why husband told her not to look into
holes. After digging, she looks into hole and sees camp-circle below, with
father's tipi. She saves sinew from beef and makes bowstrings, telling Moon
she needs thera in tanning. After husband has gone hunting., she takes boy
and strings and starts to place she has spotted. She digs big hole, lays stick
across and fastens strings to stick, other end she ties around waist. With boy
on her back, she lets herself down, until within short distance of ground.
Moon goes in search of wife and boy, comes to digging stick, peeps down and
sees wife suspended on string. He takes round stone and tells it to light on
woman's head. It travels along sinew string until it strikes woraan on head,
causing her to let go string and killing her. Boy plays about. When mother's
body decomposed he can no longer get milk frora breast, and he goes to river
for drink, leaving traces of his footsteps. He sleeps under raother's arm,
which raakes him smell dreadfully. Young man notices tracks of boy several
tiraes. He lays bpw and two arrows on his trail. In raorning bow and arrows

466 Field Columbian Museum — Anthropology, Vol. V.
are gone. He raakes another bow and arrows and raakes trap" by trail, in which
he hides hiraself, placing bow and arrows nearer river. Boy -(now grown up)
coraes. Man catches him. Boy bites and scratches, but yields. He explains
how he came to be alone and takes raan where woman was lying. Man bathes
hira, rubs him with sage and they walk to camp. Moon makes other wife mad
by speaking about human wife. Buffalo-Woman starts off with child for -
their own home, four divides off. Man, very fond of boy, follows and comes
to their camping place. Boy tells father distance is great and he had better
go back. Cow and calf retire, husband sleeps near. Woraan and boy start off
early while raan is fast asleep. Man follows ; boy advises him to go back.
Man refuses. Sarae thing occurs two following days. Next day man" awakes,
wife and boy gone. He reaches their camping place in evening. Woman and
boy tell buffalo that their son-in-law is in outskirts of camp. TTiey send him
pemmican and tipi is put up for him. Father-in-law tells daughter to cover
her husband's face with blanket when she brings hira. Brother (calf) of the
woman is killed for him to eat. Bones are piled up and hide placed over them
and calf comes to life again. Husband wants' to get out to look around, but
father-in-law says it is not necessary, as he is properly fed. Father-in-law
causes all people to be provided with raeat, which was of huraan flesh. Moon.
raakes wife and boy go to see strange thing occurring outside. Man makes
hole with awl through tipi hide and sees people go to black snag, with hole at
bottom, near river, with human tracks near. He sneaks out and sees father-
in-law go to black snag with red digging stick, people all standing in two rows.
Father-in-law raises stick and strikes snag. Out coraes huraan being who runs
swiftly between two rows of people. Father-in-law continually strikes snag
and other huraan beings corae forth. First one has circled around and gone
back into hole. Human/ beings are slaughtered and taken back to camp for
use. Wife and boy run to see if man inside. They find him lying on bed.
Some tirae afterwards he tells wife he wishes to go out in raountains for rest,
she to corae for him. Parents consent. He sharpens two knives and hides
thera. His wife leads hira out, face covered up, to raountain side. He goes to
creek bottom and makes arrows and bows, and hides thera. Wife coraes and
takes hira horae. He gets sinew frora her. Next morning he is taken out again
to mountain side, taking sinew. When alone he searches for feathers. He
places feathers on arrows and ties sinew strings to bows. He raakes stone- ar
row points. Next morning he sends wife to father to ask perraission for him
to call forth subsistence for people. Father-in-law agrees and man walks
toward dead black snag carrying digging stick. ' Buffalo people found in two
fows, looking anxiously at hira. He strikes snag and huraan being coraes out
running between two rows of people. Moon continues striking and other hu
man beings come forth until they fill space between people. First human being
is coming back to snag and Moon strikes it senseless. It is woman with cut
nose. He tells her she is one who has ruined human race and that he wants
her to behave no longer as she has. She will have that kind of nose to mark
her. Moon coraraands that no more huraan beings shall be slaughtered. It is
agreed with father-in-law and made known to buffalo. Moon gives bows and
arrows to human beings for use and protection. Sends son to tell father-in-
law that huraan beings will have changed body. He shall not have speed and
his body shall be raade up of certain parts. Father-iii-l{iw accepts proposition

Abstracts — Dorsey and Kroeber. ' 467
and change of life is made. Instead of buffalo eating people, they becorae sub
sistence for huraan beings. Buffalo-Bull sends word to son-in-law by grand
son that before they can return, there will be singing, dancing, running race
and telling myths, each for four days, and if he goes through it all he will
be all right. (Continued as in Blue-Feather story.)— D.
I3S- — The Porcupine and the Woman who climbed to the Sky.
Women go out for firewood. See porcupine, which begins climbing tree.-.
Women try to hit animal but it dodges. One of them starts to climb tree to
catch porcupine, , which gets higher and higher. It reaches top of tree, and as
woman approaches top, tree suddenly lengthens. Porcupine and woman con
tinue climbing and finally reach sky. Porcupine takes woman into camp-circle
where father and raother live. Lodge is put up for them to hve in. Porcupine
is very industrious and old folks well supplied with hides and food. Woraan
decides to save all sinp/f from buffalo and work on buffalo robes and other
things to divert suspicion. Husband cautions her not to dig too deep with
digging stick and to go horae early. Woraan goes in search of hog potatoes.
While digging, she accidentally strikes, hole; looks through and sees green
earth, with camp-circle, which she recognizes. She carefully covers spot
and raarks it. She goes home. One morning husband starts off for more beef
and tells wife to be careful of herself. She takes digging stick and sinew to
hole. She ties string, to raake sinew long enough to reach bottom. She lays
digging stick across hole, ties one of sinew strings in center of stick 'and
then fastens herself to lariat. She lets herself down, finally finding herself
suspended above top of tree which she had climbed, but not- near enough so
that she could reach it. Husband tracks her to hole. He looks into hole and
sees wife suspended frora digging stick by sinew lariat. He finds circular
stone and drops it along sinew string, striking top of her head, breaking her
off and landing her safe on ground. She takes stone and goes to camp-circle. — D
136. — The Porcupine and the Woman who Climbed to the Sky.
The sun and the moon, two brothers, speak of marrying woraen on earth.
The raoon turns to a porcupine which entices a woraan to climb a tree. Then
he takes her to the sky. The sun returns with the frog. The woman and the
frog are raade to contest in chewing. The frog atterapts to use charcoal in
order to produce raore noise, but is discovered. The moon ridicules her and
she jumps on his breast, where she remains. The moon's wife is told- not to
dig roots. She does so and through the hole sees the earth. She raakes a rope
of sinew and attempts to let herself down, but fails to reach the earth. The
moon finds her hanging, throws a stone, and kills her. Her child falls to the
ground unhurt, He is found by an old woraan, who raises hira. The boy
discovers sorae one eating their food and kills the monster. The old woman
cries because it is her husband. The boy starts out. He kills many snakes
which he finds asleep. One threatens revenge and follows hira. He is warned
by his bow, but the fourth tirae the snake enters his body while he is asleep.
The boy lies like dead and becoraes a skeleton. At last he causes it to rain
and becorae hot until the snake emerges from his skull, when he seizes it.
He attaches the snake to his bow. He returns to the old woman. Then he
goes to the people and gives a young raan his supernatural bow. He himself
turns to a star. — K.

468 Field Columbian Museum — Anthropology, Vol. V.
137. — The Porcupine and the Woman who climbed to the Sky.
The raoon, taking the shape of a porcupine, entices a woraan to the sky
and marries her. She has a contest in chewing with the frog, his older wife
Th'e frog's deceit is discovered. The woraan is pitied by an old woraan, who
lets her down to the earth by a rope raade of sinew. Her child becoraes a great
chief.— K.
138. — The Porcupine and the Woman who climbed to the Sky.
A woraan is enticed by a porcupine to clirab a tree which stretches to the
sky. The sun raarries her. The woraan is forbidden to dig roots but does so
and sees the earth. She lets herself down by a sinew rope but fails to reach
the earth. Her husband kills her by dropping a stone. Her boy is uninjured
and is found by the people. — K.
139. — Found-in-Grass.
Man and pregnant wife carap by river. Husband tells her while on hunt
lo stay inside and not raove if some one coraes and calls for her. While raan is
away voice coraes, calling woraan. but she does not move. Husband returns
and calls to wife. She goes out smiling and receives him.- Husband again
warning her leaves tipi for fourth time and voice coraes for fourth tirae.
calling distinctly for woman. She raakes hole through tipi with awl to see
who strange person raight be. Stranger with tangled hair and fierce looks
enters tipi, saying that was what he had Vi^aited for and takes seat back of
center. Woraan boils meat and gives it to visitor in wooden bowl. Man says
that is not kind of bowl he is accustoraed to. She then offers the food in
her white buffalo robe, and her best buckskin dress. Man rejects thera. Finally
she takes meat, lies down in front of him and places meat on top of her chest.
Man now eats and then cuts woman open. Finding twins he throws one by
the door and other by the spring and lays woraan with back towards fire, cover
ing her with buffalo robe. Then man leaves. Husband returns, wife does not
answer his call. He enters and sees wife covered with robe. Pulls off robe
and turns her body toward fire and sees' her condition. He goes out and
mourns during night. In morning he buries his wife on prairie. On returning
next raorning he finds arrows scattered inside tipi. Again goes 'to prairie to
mourn, returns secretly. Hears boys playing inside tipi and rushing in catches
one, named "By-the-Door," other boy (Spring-Boy) escapes. By-the-Door
fights but father reasons with hira. Finally child yields and both are happy.
Father tells boy to persuade his brother Spring-Boy to corae and play arrow
game. Father goes away. By-the-Door cries to brother to come play game.
Spring-Boy at first refuses, then goes ' in and they play. By-the-Door induces
Spring-Boy to stoop down, jumps on him and calls father. Father rushes in
and grabs boy, who resists at first. Boys tell father to make two ,bows and two
black arrows and two red arrows, and to erect' sweat-lodge and place raother
inside. Boys shoot arrows, first Mack then red, up in air. calling on raother
to get away. Sweat-lodge rao\es a little each time. At fourth arrow, mother
comes out of sweat-lodge fully restored. Family thus forraed anew. Father _
warns boys not to go to tiraber. Boys steal away. They see lone tipi with m,nn
with tangled hair in it. Man welcomes them inside tipi.' Snakes are crawl-

Abstracts — Dorsey and Kroeber. 469
ing everywhere. Boys sit on flat stones. Man tells thera to louse him. They
untangle his hair and find he has open brains, hence name, "Open-Brains.''
He was first murderer. He goes to sleep. Boys tie his hair to tipi poles.
place red hot stone inside his skull. He struggles, but finally burns to death.
Boys cut off hair, carry it home to father for pendants. Father warns boys
agamst hill where fierce animal lives. Boys go and find fierce buffalo bull
covered with iron. Buffalo-Bull charges. Boys shoot him and take horns to
father for dippers. Father warns boys against precipice at river, for very
strong unmerciful being lives there. Boys go and find nest of young eagles
(Thunder-birds). Boys ask thera what sign would be in sky if father eagle
^ot mad, and twist their noses. They say, dark clouds and rain in torrents.
Boys shoot two arrows into wall of rock to see if father can p'ull thera. He
returns and rushes at arrows, grabs their heads and flies back, stretching arrows
to distance, but arrows contract back to rocki Boys kill Thunder-bird and
little ones. They take feathers to father for bonnets and arrows and wings
for fans. Father makes boys netted wheel. Tells them not to throw it with.
the wind. Whirlwind carries boys to distant land. Old woman cutting grass for
bedding finds one of the boys full grown, takes hira home to assist her. He is
dirty and. has big belly. People call boy "Found-in-Grass.'' Big chief has two
handsome daughters. People try in vain to kill kit-fox in tree. Chi^ef offers
older daughter in marriage to slayer of kit-fox. Boy gets old woman to
rnake him bo-w and arrows. People ridicule his appearance. He kills kit-fox.
Crow claims to have killed kit-fox and marries older daughter. Boy tells
grandmother to go touch animal and to bring horae a sraall piece of fur. Old
woraan does so. In morning, piece has become whole hide, finer than original.
Boy sends it to chief. Chief gives boy younger daughter for wife. Older sister
makes fun of boy. Tipi put up for both couples. On two mornings. Crow-
Woraap secretly pours water on bed of younger sister, telling her that her
husband urinated. Third night, Found-in-Grass returns rauch improved
in appearance. In morning, Crow-Woraan again pours water on sister's bed.
Fourth night, Found-in-Grass coraes late, places feather lance against for'k
stick at back of tipi. He has on quilled buffalo robe and good clothes, panther
bow-case and quiver of bow and arrows. He sraells of sweet grass. In morn
ing, Crow-Woraan noticing young raan's fine appearance and clothing becomes
.-namored of him. She wants to serve Found-in-Grass but sister objects.
Found-in-Grass has wife tell father to get people to raake corral and at gate
to, place buffalo chips on edge, last one to be very thin and frora scabby bull,
When he nears corral, tells flat chip he will shoot it and rest will get up alive
and be slaughtered by people. Crow-Woman offers to help carry Found-in-
Grass' . beef to camp, sister objects. He puts blood into intestine bag for
father-in-law. Crow-Woman begs to carry it .home. He secretly pierces bag
with thorn. Crow-Woraan carrying bag spoils her robe. Found-in-Grass
and wife make fun of her. She grieves, goes out into prairie and cries, day and
night. Gopher asks why she is crying. She tells him and he states what he
will do. In the raorning she goes and pulls blankets away and tells' husband to
get up and stir around for father-in-law. When Found-in-Grass gets up he
finds himself in pit up to waist and ground around him turned into solid
stone. As people pass Found-in-Grass, they leave anything, asking raercy and
protection. — D.

470 Field Columbian Museum — Anthropology, Vol. V.
' 140. — Found-in-Grass.
[In this version, second monster slain by boys is a panther. Fourth
monster is multi-colored worm which they kill. On way home, Spring-Boy
is blow away in dust storm which overtakes them. Crow is already married
to older daughter of chief.] Found-in-Grass wants to raarry the younger
and sends old woraan to ask for her. Older sister says boy is ugly and dirty.
Boy tells old woman to get raaterial and he raakes sraall running wheel repre
senting aniraals, also darts. He rolls wheel and hits it with one of darts.
When wheel stops there is dead buffalo steer. Each tirae wheel becoraes larger
and also buffalo. Old woman delivers beef to chief. Thus his family becorae
acquainted with Found-in-Grass' ability. Younger sister brings prepared food
for hira at night. He becoraes beautiful and girl falls in love with him. Found-
in-Grass sends old woman to tell chief to erect two diverghig rows of stone
heaps, beginning at precipice. Boy rolls wheel and causes buffalo to come
into corral. People wait until there are plenty of buffalo and then drive therr» ,
over- precipice. Everybody goes down to get as rauch skins and beef as they
like. When Found-in-Grass is working, older sister is around working near
hira, trying to win him. Found-in-Grass makes bag of blood to carry hiraself.
Older sister wants to carry it. Found-in-Grass stabs bag with knife and tells
her bag is leaking, but she does not care. Big tipi is put up and completely
furnished. Found-in-Grass is called to tipi and finds younger sister awaiting
him as wife, also finds food and relatives. — D.
141. — Found-in-Grass.
[In this version woman offers stranger wooden bowl, eagle-tail fan.
buffalo robe, war bonnet, kit-fox, white buffalo robe, elk-tooth dress, and
dress, finally herself, as food dish. In restoring mother to life red arrow is '
used first. The twins kill water monster, Thunder-bird, Tangle-Hair, a woraan,
and in shooting at little bird they pick up last arrow shot, which causes
whirlwind. 'The foster-mother of Found-in-Grass makes him bow of rib.
arrows and netted wheel. With wheel he provides buffalo. Older daughter
of chief offered for captor of red kit-fox. He traps it, but Crow steals it.
He creates another hide from piece of fur. Crow gets older daughter, Found-
in-Grass younger. Found-in-Grass turns chips into buffalo.] Found-in-Grass
reaches home wit'h Crow and wife as servants. Father^jin-law directs old man
to invite chiefs and warriors to Found-in-Grass' tipi for smoke. Men of alt
ranks corae and feast with greatest hero. Tribe over great famine. Found-
in-Grass arabitious for war-path. He makes bladder bag and fills it with por
cupine quills and cleans war lance. Starts alofie and at last spies eneray's
camp-circle and advances silently to kill, but is seen by herder who gives
alarm. Horseraen in war costuraes come against him and he escapes to rocky
hill. When foe near him he opens bladder bag and thousands of warriors
go after his eneraies. He kills many and takes several scalps. Men soon
massacre camp-circle and then go back to bladder bag. Found-in-Grass re
turns to camp, gives wolf-cry and goes to his tipi. People have big scalp-
dance, which lasts many days and nights. Found-in-Grass is now chief's war
rior and tribe respects and obeys him. Four times he goes out on war-path
alone and returns victorious. People are well supplied with all kinds of

Abstracts — Dorsey and Kroeber. 471
scalps. Man (Nih'a^ga"^) asks Found-in-Grass to transfer bag to hira that
he may conquer nations too. He does so and instructs Nih'a"ga° how to use
It. Nih'a°ga° goes alone, coines to enemy's camp and drives herd of ponies
homeward. Enemy overtakes him and he finds breastwork on hill. Enemy
charges hira. He opens bag and out come thousands of, warriors who chase
and kill enemy, taking scalps. Enemy js totally massacred. Nih'a"ga° returns
with scalps and gives wolf-cry. Nih'a°ga" tells his adventure and there are
scalp-dances. Nib'^i^ga"^ twice goes^ on war-patli, and returns victorious. Fourth
tirae he goes and raeets enemy's carap. He kills people until he is shot" dead.
One of those gathered around him shoots at bag and frora it corae warriors
charging upon the people. People soon massacred. Nih'a°ga° killed because
he neglects bag. Men from bag return to camp taking several scalps with them
and raake wolf-cries. They parade around camp-circle on horseback. After
Ijarade warriors go to Found-in-Grass' tipi and are put away in new, bladder
bag. Found-in-Grass finds body of Nih'a^'ga'' and resurrects him and brings
him back to tribe.— D. 142. — Found-in-Grass.
A raan who goes hunting forbids his wife to look if any one should come.
Tangled-hair coraes and shouts, but she does not look at him. The fourth
tirae she looks and he enters the tent. With difficulty she satisfies hira -with
regard to plates. He kills her and throws her unborn boys away one behind
the door and one into a spring. The raan returns and mourns for his Svife.
When he returns again he finds his arrows scattered. He watches and finds
his two boys playing. He catches one, and then this one entices the other
from the spring and the man catches him too. The boys tell him to make
bows for thera and a sweat-house for their mother. They shoot up in the air
until their mother leaves the sweat-house alive. The man tells his sons not to
go near Tangled-hair. They visit hira, louse him until he sleeps, tie his hair
fast, and kill him by putting hot stones into his open head. Their father warns
thern not to go to a stream. They go there.. A water raonster fails to drown
them. They ride on him and kill him. Their father forbids them to go to a
raountain. They go there and find young thunders, whora they kill. They
are pursued by the old thunder. They challenge her to pull their elastic arrows
from a rock. She attempts to do so and is dashed to death. When their father
forbids them to shoot prairie chickens in the sage brush, they do so. On their
way home a storm comes and Spring-child is blown away by the wind. He is
found in the grass by an old woraan "and lives with her. A man announces
that he who captures 'a porcupine shall marry his daughter. The boy traps
a porcupine, which the crow steals. The crow marries the man's older daugh
ter, and when the boy clairas that he caught the porcupine he is given the
younger daughter. At night he becoraes a handsorae young raan, but the older
sister ridicules hira. Then the boy turns to a handsome young man and
raakes buffalo for the people, who kill raany. -His sister-in-law falls in love
with hira. — K.

472 Field Columbian Museum — Anthropology, Vol. V.
143. — Found-in-Grass.
A man teUs his two, sons not to go where the thunder-birds are. They go
and tease the young thunders. One of them is blown away. He is found by
an old woraan. A girl is offered as a prize for a porcupine. The boy suc
ceeds in winning her.' Her older sister ridicules him. The boy makes buffalo
for the starving people. He becoraes a chief. His sister-in-law fafls in love
with hira. He is found again by his father. — K.
144. — Blue-Bird, Buffalo-Woman, and Elk-Woman.
Blue-Bird, who is raarried to Elk-'Woman, in his travel finds, marries,
and leaves a Buffalo-woraan. Later she overtakes him with her cMld, a calf.
Blue-bird lives with both wives, who are jealous and rival each other in pro
curing meat. ¦ The Buffalo-woman leaves, taking her boy with her. Blue
bird follows them. In the fourth herd he finds his son, the calf. Blue-bird
wishes to return with it. The calf's grandfather t^lls Blue-bird to race with
the buffalo. The calf is ^llowed to run in his stead and wins the race. Then
the man is told to pick out his son frora all the buffalo calves. The calf
moves its ear, foot, and tail, and he recognizes it. Then the man is asked to dance
against the buffalo for four days. The calf takes his place and wins by danc
ing on four turtle shells. Then the raan is to keep awake during four days
of rayth-telling. The fourth morning he goes to sleep. The buffalo trample
him to death, leaving no remains except a plume. His brother Magpie knows
by the cloud of dust that Blue-bird has been killed. He finds the blue plurae,
puts it into the sweat-house, shoots upward, and Blue-bird eraerges from the
sweat-house alive. The Buffalo-woman, followed by the buffalo, comes to
destroy Blue-bird and the people. Elk-woman directs them to make a sweat-
house of four kinds of wood. The buffalo try to break the sweat-house.
Many are kijled, but only one layer of wood remains. At last only the Buffalo-
woman is left. She and Elk-woraan abuse each other. She charges, ^ sticks
fast in the wood, and is killed by Elk-woman. The buffalo become food for
men and Elk-woman becomes an elk in the mountains. — K.
145. — Blue-FeatheR. Buffalo-Woman and Elk-Woman.
Blue-Feather, industrious, generous, tells wife needs another companion.
She makes no objection. Late in night he comes horae with woraan. First wife
(Buffalo-Woman) wears long fringe buckskin dress. Second wife (Elk-
Woraan) has fringed elkskin dress ¦wdth elk teeth. New wife gives birth to
boy, which grows fast. Two boys at play quarrel. Mothers ignorant of quar
rel, but become jealous. Elk-Woraan gets wood, also piece of bark, raakes
fire inside tipi, and holds bark over fire. Bark turns into roasted beef, with
which she raakes peraraican. Gives it to husband and asks him to invite raen
to feast. Old raan raakes announcement. Men come, many eat, but pemmican
retains its original size. Elk-Woman directs balance of peraraican to be
given to other woman. Then Buffalo- Woman goes through sarae performance.
^Directs rest be given to Elk-Woman. Elk- Woman jealous and runs awa.v
with her boy. Husband finds her and persuades her to return. She tells hus
band of herd of elk, she to have teeth and mvmber of hides. Old raan raakes

Abstracts — ^Dorsey and Kroeber. 473
announcement. People surround aniraals, get iraraense supply of beef and
bring teeth and hides to Elk-Wornan. Then Buffalo-Woraan starts off. Hus
band follows her and brings her back. Buffalo- Woman tells of buffalo. Peo
ple are successful, all well supplied. Tongues and hearts given to Buffalo-
Woman. Elk- Woman again runs away. Husband brings her back. Meanwhile
Buffalo-Woraan gets away. He siarts in search for her, but says in case of
any mishap a cloud of dust will reach to sky. He passes two camp-circles,
discovers tracks of wife and child, like thos'e of buffalo cow and calf. Soon
sees herds of buffalo, cow and calf among them. Boy (calf) tells hira that
chief bull, his grandfather, is cruel to strangers, and to cover his face.
_Calf-Boy leads Blue-Feather, his head covered, to raain herd. Calf-Boy tells
grandfather his own father has corae after hira, but grandfather says he shall
not escape unless he can identify him from the rest of calves., Calf-Boy tells
.lather he will shake right ear and raove left foot. All calves are alike and as
he tries to identify boy all shake right ear and move left foot. Fourth time,
he comes behind young calf, who shakes right ear and moves left foot, and
says that is Calf-Boy. Grandfather says father must dance with them four
nights and four days. Calf-Boy is allowed to dance for f-ather, -who has only
two legs. Then grandfather says they are to have a race and he allows Calf-
Boy to run for his father. Blue-Feather ties his eagle feather headdress to
Calf-Boy's tail. Main-Bull, with .assistance of minor bulls, sings four songs
and at close starts race to high- hill and back. Calf-Boy in lead, on account of
breath-feathers. Buffalo when running fall down hill. Sorae are killed,
others crippled, but Calf-Boy wins race. Grandfather now says there will be
rayths, tales and stories for four days and nights and father will have, to listen.
Oldest bulls, steers and cows gather in circle, rest of buffalo sit down to lis
ten. Calf-Boy determines to sit close to father and gets stick. At daybreak,
on third night, Blue-Feather falls asleep and snores. Story ends. Calf-Boy
tries to wake hira up. He only raises his head. Buffalo walk over Blue-
Feather and trample hira in dust. Cloud of dust rises to sky. People at camp-
circle see the cloud and know that Blue-Feather has perished. Birds and ani
mals are eraployed to search for body. Crow gets to spot and hears person
groaning, but fails to find reranants of Blue-Feather, so with other birds. Blue-
Bird arrives and finds tiny piece of eagle breath-feather groaning, Blue-
Bird takes it to carap-dircle and drops it in center. People erect, sweat-lodge
and take it inside. Son of Blue-Feather (by Elk-Woraan) comes out with bow
and four arrows, two black, two red. Boy takes black arrow and shoots it up
in air and says in loud voice. "Get out of way, father !" Sweat-lodge moves
at bottom. Sho''ots red arrow, crying as before. Lodge rnoves on sides. Shoots
black arrow. Sweat-lodge moves at top. Walks away quite a distance and
shoot.= red arrow and says, "Get out of way, father ! Get out !" Blue-Feather
coraes out, alive, brushing his hair, and looking around carap-circle. — D.
i46.^Blue-Feather and Lone-Bull.
Man on journey strikes trail of woraan. He wishes he could overtake
and raarry her. He starts in direction of trail and comes to bunch of blue-
stem grass and finds pieces of sinew and triraraings of raoccasins. He comes
to several such places and finally sees sitting woraan with beautiful painted
robe, raending raoccasins. He stoops to take look at her face. He speaks to

474 Field Columbian Museum — Anthropology, Vol. V.
her and she asks hira if he has wished to raarry her. He agrees to take
her and go horae with her. They start off' and corae cross river and land ?.t
big tipi facing toward sunrise. It has sun disc at back and four smaller
discs in front and is decorated vvith rattle pendants and porcupine quill. They
enter tipi and when night coraes on they go to bed. Before sunrise, woraan
goes out, leaving man in bed. Husband awakes and sees buffalo cow graz:ing
few paces frora bed, -ndiich is buffalo wallow. Tipi has disappeared as woraan
-went out of it. She changed into buffalo cow. Man gets up and advance.'-,
toward cow, which turns around and becomes -woman again. They journey
on to another divide and after wading river come to big tipi, well ornamented.
They enter and when night coraes, retire. In raorning, tipi disappears and
woraan again turns to buffalo cow, but becomes real woman when husband
walks toward her. They go on again and have similar experience, which
occurs also on two following days. After wading across river on last day they-
conie to, big camp-circle, ifluminated, just after sunset. Woman is to be very
quiet and go ahead. She throws her robe over hira that they raay appear as
one person going to her father's tipi. They enter and father is pleased to
have son-in-law. He tells daughter to kill one of her little brothers and boil
hira for raan's meal. She kills him with club. Father tells her to be care
ful in skinning his hide and to lay it aside in heap. The boys were yellow
calves, brothers-in-law to the new husband. When calf's hide thrown in heap
it becomes live animal again. Husband is not perraitted to go out alone. On
three occasions father tells daughter to keep husband inside for certain length
of tirae. There was to be a round-up of game, into carap-circle, and every
body would have to receive blessing. On fourth day father cautions daughter
again. When all people gone, husband pierces tipi with awl and peeps out.
He sees vast raultitudes standing in two rows frora black cottonwood snag.
Close to snag is raan with big club, ready to strike. As man strikes snag,
people come out from base. First coraes person with cut nose. He runs at
full speed between lines and returns, going into butt of snag, after iraraense
number of huraan beings have come into camp-circle and become victiras,
they are chased throughout carap-circle and slaughtered for food. Husband
thinks of unmerciful slaughter, and after some time has elapsed tells wife he
wishes to call for general round-up. Wife tells father, who agrees and says
husband is to designate day. Wife then pregnant. Husband sends her to tell
father he would do act to-raorrovv. He then raakes bow of last rib, with two
red and two black arrows. Wife tells father, who has just eaten his meal of
huraan flesh. Husband coraraands wife to raake pemmican out of brother-in-law'.=;
flesh. When wife prepares pemmican she gives birth to boy. Husband goes
to black snag carrying bow with four arrows and pemmican. People from
camp line up ready to receive blessiijg and have bi^ slaughter again. He takes
big sticli an^ strikes snag with all his might. Out comes person with cut nose,
running at full speed toward slaughter place. Husband strikes snag continu
ously and vast number of human beings corae out frora butt. Cut-Nose has
returned to snag and is about to enter when husband strikes him dead. He
then calls to people to come back and taste pemraican. They return, take a bite
of peraraican and are saved from death. Husband is chief of big iCarap-circle
of huraan beings. Other people become enraged and decide that Lone-Bull
shall chalTenge husband for exhibition of power. Winner to have ruling power.

Abstracts — Dorsey and Kroeber. 475
Young boy of humari husband goes to the father and says that Lone-Bull
has two soft parts about his body, in front below neck and at flanks (kidneys).
Boy returns and then Lone-Bull sends him to tell father to prepare for duel.
Husband takes bow and four arrows and walks to open r-pace. Lone-Bull
starts for antagonist, warns him to get his power ready and raakes terrific
rush at him, but misses, as husband dodges. Lone-Bull rushes at man three
other times, but always misses. Lone-Bull tells man to take good look at hira
and he walks around and around, with bow and arrows, inspecting his body.
He sends arrow through Lone-Bull's heart. Other arrow he sends into his
flank, and Lone-Bull staggers, vomiting blood, and drops dead. Man return-;
to camp-circle with glory. Lone-Bull comes to life again and sends boy to
tell father that all calves are to be collected at one place and if he can dis
tinguish hira (son) frora the rest, he shall win the day. Boy tells father
he will move his left. ear. All yellow calves come together, and as all raove
left ear, man cannot distinguish his son, until the fourth tirae around when boy
moves left ear and stops. Father points hira out and again wins the day.
Lone-Bull then, proposes a race, consenting for boy td run for his father, who
has only two legs. Man ties an eagle breath-feather to boy's tail and he wins the
race. Lone-Bull sends raan word that there .will be dancing for four days and
nights and if he can dance continuously without sleeping he will win the day
for good. Before dance begins, father fastens four sraall turtles to Calf-Boy's
feet. On raorning of third day raost of animals have fallen asleep in standing
position within sunken holes. By evening dance is over and buffalo have
disappeared. Calf-Boy does not sink in ground and therefore it is victory for
his father. Lone-Bull asks boy to go and tell father that thereafter they will be
harmless to his fellow-men and their flesh shall be his subsistence. They
will protect themselves by hearing and sraell and run away. To remedy this
a murderer is to eat a piece of huraan flesh, and then they will be at close
range. Lone-Bull sends boy to ask his father what he shall have for his^
backbone. Man in reply sends war bonnet. Afterwards he sends to know
what he shall have for tongue, and raan sends raiddle eagle feather ; for eyes,
two pieces of hail; for heart, sraall air sack (from vine which grows On wil
lows and cottonwood); for, lungs, sorae "water foara"; for horns, two wing
feathers; for larynx, moon-shell; for intestines, Mexican blanket; for gullet,
straight pipe; for tail, eagle breath-feather; for kidneys, two red stones;
for liver, big raushroora; for brain, white lime-clay; for blood, red paint in water;
for bronchial tube, flute ; for teeth, elk teeth ; for hoofs, eight black stones ;
for shoulder-blades, white eagle tail; for ribs, eagle wing feathers; for spleen,
beaver's tail ; for storaach, cottonwood bark ; for spinal marrow, long pith
of sunflower weed; for tallow, cottonwood pith; for ears, two bear's ears;
for arm muscles, rattle; for hair, jet black hide of bear. Lone-Bull's entire
body is made up of these articles. — D.

iJTJlVf "DIVERSITY UBRARY

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