ANTHROPOLOGICAL RECORDS

11:1

SEVEN MOHAVE MYTHS

BY

A. L. KROEBER

UNIVERSITY OF CALIFORNIA PRESS

BERKELEY AND LOS ANGELES

1948

SEVEN MOHAVE MYTHS

BY

A. L. KROEBER

KWATNIALKA OR JACK JONES, INTERPRETER

BLEID ARAO FCAESOY       J NLO,NRRTRO ASAH TR

SEVEN MOHAVE MYTHS

BY

A. L. KROEBER

ANTHROPOLOGICAL RECORDS

Vol. 11, No. 1

ANTHROPOLOGICAL RECORDS

EDITORS: A. L. KROEBER, E. W GIFFORD, R. H. LowIE, R. L. OLSON

Volume II, No. I, PP. I-70, frontispiece
Submitted by editors August I7, 1945

Issued August 6, I948

Price, $1.25

UNIVERSITY OF CALIFORNIA PRESS

BERKELEY AND LOS ANGELES

CALIFORNIA

CAMBRIDGE UNIVERSITY PRESS

LONDON, ENGLAND

MANUFACTURED IN THE UNITED STATES OF AMERICA

CONTENTS

Page
Introduction  .   .   .   .   .   .   .  .   .   .  .   .   .   .   .   .   .   .   .   .   .  .   .   .   .   .  1

I.   Cane   .   .  .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .  4

The narrator.                                         4
The  Cane  narrative  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  4
Song scheme and narrative outline . . . . . . . . . . . . 19

The Cane song scheme . . . . . . . . . . . . . . . . . 19
Movement of the narrative . . . . . . . . . . . . . . . . 20
Apparent inconsistencies .20
Handling of the plot  . . . . . . . . . .            21
Supplementary  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  23
II.  Vinimulye-pgtge  .  .  .  .   .   .   .   .   .   .   .   .  .  .  .  .  .  .  .  .  . 24

The  tale  .   .   .   .   .   .   .   .   .   .   .   .  a  .  .  .  .  .  . .   .  .  . 24
III.  Nyohaiva  .  .  .   .   .  .   . I  .  .  . .  . .  .  .  .  .  .  .  .  .  .  .  .  27

Circumstances and nature of the story . . . . . . . . . . 27
The  Nyohaiva  tale  .  .  .  .  .  . .  .  .  .  .  .  .  .  .  .  .  .  .  . 28
The song scheme .35
IV. Raven .37

Narrator's statements.                               37
Outline of song scheme  . . . . . . . . . . . . . . . .37
The Raven story.   . . . . . . . . . . . . . . .    .38
V. Deer .41

Discussion  .  .  .  .  .  .  .   .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  41
Variations in song scheme . . . . . . . . . . . . . . . . 42
Words of songs.       . . . . . . . . . . . .       .42
The Deer story.       . . . . . . . . . . . .       .42
VI. Coyote .46

Circumstances of the recording  . . . . . . . . . . . . . 46
The  tales  .   .   .   .  .  .   .   .   .   .   .  .   .  .   .   .   .   .   .   .  .   .   .   .  46

A:  Dreamed  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  46
B: Dreamed .48

Children's stories: C, D, E .48
More stories for children: F, G,  . . . . . . . . . . 48
VII. Mastamho .50

The  informant  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 50
Content  of  the  myth  .  .  . .  .  . .  .  .  .  .  .  .  .  .  .  .  .  . 50
Schematic  outline  . .  .  .  .  .  .  . .  .  . .  .  .  .  .  .  .  .  . 51
Quality of the narrative  . . . . . . . . . . . . . . . . 52
Main narrative: Mastsnho's instituting . . .52
Supplement: Thrasher and Mockingbird institute sex life .64
The lists of manufactured words . . , . . . . . . . . . . 67
Appendix I. Mohaye Directional Circuits . . . . . . . . . . . . 69
Appendix II. Mohave Names .70

ILLUSTRATION

Interpreter and narrators  . . . . . . . . frontispiece, facing v

[vii]

SEVEN MOHAVE MYTHS

BY

A. L. KROEBER

INTRODUCTION

paper is an endeavor to make a beginning    pleasure of singing; as an expansion of the spo-
nt on a scholarly debt long in arrears.     ken tale; or as a "gift" of lamentation for a
1900 and 1910, I spent considerable time    dying or dead relative.

IMohave Indians, both in the vicinity of      The Mohave validate what happens in their lives
and with visitors from there to the Uni-    by referring it to their dreams. Success in life,
Summaries of the data recorded, and some   the fortunes of a person or of a career, are be-
-of concrete detail, have been published    lieved to be the result of what one has dreamed.
place or another, most coherently in two     A Mohave dreams among other things--or perhaps

of the Handbook of California Indians      above other things--of the beginnings of the world
. But I kept deferring presentation of      in the far distant past.

er data, in particular of the mytholog-        He dreams of being present at the creation and
ratives, many of which run to unusual       witnessing its events. Thereby he participates in
The tales offered herewith comprise in      them and gets certain knowledges: powers for war,
ut half of the Mohave narrative material    for curing, for success in love or gambling. Such
tebooks. This is exclusive of the "Great    mystically dreamed powers are what really count in
f pseudo-historical moving about and         human life, the Mohave firmly believed. Over most

of clan-like groups, my unfinished re-     of native North America the acquisition of power
of which runs to about the length of the    by dreams or visions of spirits is the basis of
ales presented herewith.i                    shamanism; and where religion is simple, it is

quality the narratives of the Mohave re-      largely constituted of sham aism. The Yuman tribes,

tnot only those of the other Yuman tribes    however, have evolved the special belief that the
Colorado River, but also, to a consider-     visions are not of the spirits of now, but of the
ent, those of the Shoshonean Indians of     spirits and great gods of the beginning of the

California. The typical story of the       world. This group of tribes in their philosophy

.is not a relatively rapid narrative of      transcend time and project their souls back to the
it a detailed elaboration still further      origin of things. This act they call dreaming. The

by the inclusion of a song series. A       basic and most significant dreams are not those of

ght be characterized as a web loaded         last night or of one's adolescence, but those which
heavy embroidery of songs which carry an     one had before birth--while still in the mother's

1 stimulus of their own, and at the same    belly, they say. It is these prenatal dreams which
ow the plot with a peculiar decorative      the newly born baby and the child may forget, but
yand charge it with-a feeling tone which     which come back to the growing boy and to the man

of secondary importance the sort of con-    when he hears others singing or telling similar

y of character, motivation, and action       experiences. As they see it, the tribal mythology
we expect in a narrative. This is a para-      is thus first learned by personal participation in

of how I expressed myself in regard to       it as an unborn soul. Secondarily, it is strength-

o mythology in 1925. It holds probably       ened, clarified, and perhaps adjusted by what one

t forcibly for the Mohave. Many of their  learns from others. Some old Mohave of my acquaint-
seem to appeal to them more in the manner    ance admitted that they "also heard" or learned

ornamental pattern than as a portrayal of     their special lore, usually from blood kinsmen, in
ed sequence of events. Essentially all       addition to dreaming it; but all denied having been
my ths are told in an almost ritualized      "taught." The distinction may seem verbal to us,
IThey are not, strictly, rituals; but their  but I am sure that it is not verbal to them.

and singing largely take the place of          Now and then a person will admit having learned
rituals in the culture. The songs which      a story from others, apparently without any sense
to the great majority of narratives can      of inferiority therefor. Mostly, however, the old
with equal suitability for a dance at a     men claimed to have dreamed what they knew. This

l or victory celebration; for the mere       was without any very evident sense of pride about

it--in fact, dreaming was so common that it would
h fragmentary beginning of one of these       be only what one had dreamed, not the fact of

o r war legends is given in Handbook, pp.       dreaming, that could give distinction. I am sure
775.                               ~~~~~~~~~that my informants believed they had dreamed in

F .                              ~~~~~~~~~~~[1]

2                                       ANTHROPOLOGICAL RECORDS

the way they said. A people starting out with        each stage varies considerably more. Obviously, i
preconceptions such as these would not be likely     his recollection is uncertain whether he sings

to be able to explain matters in terms of what       three or four songs at a particular point, he isj
we consider psychological reality. I suspect         unlikely to carry precise minor variations of hi
that many men, as they grow older and perhaps        melody fixed in his memory.

begin to sing song series with their kinsmen,           For convenient reference, I have followed the
begin also to brood about them in periods of in-     plan of putting into a single paragraph each sec
activity. Their minds presumably run on the im-      tion of a story which a narrator told as a unit
plications of the words of the songs, until,         until he said that here he sang so many songs a
under the spell of the tribal theory, they come      the episode. Informants fell of themselves into
to believe that they have in their own person        habit of thus punctuating the narrative by menti
seen the events of the far past happen.              ing the song numbers. These paragraphs I have t

At any rate, informants now and then mention      numbered consecutively for convenience in refer
in the midst of their mystical narrative, randomly   to episodes; and a list of captions correspondi
and in the most matter-of-fact way, "Then I saw      to the paragraphs has usually been added to ser
him doing so and so," or "I was there," or "Then     as an outline of the song scheme and guide to t
he said to me."                                      story.

Those narratives which the Mohave evidently          Most of the tales take a night to tell, or a
consider historical, and they are the longest        night and part of the morning, or up to two nig
of all, the Great Tales, come unaccompanied by       according to the narrators. If anything, they

singing. The story of the actual first beginnings    underestimate the time required, in my experien
of the world seems also to be without songs; and     It seems doubtful that they would keep an audie
so is the prolix account of the origins of cul-      through periods as long as this; and I have the
ture, of which I give a version herewith under       impression that many of them had never told the
the title of Mastamho, the culture hero. Matters     whole myth continuously through from beginning
of "history" are in the Mohave mind related to       end. They also found it difficult to make clear
matters of war, and are therefore clean and hon-     what sort of occasions prompted the telling. Th
orable. Cosmic origins, however, seem to be felt     oretically, when it is not a matter of a dance
as allied to shamanism and doctoring. Now the        a funeral, a man both narrates and sings, telli
doctor can cure, but he can also kill; and there     an episode and then singing the songs that refe
is consequently some reluctance to sing, or          to it, until his audience drops off or falls as
even to hear, series of doctoring songs, no doubt       It remains to characterize the tales themsel
because of their associations with illness. The      and their style.

songs of a good many non-shamanistic narratives         If the narratives are long, they almost inev
are danced to when there is a festival or gather-    tably show minor inconsistencies. The narrator
ing. Each story has its appropriate dance step,      say that a thing is done four times, and then p
as it has its characteristically recognizable        ceed to narrate six variations of it. Contradic
songs, and its prescribed rattle, struck basket,     tions of plot may occur through lapses of memo
palm slap, resonating pot, or other accompanying     or shifts of the narrator's interest. Sometimes
beat. There are even one or two kinds of singings,   is difficult to decide whether this has happen
notably Pleiades, for which,-I could never learn     or whether the interpreter or recorder misunder
that there was a narrative and the two songs of      stood. This holds for a number of discrepancies
which are simply sung over and over again for the    the first tale, that of Cane, which are noted i
dancers. The non-shamanistic song series are         detail in the discussion and footnotes. Such in
"given away" or "destroyed" (t5upilyk) at the death sistencies proved difficult to clear up with in
of a relative. If he dies gradually, they are sung   ants: explanations had a way of introducing new
during his last one or two days and nights. If he    discrepancies. On the other hand, most narrator
dies suddenly, they are sung from then until his     keep pretty successfully to the main thread of
cremation. This is considered equivalent to the      their plot and proceed in its development in a
destruction of property for the dead. But, as the    rather prolix, step-by-step, orderly manner.

Mohave say, after a time a man forgets his grief        Major inconsistencies are due to shifts in p
and begins to sing his songs again.                  ticipation or identification of the narrator

The songs accompanying any narrative seem to      hearer with the characters. He who seems to hav
run from about a hundred to about four hundred.      been the hero, turns evil without warning and o
All the songs of any one series are variations on    sympathies are enlisted for a new personage.

a basic theme, which most Mohave can recognize       is a quality which is also notable in southern
and name on hearing. Most of the variations pre-     California Shoshonean myth narratives. I suspec
sumably are improvised according to a pattern        that the Mohave feel less need than we of parti
style. It seems impossible that hundreds of minute   pating with their personages, both the story
variations should be kept separately fixed in mem- its setting being so formalized and stylized.

ory. An informant's listing of the localities or Where fighting is involved, motivation becoi

stages of his story at which he sings is usually     particularly elusive. The main thing seems to    l
fairly consistent from one listing to another, that there should be war and the happenings thi
But the number of songs that he says he sings at go with war. Hence, in place of a definite sen

K ROEBER: SEVEN MOHAVE MYTHS                                    3

tification of the teller or hearer with         Most of the tales are given some tie-up with
the other of the personages, there is        Ha'avulypo in Eldorado Canyon and the first god

sense of foreboding or of the inevita-      Matavilya and his death there; or with Mastamho

of what will happen. This is not confined    who succeeded him and his Avikwame which we call
*les which professedly deal with war,        Dead or Newberry Mountain--both north of Mohave

8 in the Cane myth, and, with reference    valley. These tie-ups seem to be for placement

instead of war, in that of Deer. In the    reference: they indicate that the events occurred
the identification is particularly ob-      in the beginning of time. Sometimes an incident
Jaguar and Mountain Lion create a pair of    of the creation serves as the introduction of a

order to kill them for the benefit of       tale; or it may be only alluded to. The heroes or

ure Walapai. But a full three-quarters of    personages are preponderantly boys, sometimes even

tells about the Deer, their thoughts      miraculously precocious babies. Then overnight

tings; so that it is difficult not to       they may have grown up sufficiently to get married.

as what we would call the "heroes" of     These irrationalities or surrealisms of time should
* If so, they are unquestionably tragic     not be disconcerting when one remembers that to the

Mohave the whole basis of knowledge of myth is due
.tales are given their great length less     to a projection from the present into the era of

ental complications of plot than by        first beginnings--is the result of the utter oblit-
of detail. The most common expansion      eration of time on the mythological and spiritual

phical. There are long travels. If no      level. Even the culture hero Mastamho is sometimes
ocur on the journey, many places are        described as merely a boy; so are the future

ess enumerated, and the traveler's         tribes whom he is instructing; at times the inform-
or thoughts at each point, or what he      ant refers to himself as a watching and listening
owing or living there, are expatiated on.   boy. There is an evident feeling that the eras

ye evidently derive a satisfaction from     dealt with are those when everything in the world
ntal journeys with their visual recalls     was fresh and young and formative.

ningS.                                     I have put the Cane tale first because it has

yen the physical movement of the whole      more plot and less of mere prolixity, geographical

sts only in the mind. How people will      or otherwise, than the others. Next follow three

an fight is told and sung of, but in the    stories that to the Mohave are concerned with war:
elf the entire journey is that from the     Vinimulye-p&t6e, Nyohaiva, and Raven. After that
the front of the house in which the two     comes the story of Deer, with animal actors; and

heroes grow.                              then some fragments on Coyote, without songs and

er method of expansion is more stylistic.   perhaps unorthodox, secured from a woman. Women are
going to happen is discussed first, and     not precluded from dreaming, but on the whole the
is told over again as a happening. There    Mohave seem to have no great interest in women's

ents between personages.on whether to      dreams. The last is another tale unaccompanied by
or that; whether to understand an event     songs, the long one of Mastamho, which is essen-

y or in another; or as to what is going     tially an account of the origin of human and tribal
en later.                                   culture.

I. CANE

THE NARATOR                                      B. Two Brothers Go Off

The story of Cane, Ahta, more properly Ahta-          lb. Now there were two brothers there. They

'amalyale, Long Cane, was told me on three days      stood east of the house and told of it. They did
between April 24 and 27, 1904, with one day of        not speak, but sang. They sang of its posts, the
intermission, by a middle-aged man named T6iydre-    rafters, the sand heaped around and over it, and
k-avasak, or "Bluebird," who said he had dreamed      the other parts. (4 songs.)

the tale, beginning at Avikwame. I neglected to          2. Their names were Pukehane, the older, and
write down personal or biographical details about     Tsitsuvare, the younger.4 They went north a sho
him, and dare not trust my memory at this interval. distance, where there was a little gravelly plao

This story has more plot interest than the        and thorny cactus. The ground-squirrel, hum'ire,
majority of those which the Mohave profess to         lived there. When the two brothers came, it ran
dream and sing to. It might be described as a         away, crying like a boy. It had never seen them
tale of adventures on an almost epic scale, and      before. They stood there and sang about it. (3
it does not systematically account for the origin     songs.)

or institution of anything, although a bit of            3. Then they went north again a very little

cosmogony drifts in toward the end.                  distance.5 There they saw a rat, hamalyk. They d

The version recorded was told carefully and       not kill it, but looked at it and sang about it.
accurately. There are a number of internal dis-       (2 songs.)

crepancies, especially as regards relationship           4. Now it was sundown. They struck their fire
of the characters and topography, which are con-      flints,6 made a fire, and sat by it. They did no
sidered in a section following the story itself;     eat anything all night. In the morning they were
but the plot is well constructed and maintained.      hungry. One thought that they should kill the ra

The song scheme is also given after the tale.     and eat it. His brother said: "That is good." So
The songs are accompanied with a double beat of       they killed the rat and ate it. They stayed the

a stick struck against the bottom of a Chemehuevi     that day, thinking. The next day, in the morning
bowl-shaped basket. Cane is not danced to.            Pukehane, the older brother, said: "We have no

The Cane type of plot recurs in another kind      place to live." TKit6uvare said: "Yes, that is t
of Mohave singing called Satukh6ta, of which         Where can we get wood to build a house?" Now P

only a brief outline was obtained. The singer of      hane was intelligent; he was born thus. Therefo
Satukh8ta beats time by striking his palm against     he made sticks out of his saliva.7 Thus in one d
his chest.                                            they built a round house. At night they went int

THE CANE NAiATIVE                    it. (3 songs.)

5. Now it was three days.8 In the morning the

A. Kamaiavtta Killed at Avikwame            hunted rats. When they killed a rat, they hung i
A.          by its head under their belts. Pukehane said: "I

la. All the people at Avikwame had gone out of    do not think this is good." Then he took9 two ne
the house and had sent for (the great snake in the   sacks,10 and they put the rats into them and car
ocean to the south) Kamaiavtta.1 They thought it    rned them on their backs. At sunset they came ba
was he who had killed Matavilya and they wanted to    to the houise. Now two men lived at Avikwame, Hat
kill him. No one knew this to be so but all be-       'aqwao0t6e,11 their father's older brother, and
lieved it. Then when he came they killed him, and

his bodv lay stretched over the earth. When he was        4Both names refer to cane. Hipkke is the pen

boad    ltokay stretchedfo  i  al    h   ate        o  the root" or butt. Hipulke-hane is probably th
dead, I  took a piece from his tail, the rattle       full form. Tsitsu-vare is said to refer to the

nearest the body. I took it for good luck. Several    points of the cane. In the text, a and a have be
tribes dream about this killing: the Yuma, the        rendered u and a in these two names.

Maricopa, the Kamia, the Walapai, the Halchidhoma,        5"About 50 yards," not far enough to necessi
and others down to the mouth of the river.3           a new name for the place.

_____________                                             6Like wheat, cloth, etc., a Spanish absorpti

integrated into the culture.

1"Sk-ratlenak-gret."Als Ku aivet  or         "Hika, his saliva, important element in magi
M "Sky-rattlesnake-great." Also Kumaiavete         and therapeutics.

8One day since leaving Avikwame they had spe
2The narrator believes that he has seen and        in thinking, a second in building the house, thi
heard what he is relating.                            is the third.

3The Kamaiavete incident seems to be mentioned         9Created by magic out of nothing, by reachi
only for the purpose of fixing the time and place        I

of the beginning of the story. The myth properly         10Ayu, carrying-sacks of net-work such as th
begins at this point. Most Mohave song-myths be-      Paiute and Chemehuevi use.

gin with an allusion to the death of Matavilya,         11Hatpa, Pima; aqwa9-, yellow. The second par
of which the Kamaiav^ete story is an after-incident, of the name is not certain.

[4]

1KOEBER: SEVEN MOHAVE MYTBS                                       5

a  Hatpa-'aqwaoGtge said: "I will live     the door, the younger west of it.16 The woman went
younger brother's sons (ivitk). I will       back into the house, put on a (pretty) dress, and
with this man (Nume-peta) who is not my     beads around her neck. She took a white peeled

And he came and lived with them. So       willow stick, qara'asap, to sweep the dress under
three. In the morning, the two boys        her thighs so as not to crumple it when she sat

ting rats again. As the rats were shot,      down. 17 Tied to the top of her dress she had two

eked. The boys stood and listened and       bags of paint (k6mkuvl), one black, one red. When
1,(1 song. )                             she came to the two boys standing outside the door
n they came back, Pukehane said, "Some      she did not go to the older, she went to the

after a time will do like this: let me        younger: she liked Tsitsuvare. Pukehane said, "She
far you can shoot." They bet their arrows,   is mine." His younger brother said, "No, if she

r shot far. The younger did not shoot far    were yours she would come to you." The older said,

lost all his arrows. The quiver was        "She is mine." The woman said nothing. The older
he tied it around his waist. He said,      embraced her. The younger said, "Do not embrace

t>bet the rats that I killed." Then he lost  her. She belongs to me." He embraced her too and
[rats. They came home and he had no arrows    they both held her and pulled. Pukehane became

?ats, only his bow. Their father's older      tired. He stood aside. "You are the better; take

saw them. He said, "Why do you not do        her," he said. So now they had one woman: Tsit-
This is wrong. Do not do it any more. That    suvare had her. (1 song.)

what I came here for. I came in order that       9. They started to go home from there: Pukehane

go hunting you bring them here and I eat." wanted to. They had far to go, too far for one day.

So they slept in the desert where no one lived.

itpa-'aqwao9t6e said, t"tle are three men     Tsitsuvare made a bed. Pukehane said, "My brother,

,.see you two do not sleep but sit and wake.  when you marry, both of us sleep with the woman.18

men live in a house everything is ready     That is what you said." T6it6uvare had not said

when they come home to it. But there is     that: Pukehane only wished it; and Tsitsuvare did
here and that is why there is no wood       not let him. Then in the morning Pukehane said,
r, If you get a woman she will cook."         "Let us go, my sister-in-law."19 (1 song.)

said, "Yes, we will do that." That night       10. They started. At noon, when they came to the
stretched his hand to the southeast to-     house, the woman was ashamed, because it was the

Maricopa and got corn in it. He got much    first time she was married. IHatpa-'aqwaogt6e said,
d it in the corner of the house. Then he      "I want to see my younger brother's daughter-in-

his hand out northeast, toward the         law." She did not look up: she had long hair--

ja Paiute, and took wheat.13 Now they had     down to her hips--behind which she hid her face.

s of food.                                   The old man took her by the hand, led her inside,

and took her around the house. He wanted her to

C. The Brothers Get Wives                grind corn. Now the three men felt glad, when they

saw her grinding corn. They looked to see how she

It the morning the two boys went west. 14     worked; all of them smiled. "See how beautiful she
was a man who had a daughter T6eseIilye;       looks," they said. She was clean and wore beads

ywanted to get. As they went west they        around her neck and on her ears and wrists, and a
,bird hanging in a tree in a cage of red and   dress of willow bark, and was painted. (1 song.)

woven cloth.13 The bird was hwet6e-hwetse.15      lla. In the morning she was going to make mush

that girl has a bird," they said. (1 song.)   of the corn she had ground. The two brothers were
<When they reached the house, Pukehane did      still in the house. The old man was outside: he

the bird with his hand, but caused the      wanted to help her cook. He poured the corn into
(sic--the bird?) to be outside the door. The    the pot and she stirred it and put in salt.20
Xwas singing: the woman was inside; she came

new it in front of the door, and said: "What       1T

S peple  re yu wh hav  com? Tht bid   lThe door was sohlye"pe, woven of willow inner-
of people are you who have come? That bird      bak

to me; do you not know that? It watches         17

ing I have when I go out to gather seeds."          A piece of coquetry or swank, rather surpris-

boys stood and laughed, the blder east of    ing in a culture so meager in its material aspects.
oboys                                             18t"You at the vagina, I at the anus." While the

Or Numg-t-veta. Nume is the wildcat; nume-     younger slept with her, the older sat up, had an

erection, tried to clamp it under his thigh and
the jaguar -                                    sit on it, could not.

50f. note 6.                                       19Hunylk. The term denotes any female affinal
|J notes, after a correction, say that she      of a man (except his wife's sister) irrespective

dTsetilye's daughter; but the correction may     of generation, and all male or female affinals of

error since later the woman is said to       a woman (except her sister's husband).
been Tsese'ilye, daughter of Sun. Cf.

*s 35, 38, 52, 54, 58, 60, 63, 68, 75, 78, 83,      20Axi informal domestic scene, such as could

on the confused relationships and names of       still be seen forty years ago. The cooking is in
tam characters.                                 front of the house: the ground corn is boiled;

the old man stands by and assists; eating is in
;i6A yellow bird.                                or outdoors, men and women together or apart.

6                                     ANTEROPOLOGICAL RECORDS

23

When there was enough, she boiled it, gave some     makes a streak on her thigh."    (1 song.)

to the old man, put some in a dish for the two         15. Now there were two women to work, and it

boys, and took it inside to them. Then the three    did not take them long to grind enough for mush.
ate together; the old man sat outside. When the     One of them built a fire and put a pot on it;

sun set they built a fire in the house near the     the old man came out to help them. When the wate'
door. When it was dark the house was warm and       boiled, the old man poured the, corn into it and
they stayed there. The two brothers did not say     one of the women stirred. She put in salt and

anything. Their father's older brother spoke        tasted it; there was not enough, and she put in
again. He said, "This is one woman. If you get      more until it was good. Now she gave the old man
another, it will be well. Go east and take Sun's    some. She put some in a large dish and took it
daughter." That is what the old man said.           in to the two boys. They ate together, the two

llb. In the morning the two boys went east.      women and the two boys. At night they all lay
When the sun was halfway up they heard a cock2l      down indoors. The old man thought, "It is not

making a loud noise, telling the time. (2 songs.)   right: one of them has two wives. They are two

12a. Very soon, after four or five steps,        brothers but one has no wife." He said, "You are
they saw a cage hanging, Sun's daughter's cage,     two brothers, but the older has no wife. He must
with red and blue cloth tied to it for ornament:     have a wife too. In the morning go north and get
it was hanging high. The two boys came to it,       one for yourself also. Kukho-metinya's2' daughte
took the cock out of his cage, and put him by        is the one that I want you to find.?? In the morn-
the door. He crowed and the woman heard him.         ing the two boys went north. Then Kukho(-metinya)
She said, "What sort of men are you? Do you not      met them, flying in the air. They said, ??The bi

know anything? That cock belongs to me. He takes     is intelligent: he flies to meet us." (2 songs.)
care of me and stays with me always. You have           16. When they came there, there was a bird in
spoiled him," She went back into the house, put      a cage. It was a kukho.24 They took it out with
on her dress and her beads, and came out. TMit-      their hands and set it by the door. The woman wa
6uvare embraced her. His older brother said,         inside, heard it, came out, and saw the bird. Sh
"She belongs to me." "No, she is not yours. She     said, ?"Where are you two from? You are foolish.

is mine," said the younger. "No     she is mine,?   you know that that is my bird in the cage? Why d
said the older. The older was unable to hold        you take it out?" They stood and laughed. She we
her. "Well, she is yours," he said. Now the          inside again, put on her dress and her beads, an
younger had two wives.                               came out. She went to the older one and he embra

12b. They started to go. The woman looked back   her. The younger wanted to come to her also, and
and saw her house. She said, "I thought my house     said, "She is mine." But Pukehane said, 'tNo, she
was (already) far away, but it is only a little      not yours, she is mine." Then Tsitsuvare said,

distance." She stopped and urinated. "Wait and       she is yours.?? He let him have her, because he h
stand, while I tell of my home.?? She meant that    two already. Then they started home. (1 song.)

now she was going with them and would live with         17a. When they came to the house the old man
them and would not go to her house any more.         took her by the hand, led her inside, and wanted
(2 songs, about her house.)                         her to grind corn. Now there were three women

13. They went on again. Now all the stars         grinding and it did not take long. The old man
had been made, 22 but the two boys were wise, had    helped them cook. They gave him some, and the
dreamed, and knew all. They said, "We will tell      three women and the two brothers ate together.

about the stars; of mountain sheep (Orion), and      sun set, it became dark, they built a fire in th
of Hatsa (the Pleiades)." (2 songs, about the        house. The two brothers did not speak: the old

constellations.)                                     was thinking again. He said, "Now you two brothe

14. In the afternoon they came home. The (new)    each have a wife." Pukehane had his bed in the

woman sat down outside at the southeast corner       southeast corner of the house; T6ituvare, at th
of the house. She was ashamed, and did not go       -southwest; the old man lay in the center of the
indoors with them. She had long hair, down to        house. He said, "Tsitsuvare, you have two wives;
her thighs; she did not say anything. The old        Pukehane, you have only one. I think it will be

man was ready for her to grind: he had a metate      best for you to get another. If you each have two
prepared inside. Now he came out, took her hand,     it will be well. If one of you has two and the

and led her indoors. Then she ground corn. As        other only one, it will not be right. I want you
she ground, blood flowed on her thigh. They said,    to go south to get one. Get Tankusahwire?s25
"Look at her, she is menstruating: the blood         daughter." That is what he said that night.

21                                                   23MoeMhv-btthfatothmein

Kwaluyauve. Cf. the flint, wheat, cloth, etc.     eMore Mohave--eboth the fact of the mention

The cage, however, is native: all the river tribes   when nothing hinges on it, and the fact     the
kept bird pets in stick cages. In 86, however,       woman goes on preparing food for them.

the woman?s bird is a masohwat.                         24Kukho is the yellowhammer or red-~shafted

flicker. Kukho-metinya is the girl's father and"
22The creation is recent in all these tales.      flieskto meet thge. yon   a;adth       il'ep
Night comes on as they travel, apparently; but

they arrive in the afternoon!                           25This is again a bird.

KROEBER: SEVEN MOHAVE MYTH                                        7

b In the morning they went south. They saw     not want the top." He cut the top off and gave it
cokoro bird in a cage. The cage was woven of    to his older brother: he wanted the bottom part
rid blue string. They had not come there yet:    where it is large. Pukehane said, "A little boy

ywere going they saw it. (1 song.)             like you takes a little piece from the top." Tsit-

When they arrived, they took the bird in      suvare said, "Don't you know when there are two

hand, set it at the door, it walked about      brothers the younger wants the most of everything?

The woman heard it and came out. She said,    I want the large one, you take the top." Pukehane
t bird is mine. It takes care of me. It lives    said, "Very well. It is good." T6it6uvare said,

me always. You know why you have done that!"    "If you had not given me the bottom but had left
8 as if she were angry. She was not angry        me the top, I should have cried, because the

She said that. She went back into the house      younger always wants most and if he does not get

t on her dress. She put it on, and beads on     it he cries. You thought I would cry. Well, my

ck and ears and wrists. TMit6uvare, the         brother, I feel happy." Tsitsuvare wanted to break
r, saw her come out but did not go to her.     the cane with his hands. Pukehane said, "Wait!

his older brother embrace her. He said        You are able to break it with your hands, but do
. He thought, "It is well." Then they went    not do so. We have both dreamed well. We have no
North. They came home the same day. The         knife here but I can get a knife to cut it with."

women were grinding corn. The new one did      (1 song.)

go inside: she was ashamed and sat outside.         21. He did not make a knife. He put his hand

old man took her in. He gave her a metate        out to the west and had a knife in it. The younger
t3} four of them ground. When they had fin-      asked, "How many joints shall we cut?" "Three,"

'they made mush: the old mah helped them:       said Pukehane. (2 songs.)

ted to taste if there was enough salt.            22. Then Pukehane cut the cane at the butt. He
*id "If there is not enough, put in more.        was holding the top end, his younger brother the

is right, set it off the fire." Then they      bottom.end, but Pukehane wanted that. Tsitsuvare
km some. They put more in a large dish and      said, "No, you said you would let me have it!"

it inside. All the women and the two young       "No," the elder said. They did not break it: both
ate together. At sunset they built a fire        of them held on. TMit6uvare did not want the top;

e. Two women went to the east side of the       Pukehane wanted to take it all: but his younger

two to the west. The two men were lying       brother held fast, and he could not take it away
corners shading their eyes with their         from him. Pukehane was larger and knocked his

(6okouk). The old man lay in the center of     little brother down, but Tsitsuvare held on: he

e. He got up, thought, and said, "There      did not let go, he held tight. Then Pukehane put

pother thing good to have: it is cane. When      his foot on his brother's belly: still he held on:

play on it the sound goes as far as the sky      He nearly died, but he kept his hold. When Pukehane
everyone can hear it." He said that in the       saw that his younger brother was nearly killed, he

stopped. He took hold of him and made him stand up.
D. Quarrel over Cane: Elder Kiills Younger       "Well, my younger brother, I will let you have it,"
D. Quarrel over Cane: Elder Kills Younger        he said. The older was a doctor: he had dreamed.
lBb In the morning the two brothers went west,    He thought, "Well, I will let. him have it, and

t.west. There were no clouds but there was   '   after a while I will kill him." Tsitsuvare said,
t~ing and it thundered. Tsitsuvare said, "Do     "How must we use them, long or short?" Pukehane

hear that? I think that is dangerous " Puke-     told him, "The Yuma make them long, of four or five

s8aid, "Well,. I do not care. Perhaps it will   joints, with a hole right through them. We do not
w11, perhaps it will go wrong. We will go         do that: we use three joints." (2 songs.)

: it does not matter where we die. We do          23. Then they went back and came home. They laid
1know. Do not mind: if we both die in this land   the cane on the ground. They told how they had
ill be well." (1 song.)                          brought it. (1 song.)

19 They went on west. They climbed up a mesa.26      24. When the two boys sat down, the women had

y stood and looked down. Then they saw cane       wheat bread27 ready and gave it to them. They began
ituvare was glad to get it. Pukehane said, "Do    to eat outside. The old man came out from the house
tgoyyet! Wait! Good ones do not grow everywhere:  and saw the two boys about to eat the bread. The.y

ow in only one place. Wait until we tell       had not swallowed it yet: their mouths were full.

them. I will tell about the roots (butts?)      The old man said, "Did I not tell you that that was
lakrge roots that they have." The younger broth- dangerous? I said not to eat anything with salt in
ttood and listened to what the older one said    it28 until you have washed yourselves." They spat

ut the cane roots. (1 song.)                    it out. When it was nearly sunset they built a fire
20 They went down t tthe cane. There was a        and all went into the house. That night the younger

to the east: Pukehane put his hand on it.        one became sick: he had the nightmare and talked to
e wasa a caneat the west: his younger brother s

thi hand on that. The younger one said, "I do

7Mo.ilya, baked in the hot sand .

IIRiver terrace of gravel.    I         In              at is one of the most frequent Mohave taboosl .

8                                      ANTHROPOLOGICAL RECORDS

himself.29 Before it became day, Pukehane started     They took these bones out of his body and so

to go outdoors. He could make people go to sleep     killed him. Then they went to Avikwame, Pukehane
with GavOGapanye. He held it in his hand and         taking his own two wives with him.33 Tsitsuvare'
struck a house post. So they all went to sleep:      wives and Hatpa-'aqwaogt6e stayed, stood, cried,
his younger brother too. Then Pukehane went out-     and sang. When it was dark the old man took a

side, took the cane, and decorated it with his       knife and cut the two women's long hair, and his
saliva.30 In the morning he said, "Younger           own. One of the women was pregnant. (1 song.)
brother, why do you not get up? Do not sleep: a

common man is always doing that. You are likely                      E. Birth of the Hero
to get sick. Get up and help me." The younger

sat up. Pukehane had already finished painting           29. They cried all night. In the morning--the
his cane. Tsitsuvare came out and wanted to           had not thrown their food away, and had corn and
paint his. He did paint it: but when he held it       beans--they ate. Then Sun's daughter went back t
out to look at, there was no paint on it: it         her home; the other woman (TMese'ilye) and the o
looked dark (unpainted) to him. He said, "I          man were still in the house. In the afternoon t
thought I had painted it well. I think I shall       woman said, "I am going to have a child. I have
die." He threw the cane away to the north, went      pain on each side of my belly." Then the old man
indoors, and lay down. Then Pukehane sent for        said, "Yes, that is the way." At night the child
people to come for his brother who was about to      had not been born yet, but it sang. They heard i
die; he sent for Nume-peta at Avikwame. When a        talking and singing inside. They said, "He is
man will die they send word of it about and be-       Ainging. We hear it." (1 song.)

gin to sing. (1 song.)                                   30. The old man said, "That sort of a boy wi

25. The two brothers had birds in cages. The      be somebody; he will be a shaman. When he is a

younger had five kinds: pariGi (shrike), sak-         he will make me be lile a young man again. I am
waGa'alya (magpie), agikwa (woodpecker), atsy8ra,     glad." Then the boy said from inside, "Too many
Ginydre (sparrowhawk). Pukehane took one of them,    people are passing by the house. I Km going to
peeled the skin off its head, and let it go. One      rain so that no one will come by while I am bei
he skinned on the back, one on the belly, one        born: I want no one to know or hear or see it.

over the ribs, and one under the eyes. He threw      do not want people to know when I emerge." (1 s
the pieces of skin away, and let the birds loose.        31. The woman could not sit still from her p
They flew up and fell down again. The sick man       She crawled around into the corner of the house
said, "I think I shall die: I never saw that         and outdoors. Then the boy said, "Sit still. I
before: my birds look different." (1 song.)           to emerge." He did not know where to come out,

26E When the sun was halfway up, Nume-peta        the mouth or anus or ribs. He said, "Sit still.
arrived with his people. They crowded around the     Keep your legs still, so that I can come out; d
sick man and began to cry. Nume-peta said, "After    not move them!" The woman said, "Old man, do yo
awhile, people will always do that; they will        hear what the boy in me says?" The old man said,
burn them too. Now, two men go get wood: get          "That sort of a boy is wise. He will be a shama
timahut6i."31 (1 song.)                              When it became day the boy came out. They made

27. Pukehane had made his younger brother         hot sand to lay him on and covered him with hot
sick. Therefore he did not stay by him but by        sand up to his neck. (1 song.)

Nume-peta. T?it6uvare said, "Move me a little            32. The night the boy was bom   it rained. (F
so that I can tell of all my bones before I die."     in the north) Nume-peta thought, "I believe that
(1 song.)                                            child has been born and has mnde the rain. If o

28. The twomen got wood. When they brought it,    of you goes there today, you will see the child.
Pukehane and Nume-peta were thinking what they       A man went: he saw the child sitting in the doo
wanted to be in the future: they wanted to teach      Hatpa-'aqwaogt6e asked him, "What do you want?"
the Chemehuevi, Yavapai, Walapai how to do. The      The man said, "Nume-peta sent me to see this chi
sick man was not dead yet. Then they took his        Hatpa-'aqwaoGt6e said, "Yes, it was born this m
rib out to use for a skin-dressing tool. They        ing." So the man went back and told Nume-peta.

took his kneecap for a shinny ball. They took        Nume-peta said, "Did I not know it? The child is
his shinbone, cut off each end, and used it to       wise and will be a doctor. It made rain so that
juggle up and catch on the back of the hand.32       no one would know it was being bom; but I knew

for I am a doctor too." Then Nume-peta took his
A 9Nyave,lt itc8uk, ghost ill. The victim is     people and Pukehane, and they all came to see t
in pain, like crazy, thinks he is talking with       child. They said, "We will look at it. If it is

30                                                a boy, we will kill him, because he will be a d

3 Instead of marking it with fire. It is not    tor and will kill us; when he is grown he will

clear whether the paint consisted of his saliva,           .  B   i  it i a

or whether he used spittle to moisten his pigment. u     lk    u   fl    sagr,w          ilntkl

31t grwIntemonan;tetnepee                            will be well: she will work and get water. A

dIdnt knows int. emutis        h   nepee          girl will do that, but a boy will not do that:v

3                                    ~~~~~~~~~~~will kill us." Now they all stood at the door
3"The Walapai and other tribes play much with    ________

bones like this.n--But, like the Mohave, not with

human bones, except in myth or fancy.                    33They did not burn the body.

KROEBER: SEVEN MOHAVE MYTHS                                    9

at the child. Hatpa-'aqwaoGt6e hid the      will stay here too. He is wise: he saved me or I

penis, drawing it back to the anus. Then    should have been dead long ago. I want him to stay:
said, "No, it is not a boy, it is a        he can beg around the houses and get something to

it were a boy we would kill it, but it     eat and water to drink. He can live in that way and
." So they all went back. (1 song.)        be well; but I want you to go west." The woman took
hn the woman suckled the child and sang.   a little round dish37 and put glowing coals into

made them think that the child was a       it. So she lit her way, to know where to go.38 Then
was a boy but they would not let them      she went off westward, traveling by that light. When
(l song.)                                  she was gone the boy thought about her. He thought,

"Why have I sent my mother away like a bird? A

F. Shinny Game with Father's Foes            bird's nest is on the desert; it sleeps on the des-

ert, where no one lives." Then he was sorry for her
The child grew fast. In four, five, six      and cried. (2 songs.)

smiled and laughed. In a year it was as        36. That night when there were only the two of
that (gesture), and walked around and       them there, the boy told the old man, "I am going
Now Nume-peta and Pukehane came again       to leave you. You stay here. Listen to what I will
1 their people. They played shinny with      do." He thought he would do something to the people

man's kneecap. Then the child, dressed     that played with his father's bones, but he did not

1, went out to watch, not knowing those     yet know what. Then the old man Hatpa-'aqwaogt6e said,
Some of them gave him a bone to make a       "It is well. You will die somewhere and I will cry

for he wore a dress and looked like a      for you here. That will be all. I can live. I am

ry day he went to play where these         not very old yet. I can go about begging for food.
gpayed, and at sunset came back to his       I will come to people's houses and they will give

So it was three nights: the next night it    me something to eat, for they will know me and that

our. Then his mother told him, "That      I am poor and hungry. I shall live like that stay-
bone you play with, is from your fa-      ing on here." Then in the morning they all came
our father traveled to be married. And he    there to play ball again. They had short shinnY

to get cane, he and his older brother.     sticks, nearly straight, not long and curved.3

er was wise: he was superior to the     When the boy saw them, he went outdoors, took earth
the older was a great doctor. He made    and rubbed it on himself, so that no one would see
r brother sicken and die. That bone is    him, or know him; for he wanted to take away their
father, and so is the bone they play      ball. So he turned himself into a halyetanekit6e
with. (2 songs.)                          lizard.40 Now they played. They came near him: he
n the apparent little girl said, "I       was lying by the side of the playing field: no one
know that. If I had known that it was       knew it. Now they played toward the south and back

of my kin I should not have played with    again, four times, and one side won. Then the boy
.b said and cried. He cried all night       seized the ball: no one saw him take it: no one

suckled. In the morning when the sun      knew he had it. He went back to his house. Now he
he went under the shade; he was tired from  wanted to throw it, but did not throw it yet: he

lay down and slept a little. Then he       wanted to know in which direction to throw it. 41

e insect gono9akwe'atai34 sat on his       First he wanted to throw it north, but did not.
he slept and said, "All of them play      Then he was going to throw it south, then west,

e bones. They think it is amusing but      then east. He kept it in his hand and stood there.
bad thing. They are not the bones of an     (1 song.)

If they were animal bones it would be          37. When he had told (kanavk) of the far heavens

they are your father's bones." When       (amaiyeitse) four timns, still holding the ball, he
dreamed that he sat up. He went back        struck the ball with a stick and it flew west like
house. That night he wanted to send his    a meteor (kwayn). It fell in the mountains and

home: he did not want her to live there      broke them and killed the people who lived on them:

r.35 He told her, "Go west.38 These        it killed them all. The boy stood and heard. He

re are my relatives but they do not        thought, "No one is there now: they are all killed!"
right. They said they would kill me. I     Nume-peta and Pukehane said, "That boy! I knew he
here. The old man, my (father's) uncle,   would do it: he has killed all those people. He

will kill us too. You shall see: he will do that."

insect that.lives in trees, does not fly,
ks like halt89a.

Tesetilye was her name"--her fatherts, ante.    37KwaQki-mareko, almost as deep as a pot.

,his confusion, see note 58. Another confu-      38Travel by firebrand is a Yuman habit. Rio de
to that in 29 it is Sun's daughter (wife no.   los Tizones was the first European name given the

goes away and Tsese'ilye who gives birth     Colorado.
ehero, as confirmed by his now sending her

west; whereas in 82b, 86, 87, he travels east 390f bone? The ordinary Mohave shinny stick is

oin his mother, and in 90 her father is Sun. a yard long and definitely bent at the end.

Where she had come from, if she is Tsese'ilye 40The tip of its tail is blue: cf. note 95.
-Tsese'ilye's daughter) and not Sun's daughter. 4iTypical hesitation of Mohave narrative.

10                                     ANTHROPOLOGICAL RECORDS

The boy did not hear them, but he knew (what they     He left the snake lying there, and went south,
said). He was glad and laughed and shouted and        to Amai-nye-qotarse, did not stop there, and

ran. He ran north to Avi-kwutaparva: There he        went on south to Kamahnulye. Two men were hunting
stood. (2 songs.)                                     there. When they killed a deer they did not cook

it but ate it raw: He saw their red mouths and
G. Journey South to Sea                 was afraid of them. He saw that they were wild-

cats (nume). (5 songs.)

38. When he stood there at the river he thought       43. The two wildcats went off east and he went
how to cross it. He said, "I thought I was a man      on south. He came to Aha-kuminye. A horsefly

who knew everything, who had dreamed well." Then      (hoane) lived there at the edge of the mesa in a
he piled up sand, four heaps, so high. He began,      cavity. It came to him, lit on his back and
at the nearer end, to level them with his foot.       shoulders, and flew off again. Then the boy

Then the river was full of sand all the way           thought, "It is intelligent like a man. It knows
across, enough to walk on. So he crossed and          something. When it sees me it comes to meet me."
stood on the other side, the east side of the         (1 song.)

river. He thought which way to go, whether east          44. The horsefly flew away and did not come

or south. Then he thought, "Well, I will follow       back. Then the boy said, "That is not a man. If
this trail south." (1 song.)                          it were a man he would come back to talk to me.

39. He went downriver to I5O-kuva'ire,42 did       will go on." Then he went on south to Hotfrveve.
not stop there, but went on to Aht5ye-'iksamta        There were astake trees there on the mesa: there
and Qara'trve. There it was sunset and he slept       he saw that a hummingbird (nyenyene) had its nes
in the thick willows and cottonwoods by the river     (1 song.)

bank: it was a good place to sleep, with much            45. He went on south to Sampulya-kwuvare. The
brush. Many birds were in the trees: early in the     he told the name of that place. (1 song.)

morning they all awoke and made much noise. Then         46. He went on south to Atsqaqa. There he fol
he could not sleep well: he tried to but could        lowed the (Sacramento) wash up eastward, away fr
not. So he sat up and listened to the birds call-     the river. The day was bright and there were no
ing. Tinyama-hwarehware43 was sitting on a tree       clouds. Then he told about clouds, for he wanted
singing loudly. When a boy sleeps somewhere alone     the air fresh and the day cooler because it was

he is lonesome and afraid; so this boy was afraid     too hot to walk. He did not stop but kept on goi
and could not sleep. Then he said to the birds        talking of that. (1 song.)

and the insects, "You make too much noise. I can-        47. As he went on, soon there were clouds all
not sleep. Be quiet!" So they were quiet and he       over the sky. He came to Hanyikoits-kwamve,

slept again. (2 songs.)                               crossed the wash, and went southward toward the

40. After he had slept he got up and went          mountain Akokehumi. Then he came to Avi-ahnalya
south. Then he came to the hill Selye'aya-kumit6e.4   (Gourd Mountain). (1 song.)

(1 song.)                                               48. He went on south but not very far. He had

41. He went on south to an overflow lagoon,        not yet come to Avi-alisa ("screw-mesquite moun-
Hanyo-kumasOeve.45 From there he went south a         tain"), but stood and told of his going there.
little distance to where the ahtsye grass was         (1 song.)

high. There a rattlesnake stuck up its head and          49. He went on south and reached Akokehumi.
shook its rattle noisily. When he saw the snake       There he saw a spring: a single screw mesquite

he was frightened: he had never seen one before,      grew there. He said, "a think this is my food: I
He nearly died from fear: he stood unable to          will eat it. There is water here too; so I shal
move. (2 songs.)                                      be alive. I was lucky to find this spring and t

42. Then he made the rattlesnake lie still         tree." He stood by the tree and sang. (5 songs.)
without shaking its tail, making no sound, and           50. Then he pulled the mesquite-screws off t
not biting. He kicked it and threw it with his        tree and ate them. When he had eaten, he drank

feet, four or five times. Then he picked it up,       and went on. He went south to Ahwata-kwimat6e.'7
and used it for a belt, and put it around his         There used to be people who danced there, who

neck and into his mouth. So he played with it,        turned to stone. At first they were men, but n

and the rattlesnake died and he threw it away.        they were many rocks standing up; and the boy s
He said, "I am not afraid of you. If you were dan-    that. (2 songs.)

gerous to me you would bite and kill me, but you are     51. He stood there awhile, then went on sout
not dangerous and so it is you will not bite me."46 He came to Amata-kuhultotve. There there grew w

grapes (ahtota) on the ground: they were ripe a
42I6o-kuva'ire is upstream from Fort Mohave.      he picked them and held them in his hand and

43An insect "like a butterfly," with wings and    played with them. He did not eat them. (2 songs.
a long belly.                                           52. He threw them away and went on south. He

44East of Fort Mohave.                            came to Hakutsyepa, Bill Williams Fork: he follq
45A little east of where the wagon road,jof       that creek up east. Then he met a badger (mahwa)
1904 ) oro sse s the irrigating canal .

46An~ unusually direct reaction on the wish.-        47IJorth of Bill Will iams Fork; also now calld
fulf illment level .                                 Williams River .

KROEBER: SEVEN MOHAVE MYTHS                                     11

d when it! met him. He did not try to        of the river, going fast, running, walking, and
>t and the badger ran off. He paid no atten-  keeping on. (1 song.)

1it followed the creek up east. He went on       64. He went on until he came to the sea (the
and came to Aha-ly-motate. There were sand    Gulf of California). The waves were high. When

tains and caves there, and he told about     they came up on the land and went back, there were
41 song.)                                     holes and some of the water did not run back, but

Us stayed there awhile and played. Then he    stayed in the holes and made ponds. A crane (nyaqwe)

a trail south and came to Avi-su'ukwilye,   was there. He said, "That is an eagle (aspa): it
11. There he stood on a mesa. Ohflt6ye,      surely looks just like an eagle." (3 songs.)

Bgrass, grew there. He saw a jack rabbit         65. The bird flew off eastward. He said, "That
.that. He thought, ??Its body does not look   bird is afraid of me: it flew away.?? He walked

Wan's, but it feels when it gets hungry,      along the sea to the east. As the waves came and

eats. I thought it knew nothing, but it       went they left shells there: hanye, aht6ilye, aha-

son9thing: it knows that that is good      nye-amokye, tamaGe, ahaspane, and two other kinds
2 (1 song.)                                 used by doctors.50 He knew that these shells were
Tn he followed along the sand ridge,          good to wear. No one had told him, but he knew.
on it, going south. Far away he saw high     He took them in his hand and played with them.

they looked as, if they were near, but     (2 songs.)

ire far. They were called Avi-melyehwdke:        66. Then he threw the shells away and kept go-

goiwg there: he arrived when it was nearly    ing east. He looked back to the west and saw ducks,
K (3 songs.)                              heard them making a noise. He thought, "What are
here he slept. It was (Western) Yavapai       those? They have feathers. They are like persons,
., In the morning he did not want to go       but they are ducks." There was a large flock of

eouth. He turned northward and came to       them on the sea, close together. (2 songs.)

po. (2 songs.)                                67. He went on east. Where a little lagoon 51
Jrom there he went on north to near the       came out of the sea, there was a hat6mpa?auve.

toSelye aya-Iita.48 There he stood, wanting   He lived in that lagoon. The boy saw him fishing

the river to the western side, to Kuvukwi- and was afraid. He thought, "I will tell about
tsong.)                                      him. Then I will go on.?? (2 songs.)

en he did as he had done before. He made         68. He went on, not following the edge of the
es of sand and leveled them into one ridge   sea any more, but north and northeast. Soon the

feet and made the river dry enough so       sea was far away. He came to a gravelly place, a
could walk across, and came to the west      good level place. There he saw a'i-kume5l trees
the river. Now he was at Kuvukwllye. He      (mountain or desert trees with curved thorns--
can stand here and tell the names of        catsclaw acacia?) He told of them. (1 song.)
'tains." (3 songs.)

* tumed south again and came to Aha-kumiGe      H. Marriage and Contests with Meteor and Sun

a spring. He thought no one had seen it

iI found this. No one knew of it." People       69. He went on east or northeast. Soon, in a

the spring, but he thought not. (1 song.)   level place in the desert, he saw women's tracks,

went south to Amata-hiya, "earth-mouth."   four women's. The tracks had been there a year but
re was a hole or crack in the ground, red   they looked as if they had been made the same day.
od. He saw it and thought, "How did this     He said, "I think I kncw these four women. I know
'be?" He walked around it looking in, and     who they are. I think they are Sun's wives.?52

,over it. (1 song.)                           (5 songs.)

'Be went and came to T8ske. There he stood       70. Going on to the east, he found a house. No

the name of that place.49 (1 song.)         one was there. He said, "Sometimes people go away
ing south again he came to a low mesa,      and their house is empty." He went in and stayed.
ce called Yelak-Imi, "goosefoot." (1 song.) He had in mind the four women. He said, "I think
Going on he came near the Yuma country.       the oldest of those four sisters knows me." He

d on tIh mesa, looked down on the ground      did not say this aloud: he thought it. He did not

ing, and saw much cane. He thought, "How    want anyone to know that he had come: he did not
cane cow to be here? I did not think it      want anyone to see him. "But the oldest one will

*re. I will go down to see it." (2 songs.)    know me, I think," he said. He slept there. He pulled
He went down to where the cane grew, broke    out one of the sticks from the east side of the
iece as long as a flute, and played with
came (abreast of) Enpego'auve, the Cocopa

ns, south of Yuma. He kept along the edge         50For which reason the narrator did not like

to name them. Perhaps they are used in poisoning.
Hanye are small clamshells cut into shape of a
r                                    ~~~~~~~~~~~frog (hanye) and worn as a gorget.

Thre are two Selye'aya-'ita. This is the          5iThe hat8mpa'auve is described as looking like

*rone, well south of Mohave territory.         "a large horse with feet like a duck's and a tail."
r                                      ~~~~~~~~~~~~52They are called Sun's daughters later, and
0Heis near Yuma land now.                      then his wives again. See notes 54, 58.

12                                    ANTHROPOLOGICAL RECORDS

house and made a little fire of it and slept. In    don't want my basket spoiled." 'lhen Tasekyl

the morning he made a wind to blow away the         brought her own basket. She said, "Come, help
ashes so no one would see he had been there, and    Take him up with your hands and put him in the
smoothed the sand inside the house to c6lemfhis     basket." But her three sisters turned away. T
tracks. He thought, "I will tum  to cane. I         stood and would not look at him: they vomited:-
want the wind to blow me away into the bushes.      none of them helped her. Then she herself gat
The oldest sister will find me." Then he went       the flesh and bones and put them into the bas
out and lay there in the brush, a piece of cane.    Sbe said, "Help me put it on my head: I want

He left his shadow inside the house. (2 songs.)     carry him to the house." Her three sisters did

71. The four women came near. The boy was        want to help her: he was too old and maggotty
singing loudly. They could hear him from far.       stinking: they would not come near, but stood
He was telling the names of the four women. The     around. "Do it yourself," they said; "take the
oldest was called Taseky8lkye, the next Ahta-       basket up with your own hands and set it on y
t6a6re, the next Ahta-kwasase, and the youngest     head." So she took it up and carried it to the
Ahta-nye-masape. Then the youngest said, "My        house The others folloMwed her. Then Thseky

oldest sister, do you hear him say that? He calls   said, "Make a fire." She wanted hot sand. Whe
you first. He names you too, and you; and me:       was hot, she poured water on it and leveled i

He calls all four of us. Do you know that?" The     Then she piled the mggots and flesh and bones
oldest sister said, "Yes, I know it. There were     there together and covered them with the bask
two men in the north. They were married. I think    Then she went and bathed. Her three sisters 1
this is their boy. He knows us. No one knows us,    at the thing. They did not know what she would
but this is their son. When we enter the house      with the rotten boy. She came back, took off

you will see no one there, and no tracks. He        baslet, and.a boy was sitting there, as big as
will have ti'rned to a stick or perhaps to a        that boy (pointing to a ten-year old). The t

piece of charcoal. Perhaps when you (are about      women looked at him. Tasekyalke sat by him co
to) break a coal it will say, 'You are hurtirg      her hair with her fingers; the boy had no hai
me: look out!' If it says that do not break it.     yet.53 (2 songs.)

Perhaps when you break a stick it will speak           74. The man whose house this was had four
and say, 'Look out: you hurt me!' Then do not       He was Kwayfi, meteor, shooting-star: he hunte
break it. Perhaps he will be lying in a crack       people and ate them. The four women were Sun'
of a house post. Perhaps he will turn into a        daughters54 and KwayIl's wives. Then Tasekyl

piece of cane and lie outdoors in the brush."       said, "That boy does not eat. He does not bec
So Tasekytlkye, the oldest sister, said to Ahta-    hungry. I know what he likes: he likes tobacc
nye-masape, her youngest sister. Then they went     That is all he uses for food. Ahta-nye-masape,
into the house. She said, "There is no one here,    bring a dish55 with tobacco in it." The youlnge
There are no tracks. He slept here last night       sister went and got the tobacco and gave it t
but there is no one. Put your foot on the fire      boy. He took the dish and poured the tobacco
place: There is warmth there." They drew the        his mouth: he did not take it up with his han
sand away with a stick and there they found fire.   "Do you see? I know what he likes," said the
"See, I knew there was fire here," said Taseky8l-   est sister. The boy had not enough. He looked
kye. (2 songs.)                                     around and picke3d up the tobacco stalks lying'

72. The four women stood in the house. Tasek-    the house and ate them. The three sisters la
yElkye, the oldest, said, "Look around. When        Taseky8lkye said, "I think he wants more: he

you find a crack in the house post, push some-      not had enough." Then the youngest sister gav
thing into it. If it says, 'Ana (ouch, look out),   a cane as long as a hand, filled with tobacco
you are hurting me,~ then stop. Or pick up a        The boy smoked it. He did not smoke it long:

lump of earth and start to break it: If it says,    sucked once and swallowed the smoke: he did n
'Look out, you hurt me,' then do not break it."     blow it out. The whole cane was burned up exc
They took up a coal and broke it. It did not        the end. He chewed that up and spat it out. T
speak and they knew it was not he. TasekyElkye      women laughed. They liked to see that: theyh
said again, "When you find him, do not say, 'He     never seen a man doing it.56 (1 song.)

is rotten, he stinks.8 And look in the brush;          75. TassekyElkye said, "When our husband coo
perhaps you will find him there." So Ahta-nye-      back he is tired from gambling with hoop-and-.
masape, the youngest, went west ,and the others
all about, to look for him in the brush. Then

the youingest found him: he was long dead, stink-      530r: she combed what little hair he had?
ing, rotten, full of mggots. With a stick they         54Not to be confused with the Sun's daught
scraped off the maggots. But there was no flesh     who was the second wife of Tsitsuvare and the
on him: he was all bones: he had been dead too      boy's mother's co-wife.--See notes 14, 38, 52,
long and was dry: they could not bring him to       68, 78, 83.

life. The four of them stood there. (2 songs.)         55There is no record of tobacco being stor

73. TasekyElkye said, "Bring a karri'i baa-      in pottery vessels. Evidently it is here serv
ket; I    want to put him in." But her three sis-   in a dish because it is consumed like food.
ters saidA "What for?   do not like that. I            56Oharacteristic Mohave lack of reserve.

KROEBER: SEVEN MOHAVE MYTHS                                     13

Then he is angry. We had better        (at) me there I will go to another." Kwayf came:
something to eat: we have nothing in       he had a spear (otata). He said, 'Who came into

*" Every morning Kwayf went early to        my house? I smell him but I do not see him. Tell

rrying his poles: one day he would win     me, has some one come? I know it.?? The boy heard
y lose. Now the women all took their       him but did not say a word, lying on top of a

(karri?i). Tasekydlkye said, "We are         rafter. Kwayri struck at him. The boy jumped to
gather kwinyo or what we can find. We       another rafter. KwayQ stabbed at him there. He
off, but will come back. The man who       penetrated the rafter too far: his spear stuck:
this house, KwayQ, hunts persons. The       he could not pull it out: he became tired. The

live near he does not kill: he kills      boy jumped to another rafter. Again Kwayu struck
live far away.57 Sometimes he kills        at him and his spear stuck in the rafter. He

ee men and carries them home. He cuts      could not pull it out and left it hanging in the

but does not cook them: he eats them raw.    rafter; he went and sat at the door. The boy came
a not eat them all, he slices the meat      down and sat in the middle of the house between

it on a tree. And he does not throw        the posts. "Give me tobacco, I want to smoke,??

wr bones: he puts them away. When they       he said. Kwayu said, "You are too young to smoke,

i- says, 'Grind the bones: I want to        but I will give you tobacco. You do not know how
I'We grind and he eats it. He does not      to smoke cane, for the Mohave smoke a pipe of

bwe do. I am afraid that when he comes       clay." The boy said, "I know how to do that, for
mallow you and keep you in his stomach       that is my name (I am cane).?? Kwaya said, "My

). I am thinking of that and afraid of      younger brother's son, is that you??? 60 The boy

>is why we will not go off the whole         said, "?Yes, I know you: that is why I came here.

11 come back. If you were not here we      If I had not known you I should not have come."

gone all day." So they went, carrying      Kwayu thought, "I thought that the boy born from
Bits. The boy thought, "How will he         the two brothers in the north was wise. I was

m? I do not think he can swallow me.        afraid of him. I was thinking he would kill me.??

'I have dreamed; I am a shaman, too.      He did not say that but he thought it. He said,
tdo that. Sun is my father's elder           "You do not know the small cane?" The boy said,

(navlk). Now I have come to his house.58   ?"Yes, I know it. It belongs to me. I dreamed good

me he will not let Kwayu swallow me."     luck from it." Kwayu said, "I have meat here. I

id to the house, "In the north I saw a     have people's bones ground and made into mush. I

this, a good house. A man who lives       ate of it but I did not eat it all and there is
like this does not eat people."59         some left. But I think you do not like that."

The boy said, "I do not know that kind: I do not

he stayed there alone. About noon Kwayu    like it. I know cane; but wait, do not give it to
boy saw him coming and went into the       me. I will tell you about it first: then give it
hide. He drew his breath into his belly     to me." Then he told of joints of cane.Si (2
it tight and projecting. He wanted to       songs.)62

fter. He thought, "If I lie on it he          77. Kwayui said, "Have you told all?" ??Yes,?? he
be able to pierce me. If he stabs (at)      said. Then Kwayui handed him two pieces of cane

jump to another rafter. If he stabs        filled with tobacco. The boy smoked one. It was

gone, but he still had the other. Kwayu said,

cal stylistic expression.                   "Stay here. I always go hunting. I eat whatever I

find. If I find a little boy on my way I swallow
ne, who had killed his father, whose       him; if an old man or an old woman, I eat them
fe was Sun's daughter. About the "two"      too." Then Kwayfu went. Then after he had gone,
their daughters, see above and below,       Sun came. The four women had not yet returned.

52, 54, 64, 78, 79, 83. When the inform-   Sun said, "You are a young boy, too young to travel.
appealed to at this point, he repeated       Where are you from??" The boy said, "I came this

ad said first, that the four women were             ?I

yes, but contradicting the statement in     morning.  Sun said, "There is a bad man here: he
tive two paragraphs above, that they

3 daughters and Kwayfu's wives. Perhaps

ip is specifically conceiyed at any            60Still another relationship. This would make

ent in the story, but the concepts waver    Kway1U the same person as Pukehane. Of course, kin
tdict one another as the long narrative     terms may be being used loosely in address to
ses. A kind of decorative pattern is fol-    non-relatives.

her than logical or factual consistency        GiHis father's name refers to cane joints.
d. At the same time the inconsistency

isely of the sort that is familiar in            62Here the narrator interjected the following:

dreams. This seems significant in view of    When Kwayth came home, he thought: "No one comes to
ye assertion that they dream their tales.

ouh this cannot )e literally true, they      my house; I want no one to come. I am stingy. I

nd t regess  nto  drem-mod inwant no one to see my wives' faces. I am bad and
te nd t regressingh toadries.modi           want to kill any man who has been among my wives.
of anMeaigtesois                               y brother (sic~) is good, he goes to play with

?is self-reassurance by addressing the         people and wants to be friendly; but that is not
also suggests infantile or dream phantasy.     my way."

14                                     ANTHROPOLOGICAL RECORDS

eats everybody. But he did not eat you: I think       bees (GampO): I will bet those. So they played
you must have dreamed well." The boy said, "Yes,      four times, to the south and the north and the

he did not eat me." "Where are you from?" asked       south and the north, as before, and the boy won
Sun. The boy said, "I came from Avikwame. I was       again. When he had won all those things he said,
born there, I lived there." He meant that his         "I will bet what I have won against your body.

father had died there and his mother had gone         Will you play?" Sun said, "Yes, I will bet it."
away and his (father's) uncle was still living        The boy said, "If you lose your body, lie down
there. "I left my uncle63 (Hatpa-'aqwao9t6e) in       where we have played. When I take my knife, do
the north and came here. He knows everything,         not move: I will cut you to pieces because you
but I do not. He told me, 'Your relatives live        have lost." Sun said, "It is well: if I lose I

far south.' You are my uncle:64 that is why I         will not move. Say what you like: name whatever
have come here." Sun said, "I knew you when you       part you like to cut first." Then they played
were at Avikwame. I know what you wore: you wore      for four points. Now Sun was lying: the four

cut raven-feathers." He had not (really) seen it,     women belonged to Kwayur; and the house belonged
the boy did not tell him, nevertheless Sun knew       to Kwayu, and what was in the house, but Sun

it. "You wore a woven belt and beads. I know what     said it was all his own. So they played. Three
else you wore: a white feather rope." The raven       times the boy won. Now Sun had nearly lost: onc
feathers, aqaqa soverevere, he called kwasolig        more and he would lose. Then he did not go on

soGOre. The woven belt, sorape, he called sorape.65   playing: he stepped back, and stood, and did no
The beads, nyapfke,66 he called hapany6ra. The        throw his pole, and talked, for he was about to
feather rope,67 so6ilyk nyitMve, he called kwin-      lose his body. The boy thought, "If Sun loses

yekalak. He said, "Will you gamble?" The boy          body I think he will do something to me: he wil
said, "I am poor. I have nothing to bet. My fa-       try to kill me, and I know how. He has sky-heat
ther died and my mother went away and I have noth-    (ammay ipilyta) in his body: I know he has it

ing." Sun said, "You have something at the back of    he will try to kill me with that. I have not se
your head" (in his hair). "No," said the boy.         it but I know he will do that. He will make his
After a time he said, "Yes, I have it: I have a       castirg pole stand up, climb up it, and drop it
bead necklace. But I do not want to play." He         on me and the house to kill me." So the boy tho
had hidden that, but Sun knew it. (2 songs.)          but then, "I will prevent it: I will make ice.

78. He said, "Well, I will put up what I have."    he throws his fire on the brush of the house t
Sun asked, "Will you bet your body?" The boy said,    ice will prevent it." Soon Sun climbed up his

"Yes. What will you bet against my body? Put up       and threw the fire on the house. The boy caused
your four women."68 Then they played (hoop-and-       ice to be there and it put out the fire. Sun be
pole). They played running to the south. The boy      to climb to the sky. The boy climbed after and
won and counted one. They ran and threw to the        tried to strike him but could not reach him.

north and the ring fell on his pole and he had        he slid back and stood on the ground. Sun went
two points. Then they threw to the south and he       up, jumping like a ghost. The boy said, "You

won and had three. Then they threw north and he       thought I was a little boy and did not know an
made that point and had four. So the boy won. He      thing; but I am wise. I will turn you into some
won Sun's apparel and the four women. Then Sun        thing. I will make you be what you are now (the
said, "I want to bet my house, my dishes, and         sun)." The fire was still running all around t
the sack I have in the 'house. I have made heaven     house. The four women came back and saw the fi

and earth into a sack."169 They bet, played again     Tasekydlkye said, "Did I not know that that boy
as before, four times, and the boy won: now he        was wise, that he would do something we have ne
had won the house too. Sun said, "I will bet you      seen?" The boy stood outdoors and put the thi

the lake (slough) where I bathe. I will bet you       he had won into the little sky-sack. He thought
my looking-glass water (haliyoi). And I have a        (about Sun), "I will make you be something: I

beaver who lives in the water: that is why you        turn you into something: I will make you be tw
cannot see him; but he belongs to me and I will       Some days there will be two suns (the sun and
bet him. I have a scorpion (metIse), too, and         sun dog)." That is what he did. (1 song.)

79. As he stood he thought, "Well, I will se
63Navik denotes not only f's o br but f's f's      what I have won. I will take a bath. And the

y br; but the boy's father Tsit5uvare was said to     looking-glass70 and the beaver I have won! I wi
be Hatpa-'aqwaogtse's hivetk, man's y br's ch, which   go see those " Then the beaver did not know the
would make him the boy's f's f's o br. Again, the     go          ."Tnt        be   rdd   not know th
kinships cannot be reconciled.                        boy and cried with much noise. The boy said, "

64Ct. note 58.                                     do not know me? I am the one that feeds you."

65Span. zarape, "serape" .he went to see his scorpion. He thought, "I wou
65Span. zarape, "serape."                          like to see it." The scorpion was lying still,
660btained from the Cahuilla and Serrano, the
Shoshonean tribes toward the PaciLic.

67Made b,y twisting the skin oL a large white          70A pottery dish blackened with charcoal an
bird around a cord; worn as a scarL or boa.            Lilled with,water, used in Lace painting; a mi

ethnographic detail, interesting because oL th
68The four women oL the house, Sun's "daughters." prehistoric Hohokam mirrors oL pyrites in the
69The beginning oL an episode oL cosmic mythology. Gila valley.

KROEBER: SEVEN MOHAVE MYTHS                                      15

,-the boy came, it moved about, afraid.     he was not embracing the two girls; they were
lot know me? I am the one who feeds you,t   holding him, and saying, ??I want him." "No, I

"Well, I will go to see the bee that I     want him.?? Then she also dropped her jar, for she
my bee." The bee did not know him and      wanted him too. Now the three were gone and did
sting him. It flew to him, under his       not come back. Then the oldest sister thought,

where his neck and shoulder came together.  "Well, there were three of them, but they have not
$id, "Do you not know me? Know me now: I    brought water. I will go myself and drink and then

who feeds you.?? (2 songs.)               return here to cry." She took her jar, went there,
e boy stood there: he left these things     and saw the three women surrounding the boy, em-

the playing field (matare). He wanted to    bracing him; but the boy was not moving, not saying

y. He wanted to look in his mirror.       a word. When she saw it she ran up: "Did I not know
it, "I want to see what sort of a looking   it? You like that boy: all of you want him: I knew

' When he looked; he said, t"I have no      it:"73 She too wanted him, but could not take him
I ai a bad-looking boy.?? (2 songs.)        away from the others. Now they had all come there
X-bad no long hair, only short hair like   to get water and there was no one at the house.

saw that. He went to the bathing place     Then the four women said, "We will take you to the
in northward. He came out again and        house. We do not want you to walk: we will stand,
tward. Then he dived to the south. Then    you lie down, and we will carry you." So the boy

jo the east.71 He came out and now his      lay down and they carried him in their hands. Four

below his hips. Then he wanted to make     times they became tired and laid him down. When

wind to dry his hair. He did not sit        they came to the house they spread a woven blanket,
.did not lie down, he stood. Then the       hats-h&rke, and laid him with his head against a

his hair. He came back and looked in      post in the middle of the house. (4 songs.)

H. He said, "I think I will wear eagle-       82a. The boy said, "I want the sky-sack in the

)." He put his hand out to the north      house. I have many things in it." The youngest went

le-down. Then he put that on and          out and got the sack. Then the three youngest

'himself. "That is good,  he said. Then    ground corn, for they thought, "I think he is hun-
t his hand to the east and got a woven     gry.?? The boy thought, "You three did not like me

shirt, tolyek8-pa, and a woven strip      before: you thought I was rotten. Now when you

loth (tolyek8-hare-hare) for a breech-     grind corn and make bread or mush and give it to me

I have all that,?? he said. He put his   I will not eat it.?? They made bread (m65ilya) and

io the west72 and got beads (nyapfka).      gave it to him but he would not eat. Then Tasekyvl-
"t, "When I was a boy I did not know what  kye, the oldest, ground aksamta74 seeds and made

I did not wear anything. Now I know       bread of them and gave them to him and he ate: he

ood and am wearing what I have never       did not eat the other bread that the three younger
re. I am ready now and it is good.?" He    sisters made. At sunset they went to bed: two of

ig where he had bathed. The four women     them lay on each side of him. From each side they

(at the house); he heard them. Tase-    tried to embrace him. He paid no attention to them
th oldest, was thinking about the three     except to the oldest who lay next to him on the
the boy, KwayUf, Sun), wondering which of  right side. That night she said, "Will you stay
been turned into something and killed,      here and live in this house, or go away? The man

Uof them had come back yet. t"Perhaps the   who lived here eats people. We are afraid of that.
one that," she thought. Then she said to   When he goes hunting without luck, he is hungry,

st sister, ttGet water' You have a jar    and then I am afraid he will eat me; I fear that

>yourself." "tYes, I have one,?? she said,  every day.?? Then the boy said, ?When I was north I
to get water. When she saw the boy all     told my mother, 'I am going far to the south, but
hp, se dropped her jap and went and em-     I am coming back. ? My mother is thinking of me,

kissed him. She was away for some time.   thinking I am coming to see her. I must go north to
st sister said, tV?hat is the matter with   where she lives and stay there. I will start in the
she does not come back? What did she see   morning."
went to get water?" And she sent another.

other woman came and saw Ahta-nye-masape        I. Return to Mother, Half-Brother, and
and kissing the boy, she too threw away                     Fatherts Ghost

ad hugged him. ??He is a good-looking boy:     82b. In the morning he said, tI think that man
o mrry him," she said. Then TasekyOlkye     (Kwayn) will come back today." They said, ?He has
other sister. She came and saw the boy:    enough to eat: plenty of peoplets dried meat and

people's bones ground up.?? The boy said, t"I do not
think he will follow me. Now I am ready to start.

i-sunwise circuit, contrasting with the     Are you ready??? All the women said, "Yes. t He said,
pairing of TMitguvare's and Pukehane's

t;oa ceremonial circuit in this case, but        7NoaetlsdntwarofIodyu-os

ig out to where the articles came from,        740nae ofthles wido  seed  planyofIteld-byo-' the
ohave: cloth from the Hopi to the east,        70eo      h    wl"sespatdb            h

beads from the Shoshoneans to the west.       Mohave.--.Handbook of California Indians, p. 736.

16                                     ANTHROPOLOGICAL RECORDS

"Take your baskets." Then they each took a bas-      braced him and cried. The four women stood off,
ket. He said, "I did not come here to gamble, I      looking at them. (2 songs.)

came to see my relatives. When I came he wanted         88. The boy said, "You left me and I stayed
to play with me. He wanted to bet everything,75      the house. When you left me, I hid. The people
his house, his prope.rty, and you, and I won you     playing shinny did not see me. I lay there and
too. It was not I who wanted to gamble, it was       took their ball. When I got it I went back to
he." Then they went east on the desert along a       house and struck it to the west with my shinny
valley. After a while he stood still with the        stick. The ball fell in the mountains and broke
four women. He thought, "?When I am traveling,       them, killing many people. Then I said to the o
women make too much trouble. They do not travel      man, 'My uncle, I am going to leave you. I am

fast. If I kill them, I can go fast. I think I       ing to follow my mother. I am going to go to he
will make it rain on them and they may die. It        house. If I am not sick I will come back to see
will become cold and they will freeze and die        you. ? That is what I told the old man. Then I

from that." (2 songs, about clouds.)                 and saw many dangerous things, rattlesnakes and

83. They went on and soon it rained. It rained    other dangers, but I was not afraid. I saw ani
heavily and continued to rain. They went farther     and people but I overcame them all. I came to

and the water was deep. The four women were wet.     house. When I came there this woman knew what I
Their clothes were wet and they could not go         would be like. She saved me. No one knew me, b
fast. The boy thought, "Some men do wrong. I was     she knew me. I killed Sun and turned him into
thinking something bad. It is not right: I do        sun, to be two suns. I did that; then I came h
not like it. I said of Kwaya that his was a bad      I myself killed my uncle (the sun): no one els
way. I do not want to do anything bad. That is        it." (1 song. )78

what I said, but now I am doing a bad thing. I           89. When she heard what her son had done, h
brought a heavy rain and made the four women wet.    mother said, "You have come far and are tired.
I will stop the rain. If the rain stops and the      have stood long and your legs are tired. Sit d
sun shines, the. women will sit for awhile and       I have corn and wheat. Grind it and.make mush
their dresses will become dry; then we will start    eat it whatever way you like. Take as much as
again and go on." He thought like this and the       want." Then the oldest of his wives went into
rain stopped, and they sat and rested. (1 song.)     house and took corn and parched it. The three

84. They sat in the shade with their clothes      sisters were ashamed and stood with their head
off hanging in a tree to dry. When their clothes     hanging. His mother put her hands on them, say
were dry they went on again. There was much mud      "My daughters-in-law." (1 song.)

from the rain. Their sandals (haminyo)76 were           90. When Sun79 came home, his daughter (the
full of mud. The boy ran around the women. "Your     boy's mother) told him what her son had told h
feet are full of mud," he said, and laughed.         She said, "He says he has killed Sun and turne
(1 song.)                                            into the sun. He has made him be two suns." Th

85. They did not rest but weht on. The four       the old man, the boy's grandfather, said, "?If
women wore frog shell-gorgets (hanye),77 with        has killed him, it is well. Even though it was
strings of shell beads at the back of their necks.   kinsman, it is well. If a relative is bad and
Then the boy told of what they wore. (1 song.)       killed it is right." Then the boy asked him, "

86. They went on east and came to a valley        there any dangerous things to the east?" He sa
and saw a basket-like cage hanging; there was a      "Yes: thunder and lightning. One cannot do an

masohwat bird in it; the cage was red and white      to them. Look out!" The boy wanted them to ki]
striped.. The bird saw the boy and came flying       somebody with. He wanted to make them be some-
toward him. He said, "This bird is my mother's.      thing to take with him when he went to war. So
That is why it came to me. It belongs to her.??      they talked that night. In the morning he roll
Then the bird flew back to its cage? (2 songs.)

87. He went on east and came to his mother's

house at sunset. He took the bird, put it down           78n being asked the mother?s name, the na
at the door, and stood to one side. The bird          said it was Kuvahg; that the dead father's fi
walked around at the door, and made a noise. The      wife's name was Tsesetilye, and that the two

woman came out and saw the boy. "My son, it is        half-sisters, daughters of Sun by different m

you,?? she said. "Yes, it is I,"? he told her. She    ers. Apparently either I or my experienced in

pre ter misunderstood on T""esetilyets first me
said, "I thought you had died long ago. I thought     a   recorded "Tsesetilye's daughter" instead
somebody had killed you. You have dreamed well:       "Tsese'ilye, Sun's daughter" (note 14). Howev
I did not think I would see you again.?? She em-      it is also possible that names and relationsh

changed in the narrator's mind. His story was
corded for three days, with an empty day's in
val. In any event, it is clear that names mea
7this must be Sun, whereas just before, in        little to the Mohave in these narratives: the
this paragraph and the preceding, it is clearly       talk chiefly in terms of boy, old man, woman,
Kwayui the cannibal that is being referred to.        brother, etc. Cf. note 87.

761n recent generations sandals were made of          79"Another Sun, brother of the one" that tl
horse rawhide, but not very often worn,               boy had chased to the sky and turned into the

77Standard woman's ornament. Cf. note 50.         luminary.

KRt OEBER: SEVEN MOHAVE MYTI!HS                                  17
anket and carried it on his back, going      brother." That one continued to run; at last he

did not say where he was going. When he      stood and waited; he saw it was his brother, and
his mother asked his wife, "Did you         they talked. He went back with him to where the
say anything? Did he tell you?" His          women were. (The one from the south) said; "You

i, "I heard him say, 'When I come to my      are my brother. I did not think I should see you.
house, Sun's house, I will not stay be-      You did not expect to see me, did you? I met you
o not know the old man there. ' That is      on the desert. How do you live?" (1 song.)

Lrd him say." Meanwhile the boy went on          94. "Who are you? Whose boy are you?" he said.
songs.)                                      Ahta-kwasume did not say, but asked him the same.

in he came to Thunder's place, he went      He also would not tell. Then Ahta-kwasume sang.

,le made by lightning when it struck the     In the song he mentioned his father's (sic) name.
n the hole he found a (piece of) cane.       Then the one who had come from the south said,

plit it with his fingernail into four         "I stand on Hatpa-'aqwao9t6e" (circumlocution for:
(2 songs.)80                                 he is kin of my father).88 (1 song by each of
ii he had that cane, he brought it back     them.)

ther's house, at noon. He carried it in         95. Then Ahta-hane 87 who had come from the

nd hung it outdoors. His wife gave him       south, said, '"We met here. We will cry together

t night he said nothing. In the morn-      for a little while." Then they took hotua paint;88

n wanted to see what he had got. He       with that they painted. Then they cried. They

I show it to you you will all die           burned their clothes and their baskets and all

So I will not show it to you: I will put     they had;89 but Ahta-hane did not burn the cane
lNext day he said, "You know what they       he had got from the lightning hole. (1 song.)

long ago.81 I am going to have war with        96. He sprinkled water on the ashes and walked
ii alone, but I am going, going north."      on the ashes and made the ground open wide in

'5aid, "If you go, we will go." Sun said,    four places. Their father was deep down and they
tay." The boy was going to war with Puke-    wanted him to come up. They heard him come. He

-peta, Tinya-kwaGpi, and Kwat6a-kwat6a.82    continued to come and they heard him nearer. Soon

ing they started. (1 song.)                he emerged. He had no bones, only flesh.90 The

ywent north. T6ese'ilye had also had        two boys embraced him and cried. Ahta-kwasume sat
That boy said, "I am wise too. I have        to the west of him, Ahta-hane to the east. (2
11: I know everything." He called him-      songs.)

.kwasume.84 He gave himself that name:                   J. Revenge on Father's Foes

e gave it to him. Around his neck he

and he wore it on his belt and in his          97. Ahta-hane said, "You cannot walk. You can-
b e walked, the cane in front and be-        not come with me. I wanted to see you, to see

'ttled. Now he went east: He came to         your face and .your body. That is all. I am going
kwe. There he burned the grass85 and         north." Their father said, "It is well. I have

Wting to see his half-brother from the      seen you both." Soon he went back (down), he who
en that one from the south came. Ahta-       had been T6it6uvare. Then the two brothers and

a little fire over which he was            the women went north. They went north until they
and did not see him. Then when he saw         came to Selye'aya-kumitte.91 They stood there.
d not know him: he thought he was of          Then Ahta-hane saw dust in the north, and his

r tribe and not his brother. He was           father's scalp tied on a pole, and the wind rais-

ran off east, and the other chased him,     ing the dust. 2 (1 song.)
"You do not know who I am: I am your

86 Names of the dead are not mentioned. Hatpa-
'aqwaogtse was his father's older kinsman and
still alive.

only words in the two songs are: lTauk,          87Here at last we have the name of our boy

kwatka, a chief in the north (note 82);        hero. The narrator gave it when he was asked it

ter hole; o6ik, I bring. These words          at this point. When asked previously, in the

iderably twisted and added to by meaning-      part of the story where the boy is coming near

ables like -ngau.                             Yuma tribal territory in his southward travels,
they killed his father. Perhaps the in-      the narrator said that as yet he had no name.

lusion to the dead is preferred.                 88Not ordinary black paint, but micaceous,

two last are mentioned here for the first     and glittering when ground. Perhaps a mourning
Mohave like groups of four. Tinya-m is       paint.

'watsa-kwatsa's name, unreduplicated,            89In mourning. The reunion, recognition of

the songs about getting the lightning-     kinship, and reference to their dead father

e 80).                                    finally brings on this expression of emotion.
the woman, not her father, is again             90A curious expression of unsubstantiality.

Kese'ilye. This boy would of course be         This whole Witch of Endor episode seems strange
"3' half-brother.                              in Mohave culture.

tais cane.                                        91Near Fort Mohave, to the east of it.

erhaps as a signal?                                 92Presumably from people dancing about it.

18                                      ANTHROPOLOGICAL RECORDS

98. Then word was brought to Pukehane and           had lost everything. But they did not give up
Nume-peta and Kwat6a-kwat6a and Tinya-kwagpi,          everything that they had lost; they gave up o
who were living at Avikwame with many people,          part. They gave up their clothes and dishes

Then Pukehane and Nume-peta sent Kwatsa-kwatsa         property  but they did not give up their bodi
to the two 'boys to say that they wanted to meet       (1 songi

them: he came southward and met them- at Qara'-           102. Then they said they wanted to bet aga
8rve.93 They said, "Tell them that we shall be         They wanted to bet their bodies. They too had
there. We will see them: we are going there."          lightning. Ahta-hane's lightning (horrave) wa
(2 songs.)                                             not like theirs. They said to him, "Show your

99. Kwat6a-kwvat6a said, "All have heard that       He said, "No, show yours." Then they showed i
you are coming. All know it: the news was brought      It was only light and did no harm. Then he s
to them. When you arrive they want to try some-        his: it was brighter than theirs, and quick,
thing with you. There is a large rock with roots       struck the ground, and entered it. So he won
far down in the ground. Takse94 has dug under          everything that they had bet. Then he started
the rock and broken the roots. He is to roll it,       go away. But before that he had sent the five
pick it up in his hand, and put it back where it       women back, his four wives and his mother;

belongs. There is another: Halye?anekIt5e:95 he        Hatpa-'aqwao9t6e and Axta-hane (sic, for Aht
will obey you. Your father's scalp is on the           kwasume); seven people in all. Now, when he

pole: he will climb up to get it. If he can bring      he took one of his four pieces of cane and t
it down, we shall lose, but if he cannot bring it      it west over Avi-mota.98 It burned up everythi
we shall win.?? The two boys said, ?The people who     and killed every one: Pukehane, liume-peta,

live in the north do not think as we do. They          Kwatsa-kwatsa, Tinya-kwagpi, and their people
ridicule me because they have killed my father.        Then he ran to the south. The fire had nearly
We shall arrive about noon." Then Kwatsa-kwatsa        overtaken his seven people. Only a plant like
went back. (2 songs.)                                  rushes, nyave5i-ny-ipa, ghost arrow, did not

100. That day they went up the river and came       It stopped the fire at I o-kuvatire and saved
near the others. Halye'anekit6e went to meet           those seven people. (2 songs.)
them. He said, "I will climb up to get the scalp.

If you win you will get everything, their clothes,                    K. Transformation
the men and womn, the boys and the girls. But if

I climb and cannot bring down the scalp, you will         103. Ahta-hane had made this plant grow.

lose your bodies and everything you have. Then         his brother stood by him, and Hatpa-?aqwaogt
again, if Takse can dig under the large rock and       and the five women in a row. They wanted to

cut its roots and carry it and throw it, you will      what he would do. He took off the covering of
lose, but if he cannot move the rock, you will         cane, showed it to them, put the pieces of c
win. You will win the houses, the dishes, and all      together between his hands, and it thundered.
the property of those people." Now Hatpa-'aqwaoGtse    wanted to turn them into something. Then the
wanted to see the two boys. He said, "I want to        womn flew up to the sky. They stayed there
see my two nephews." He met them, embraced them,       were the Pleiades, hatsa. Then he wanted to
and felt them over.    (1 song.)                       something for his brother. "I think it will

101. Now the two boys, came tlxere.97 Then they     best if I take him to a little lake full of
argued what they should do first. The two boys         and throw him in to be a bird and he will s
wanted Halye?anekIt6e to make his trial first.         his head, and we shall call him teristeris."
The people who lived there wanted Takse to be          Then he did that, and now Ahta-kwasume was t
first. Then Takse tried first. He took the rock,       sort of a bird. Then he wanted to do somethi
but could not throw it and it fell down just           with the old man, Hatpa-'aqwaogt6e. He thoug
where he stood. So the people who lived there          "I will throw him into the same place. I want
lost. NCw Halye?anekit6e was ready to climb: they      to be called sogOrqe.??l10 Then he did that w
told him to try. He climbed and brought down the       the old man. (10 songs.)

scalp. So the two boys won again. The people there        104. Now he alone was left. No one was th

He thought, ??What am I going to be? I think
93A mile or so northeast of Fort Mohave.            fly up and go through the air. I will be a

93A mile or so northeast of Fort Mohave.          teor, kwayQ,101 and fly into the sea."? Then
94A ground-squirrel or large rat.                   changed his mind. He thought, "No, I will no

95The blue-tailed lizard. Cf. note 40.

96Tactifying his emotion, as it were. He did

not cry, the narrator said.                                 98it was on Avi-mota, not on Avikwame, t

97Where the others lived "at Avikwame" or           these people lived, the narrator said later,
Wherethe ohers ived"at Aikwam" orexplanation. Cf. note 97.
Avi-mota ( note 98 ). Sub sequently, the narrator      exlnain      Cf    ot   7

said that when he threw his fire, the hero stood           9With a banded neck, in flocks. Elsewhe
at Tsohatave and FokupTta-tubiumpe, two spots at       recorded as m!n-turis-turis. Perhaps a snipe
the east end of Avi-mota. Presulmably this is'             100Probably the snowy owl; with "gray" 1'
where the contest took place. It iS not clear          ers.
why the localization of this important scene

was not given spontaneously.                              101A checked start toward another doublet.

vL KROEBER: SEVEN MOHAVE MYTHS                                   19

sea. When I fly up I will go south."        Para-

,went south. Just below Mukiampeve is        graph   Songs

u,102 where Kwayu's father's mother         5      1    Uncle "Yellow-Pima" joins the broth-
d to rock. He went by there southward                        ers

je, umped into the water, and sank to           6      1    Betting arrows

tm, to stay there. But, "I do not think        7a    ..    Corn and wheat from east

here," he said, came out, and went                                C. They Get Wives

-east side of the river. There he sat down.     7b     1    Girl in west has hwet'e-hwet'e bird

icking up there now. He has been there         8      1    Quarrel over the girl
r, turned to rock. We call it MNkoata.          9      1    Tsitsuvare gets her

10      1    Bring her to uncle

lla    ..    He sends them to Sun in east
SONG SCEEBE AND NARRATIVE OUTLINE             llb      2    Cock sings in cage

12a    ..     Thit6uvare gets Sun's daughter
ual for Mohave myths, a list of song          12b     2    About her house
elso provides a sort of skeleton or frame-     13       2    About the stars

the story, and, although somewhat imper-      14      1    She grinds corn

^ itseres  onvnietly  s a  oulin  of 15     2    Uncle sends them north for a third
it serves conveniently as an outline of                       wf;ylohme            ncg

kwife; yellowhammer in cage

st that follows is in a sense the inf or-    17a     1    Puncle sends them south
WVherever he said: "one song," or "four        17b     1    Hotokoro in cae
re, a paragraph has been terminated.          18a    .,    Bring fourth wife

ions thus indicated by him normally deal                    D. Quarrel over Cane: Elder Kills
lingle episode or thought, and are pre-                                   Yov er
+e8 consecutively numbered paragraphs. The

rture I have made from this procedure        18b     1    Go for cane
to break a paragraph into "a" and "b"        19      1    Find cane

first part consists of the conclusion        21      2    Elder makes knife to cut cane
cident without songs, ard its secbnd          22      2    They fight over it
als with a new incident to which there         23      1    Return home

s; as, la, lb, 7a, 7b, etc. This minor        24      1    Elder makes younger ill

device in the interest of clarity in the       25      1    Elder spoils younger's birds

.of the tale makes it that there are 111       26      1    Nume-peta arrives for the death
pragraphs of narrative as against 104          27      1    Younger tells of his bones

one s.                                      28      1    Killed by elder and Nume-peta

informant listed 182 songs as due to be                        E. Birth of the Hero Ahta-hane

the 104 stations or stages of incident:

of less than wo p7   statio . Ti    29      1    Younger brother's son sings inside
we of less than twvo pr station. This                      his mother

efor Mohave song-narratives. There was         30      1     The unborn child makes rain
single song for 54 stations, or more than      31      1    He emerges

t,them. He sang two songs at 38 stations,      32      1    Spared because disguised as girl
t five, four and five at three each, and       33      1    Suckled as if a girl

only once, at the next to final inci-                      F. Shinny Came with Father's Foes

34      2     Shinny played with his father's knee-
narrative breaks naturally into sections                      cap
ters of uneqal length  Tothese I havecap

ers of unequal length. To these I have        35      2     Boy grieves, sends his mother away

itles, and have entered these captions,        36      1    Steals the shinny ball

enience of orientation, both in the text       37      2    Knocks it west as meteor into moun-
narrative and in the song scheme outline.                      tains

ter follows.

G. Journey South to Sea

The Cane Song Scheme                     38      i    Crosses river on four sand piles

39            Sleeping at Qara'erve, wakened by

birds

Songs                   .                      40      1     South to Selye'aya-kumit6e

-   A. Placement in the Cosmogony    41      2    Frightened by rattlesnake at Hanyo-

Kamaiav6ta killed                                      kumasgeve

42       5   Wears snake as belt, sees wildcats
B. Two Brothers Go Off                           at Kamhnrilye

4    At Avikwame: parts of the house        43       1    Met by horsefly at Aha-kuminye
3    To North: Ground-squirrel              44       1    Hulmmingbird nest at Hotflrveve

2      A little north. Rat                    45       1    On southward to Sampulya-kwuvare

3    Rat eaten; house built                 46       1    Wants cooling clouds as he goes east.

up SacranEnto Wash

t                                    ~~~     ~~~~~~~47  1  Cloudy as he goes south to Gourd
P'The name means meteor's paternal grandmother.                  Mountain

20                                      ANTHROPOLOGICAL RECORDS

Para-                                                 Para-

graph  Songs                                          graph   Songs

48     1     Proceeding south                         89      1     She calls the wives daughters-in-
49     5     To Screw-mesquite spring at Akoke-                       law

humi mountain                          90     2      Boy questions his mother's father
50     2     To petrified dancers at Ahwata-                          (another Sun)

kwimAtse                               91     2     Goes east to get lightning cane
51     2     Finds wild grapes at Kuhultotve          92      1     Travels east to war on father's
52     1     Eastward up Bill Williams Fork,                          relatives

meets badger                           93     1     Meets his half-brother

53     1     South again to Avi-su'ukwilye,           94      2     They identify their relationship

watches jack rabbit                    95     1     Mourn together

54     3     South along sand ridge to Avi-           96      2     Call up their dead father

melyehwdke

55     2     After sleeping, north to Avi-hupo                         J. Revenge on Father's Foes

56     1     Northerly to river at Selye'aya-         97      1     Traveling north again to father's

'ita                                                  killers

57     3     Crosses on sand piles to Kuvuk-          98      2     Foe sends messenger to meet at

wilye                                                 Qara'Orve

58     1     South to Aha-kumiGe spring               99      2     Conditions of contest arranged

59     1     On south to Earth-Mouth gap             100      1     Old man Yellow-Pima embraces both
60     1     On to T8ske                                              boys

61     1     On to Goosefoot mesa                    101      1     Hero boy wins the contest

62     2     Near Yuma land, sees cane in bot-       102      2     Destroys foes with his cane light-

toms                                                  ning

63     1     Breaks off cane, travels on down                               K. Transformation

past Cocopa Mountains

64     3     To Gulf of California, sees surf        103     10     Transforms wives and mother into

and crane                                             Pleiades   brother and old man
65     2     Plays with sea shells                                    into birds

66     2     East along shore, sees ducks            104      2     Flies south as meteor, turns into
67     2     Sees Hat8mpa'auve monster in lagoon                      rock M6koata by river
68     1     Turns inland northeast to catsclaw

acacias                                           MOVEMENT OF THE NARRATIVE
H. Marriage, and Contests with

Meteor and Sun                    Bluebird was a competent narrator in making
69     5     Tracks of four women in desert          his story move while retaining concrete and viv
70     2     Reaches their empty house, hides as     detail. There is not the actionlessness of Rave

piece of cane                         the bald outline manner of Vinimulye-p&t6e, the
71     2     Returning   the sisters are warned      constant self-communing of Deer, or the delibe

of him fy the eldest                  repetitive prolixity of Mastamho. The tale aiw
72     2     Youngest sister finds him, rotten       progresses. Either there are incidents crowding
73     2     Eldest revives him                      into a situation of emotional interest; or, whe
74     1     Feeds him tobacco

75     4     Women go gathering   warn him of        this flags, as in a long journey, the stages of

their husband Meteor                  travel are passed through with conciseness. The
76     2     Meteor comes, fails to kill him,        direct story appeal of Cane seems to me greater

gives tobacco                         than that of the other Mohave narratives here
77     2     Meteor leaves, Sun comes, wants to      presented.

gamble

78     1     Sun loses belongirgs, then body,                     APPARENT INCONSISTENCIES

escapes to sky

79     2     Boy inspects his winnings                   There are a number of internal inconsistenci
80     2     His mirror shows him he is ugly          or contradictions. Some of these are almost ce
81     4     Beautiful from diving, he is found       tainly due to misunderstandings by either the

and wanted by the four women          interpreter or myself; for others I strongly s

82a   ..     Selects the eldest                      pect the narrator to be responsible; but in any

I. Return to Mother, Half-therher,      given case it is almost impossible to be sure.

and Father's Ghost              After all, the story is so long that it took
82b    2     Going homeward, he wishes rain to        three days to tell and English it, and these

get rid of wives                      three days were interrupted by a fourth. There
83     1     Repents, brings out sun                 was thus much provocation for the narrator to

84     1     Laughs at mud in wives' sandals          change his plot in spots through forgetting wha
85     1     The wives wear frog-shaped shell-       he had said before

86  2     M~orget's maowtbr       le    oOne of these doubts concerns whether Tsese'ig
86  2    ~moter's hmaohabidfest                   is the name of TSitbuvare's first wife from the
87     2     Reunion with his mother                 west or of her father (cf. n. 14); also that

88     1     He tells her what happened              Thitbuvare also married Sun's daughter in the

KROEBER: SEVEN MOHAVE MYThS                                      21

this woman went home after T6it6uvare       construct and specimEi of literary endeavor. The

These'ilye gave birth to the hero        discussion will be more easily followed by refer-
29-31), who in 35 sends her off to          ence to an ultra-suimmary of the principal parts
bt in 82b following, he travels east-        or sections of the stcry, as follows:

having gone south and east!) to meet

.whose father is Sun (90): which                                          Para-   Number
lher the second wife. See footnotes 14                                     graph     of

58,63, 68D5     8  7,8,8esign-                                              Para-

549 589 -6  68. 75  789 79     3    7                                    ation   graphs Songs

two Suns (lla, 90; 77, 78). Ahal-                                       a la    g

he fact that the hero strikes his            A. Placement in Cosmogony        la       1

away as a meteor (37), overcomes            B. Teo BroGtiers Go Off      lb-7a       7     i4
amibal Meteor (75, 76), and flies             C. They Get Wives           7b-18a      15     16
teor himself on his way to his final                     g Quarreling over Cane,

on  104.                           ~~~~~~~Older Kills Younger'  18b-28  11     12
tion, 104.                                    E. Birth of the Hero

hip terms are not always used consis-            Ahta-hane               29-33       5      5
especially 75-77, footnotes 58, 60,         F. Shinny Game with

*ver, we do not know how strict and                 Father's Foes           34-37      4       7
t Mohave usage in daily life is. In llb,      G. Journey South to Sea       38-68     31      54

ter, T6it6uvare's second wife, has a         H. Marriage, and Contests

kwaluyauve, as her pet, but in 86 it              with Meteor and Sun    69-82a      14     31

Mtbird, or, if in 86 the woman is           I. Return to Mother, Half-
BTitUuvare's first wife, the change              Brother, and Father's
hwet6e-hwetse bird in 7b to a masohwat.       J. Revenge on Father's

a3, the two brothers are said to have            Foes                   97-102       6      9
only a short distance from their             K. Transfotion             103-104       2     12
Avikwamne. They must hovever have pro-        Ki

ther, and then have turned to the south,                                             il     182

-inferred from what follows. Thus, in 37

inferbredhfrom what follows. Thus, inm  3         The main defect in the Cane plot, from our

rwas killed and he was born, to Avi-          point of view, is the long preliminary, A to D.

crosses the Colorado river there, and        A full quarter of the tale--to be exact, three-

altl onhestitenths of its length, 28 out of 104 song groups or

wtire and Qaraltrve  all three places          stages, and 42 of 182 songs--precedes the hero's

a'ireand Mharrve v alley   thee places         birth. This makes a narrative long enough for in-

ter Mvilohver   vallthey ne ar Foilgrtm, Mo-   terest to get well established in the hero's father,
4, evil older b wher his ateAvikwahero ac  and it has then to be rebuilt around the son. How-
but is killed by him at Avi-mota in 102        ever, the story can also be viewed as a sort of

otes 97, 98.--The hero sends his mother        epic covering two lifetimes, with the second gen-
he west in 35, though his father got           eration recuperating the losses of the first and

east; he starts on a long journey             revenging it. In a definitely sophisticated art,
38, then east along the seacoast, and          the reverses of the first life would presumably

rtheast in 68 to find his wives and his        be only sketched, or suggested by implication, and

es. When he returns to his mother in           the action could then be developed around the chief
ought accordingly to be going north or         hero's career or its climax. The Cane situation

tard, but is said to be traveling east         is somewhat like that in the Nibelungenlied, where
ase of a slip of the narrator's mind           the story of Siegfried's exploits about balances

terpreter's tongue, or of my pencil? Or        that of the revenge for his death: as an introduc-
didrthe hero follow an indirect course         tion, the first half is too long and autonomous;

caped mention? An emendation might sim-        as an epilogue to a life, the second half is much
situation--such as assuming an intended        too long and heavily charged. The imbalance in the
r recorded "west" when the mother was           mediaeval German epic is obvious as a defect and

in 35; but there would be no control           has led to discussion of whether in its present
sses. And it may well be that as much          form it is not a secondary joining of two poems

ticion as this is expectable in so long          originally distinct. Similarly, the history of the

ve acquired supposedly by dreaming, re-         accretion of the Cane story might conceivably have
thout mnemonic device,, and probably told       been partly traceable from comparison of a series
very few times in a life,                      of versions. But these have not been recorded and
y event, none of these discrepancies of fac-    are presumably no longer remembered, at least
ement, if they are discrepancies, seriously    hardly in unmutilated form.

te plot interest, the feeling tone, or the          The very brief first section, A, with the

' ability to participate in the story,         reference to Kamaiav8ta, is the nor4mal Mohave way
*ts                                    ~~~~~~~~~~~of giving the story its placement in the scheiue

^        ~~HANDLING OF THE PLOT                  of things by tying it into the cosmogony. Kamaia-

section will examine the organization and vEta or Sky-rattlesnake was killed for being

Fent of the plot of the Cane narrative as a thought to have caused the death by witchcraft of

22                                     ANTHROPOLOGICAL RECORDS

Matavilya, the child of Heaven and Earth and           Then he goes on a long journey which consti-
first great god. This dates the Cane story as        tutes part G. This travel is motivated by Moha
happening right after the beginnings, ties it to     song-myth custom rather than by anything in the
the sacred spots Ha'avulypo and Avikwame, and       boy hero's situation. At the same time, it se
endows it with weight and authenticity. That        to give a sense of his growing up, and of havi
this is pure preliminary is shown by the fact       his life filled with experiences as a hero sho
that there. are no songs.                           The Mohave narrator is in intent the teller of

In our next section B, the brothers drift        near-epic, or of a novelistic romance, not of a
off, discover things, build a house, find a          short story which aims to cut to the essence of
living, and are joined by their uncle. In short,    an action. From this point of view, the journey
they grope and become partially established.        rounds, or properly fills out, the plot, though
This is good Mohave story pattern. The pairing,      it contributes nothing vital. The incidents of
in place of a single hero, occurs again in Raven,   journey--down the Colorado from northern Mohave
in Coyote, in Deer; and in other myths. But so       land to the mouth of the great river, including
far there is nothing very eventful in the plot:     detours, and southeast along the Gulf shore--a
it is only slowly getting started.                  characteristic. The traveler is awakened by bi

Part C has the brothers get themselves wives,    frightened by a rattlesnake, sees a horsefly,

at their uncle's instigation. The plot is begin-     hummingbird, wild grapes, badger, jack rabbit,
ning to have "human interest." And yet it remains    springs, cane, the surf, a crane, ducks, sea

quite "decorative": there are four girls in four    shells, and various other sights such as might
directions, each living alone with a pet bird in    make a boy watch or wonder. There is certainly
a cage, the approach is through the bird, then       sense of unending interest in nature, of rappor
the brothers struggle for the girl, and bring       with it, in these Mohave itineraries--a pre-_

her home. Still, the repetition is not formally     Wordsworthian attitude, one might almost call i
exact, as it would be in a ritual, or as in the        The narration is concise in this journey.

myths of some other tribes; no two of the four       are 31 stages or paragraphs--between a fourth

episodes are told quite alike, and each contains    a third of the whole story--and 54 songs out of
certain unique incidents. The brothers' quarrel-    182, or the same proportion; but only about one-
ing for the girls foreshadows what is to come;      seventh or one-eighth of the length of the tale.
just as it is faintly pre-anticipated by their      Thus the tempo of narration is doubled during t
childish arrow betting in paragraph 6 of the pre-   part; which fact contributes to the fact that i
ceding part. The younger is the stronger and wins    interruption of the main action does not wear d
the two first girls; and though the elder gets      plot-suspense unduly. Also, it is easier to de
the next two on sufferance, a grievance is thereby  long strings of simple songs of five or six wo

set up. This is not dwelled on, but helps to mo-    about horseflies darting or hummingbirds on the'
tivate what follows.                                nests or cranes in the surf, than about dangers,

Part D. They go for cane, apparently as a         feats, and dramatic tensions such as make up t
source of power, and quarrel over it. The older     preceding and succeeding sections.

almost kills the younger, but relents, concedes        As soon as Ahta-hane leaves the sea to turn
him what he wants, but then bewitches him. Omens    inland--part H--the character of the telling

of doom pile up effectively. The victim's state     changes. It becomes pure hero-story again, now
of mind may be an example of what a Mohave feels    fairy-tale quality. The roster of place names i
who believes himself bewitched. The magic operat-   over with. We are somewhere in the desert--pres
ing too slowly, the younger brother is finally      ably in the Papagueria--but places and distance
dispatched with the humiliation of having bones     are undesignated. This is perhaps the most inte
cut out of his body for use and play. The elder     esting part of the tale, in incidents and affec
goes off with the non-kinsmen whom the uncle had    as well as in glimpses of unsuspected ethnograp
left when he joined his blood nephews. This marks   The events comprise:

him as a traitor and Chemehuevi foreigner, as well     The hero hides himself from the four women.

as establishing two inimical groups or parties.        Lets himself be found rotten but is restored.

With part E, dealing with the posthumous birth      Wins encounter with Meteor.
of the hero, the main narrative begins. The hero       Wins gambling with Sun.

evidences prenatal magic power, but this is a          Through his winning makes himself attractive
faculty often attributed by the Mohave to shamans,       to his wives.

so that the manifestation is mythically expectable, Complex as the action is here, it is thus never-
rather than miraculous in our sense.                theless well tied together.

In the next section, F, the baby, grown to boy-     This is the longest section of Cane: about a
hood, steals his father's bone with which his foes  quarter of the total narration, and this crowded
are playing--compare the incident in Nyohaiva,      with stirring events. But the songs of the secti
15--and sends it flying to break the western moun-  constitute only about a sixth, and the song stat
tains and kill their inhabitants. It does not ap-   or paragraphs about an eighth, of the total. The
pear that these people are his foes: rather is he   is much happening, but little of the discrete in
trying out his growing powers; and his real foes    dent that best lends itself to singing about.

begin to foresee their end.                            Section I is moderately long and describes th

UR KROEBER: SEVEN MOHAVE MYTHS                                  23

home, but now with his wives, in order          70.  Turns into cane sliver to hide from four
his mother, a half-brother ulnmentioned                women.

-..and finally his dead father's shadow.        71.  Oldest woman thinks he may be cane.

Jrelations are thus in the forefront,           74. Hero smokes caneful of. tobacco, chews up

the cane.

of the topography is still indefinite.         76.  Told that the Mohave do not smoke in

as so often in Mohave story, pre-                  cane, he says he is Cane.
. The hero's successive reunions, cul-         77. Smokes two filled canes.

in the unique interview with his               88. His name, Ahta-hane, first mentioned
s spirit, build up affect toward a cli-                  (fn. 87).

l can end only in a contest with his            90.  Told by mother's father of lightning and

foes,                                               thunder.

tco1test constitutes part J, and is             91.  Takes cane from hole made by lightning

stically brief: the Mohave seem not                  bolt, splits into four.

92. Refuses to show it to his wife: it would
,ovto dilate on a f ight, even one con-               kill.

mgic. The hero first beats his ene-           93. Half-brother called Ahta-kwasume; wears
?aompetitions, then destroys them with                  cane that rattles.

from his magic cane. The narrator's           95.  The two brothers mourn their father and
;together of items, and suspending them                burn all their belongings except the
ervals, is evidenced by the lightning                  lightning cane

oh has been acquired in paragraph 90,         102.  Contest with canes that flash lightning:

3d only in 102.                                      hero's is stronger.

donly, thina   trnsomaio2f        h           103.  Shows them his canes and makes it thunder.
so E the final transformation of the

his folk into stars, birds, and rocks,                  References to Meteor, Kwayu

se a conventional coda--somewhat like         37.  Hero knocks father's kneecap shinny ball
icle used in some languages, or the                    west as meteor to explode in mountains.
de in others, to indicate end of sentence.   75-77.  Meteor, husband of four women, tries to
nothing specific in relation to the par-              kill hero, gives him tobacco.

'events preceding, but without it the          82b. Metecr referred to again as cannibal.

not be felt as having been brought to       104. Hero flies as meteor past rock "Meteor's

father's mother" to turn into rock
analysis perhaps helps to establish the                Mekoata.

skill of the narrator in joining, devel-                   References to Sun, Anya

nd sustaining a plot which has something      7b-10.  Hero's father's first wife is T6ese'ilye
,quality and which in a less simple cul-                (fn. 78)  daughter of Sun in west.

th a more specific medium than natural      lla-14.  Hero's fatfer's second wife is Kuvaha

ilable, might have had epic potential-                daughter of Sun in east by different

mother.

SUPPLEMENTARY                       29-31.  One wife returns, other gives birth to
F      ~~SUPPIZMENTA.RY                               he ro.

35. He sends his mother away.

brences to Cane, Ahta (by paragraphs)        77-78.  Sun, father (or husband? see fn. 58) of

four women, gambles with hero, loses
oNaTs of the brothers refer to cane                     body, escapes, is turned into double

(fn. 4).                                            (sun dog).

'Uncle sends them for cane.                   87-99. Hero retums to mother.

On the journey  lightning and thunder,          90. Hero learns from mother's father's son

omen of deatf.                                        about deadly lightning.

Cane described, argument about division,              References to Blue-tailed Lizard,

knife made, cane cut, quarrel over it,                             e

return.                                                        Hal.ye 'anekte

Not to eat salt while unwashed--indi-           36. Hero turns into halye'anekit6e lizard to

cates power in cane,                                  steal father's kneecap shinny ball
Older brother paints his cane; younger,                 (fn. 40).

bewitched, sees his unpainted.             99-101. Halye'anekit6e wins contest for hero by
Cane seen on journey, near Yuma.                        taking father's scalp from pole.

II. VINIMULYE-PATSE

Vinimulye-patse, more fully "Vinimulya-            they do not ordinarily invent new plots in the
hapatsa," is a song series prominent in Mohave        dreams, they do quite probably dream over or

consciousness, perhaps because it deals with war.     brood about or perhaps actually redream, each
I have never secured an etymology for the name.       man, the plot or plots, which he calls his. The

The present version was narrated April 23, 1904,      one theme which runs through this tale as a uni
upstream from Fort Mohave, by an old man called       fying thread is the doom of war.
Hiweik-kwini'Ilye, "her anus is black." He told                           TBE TAIE
his tale with unusual compactness: part of a day

sufficed for his outline and the Englishing. He          1. Umas-kwitsit-patse lived at Aha-kwa'il wi
mentioned the place in the story of 196 songs;        his people. At that time the river was near tha
besides an indefinite group near the beginning:       place. He was the only one of them to talk to t
"4, 5, 6, 10, 12 while they are on the way," or       rest. Then he and his people crossed the river
"a night long, 50 songs.?? The whole cycle, when     the western side to Amat-kusayi.2 (4 songs.)3
sung complete in sequence as tsupilyk, a "gift"          2. Then they went up on the mesa, and from
to a dying relative, takes two nights to sing,        there into the mountains at IGave-kukyave. (2
he said. Jack Jones, was, as usual, my guide,         songs.)3

sponsor, and interpreter.                                3. Then they went on to the large mountains,

The tale is simple. The Mobave hero, Umas-        Avi-kwe-havasu,4 the Providence mountains. (2
kwit6it-pat6e, with his people, leaves his hone       SongS.)

in the northern part of Mohave valley, for the           4. They had found that land and kept it for
Providence mountains, off to the northwest in         their own. They lived there a year. Now Uins-
Chemehuevi territory, and lives there a year.         kwitsit-patse was a Mobave, and his relatives
There is no farming possible in this desert range,    Mohave in this country. He said: "I want to go
but the story is silent on subsistence. The chief     back to my relatives.?? Then he returned by the
wants to return to make war, and, after a brief       way he had come, going back to Aha-kwa?i with
visit home, leads his people to the river at the      people. When he had returned, all the Mohave s
south end of Mohave valley, and then makes a          "I think he has come to make war." They taLked
long detour downstream to below Ehrenberg, in         war. They were afraid of him, for he was very
Halchidhoma land; from there they turn back until     large. Then he went back to the Providence mo
they once more reach the foot of Mohave valley.       tains with his people. Now he was a man who

Nothing happens on this excursion; it is perhaps      dreamed well.5 He knew what the people were sa
introduced from sheer love of mental travel, or       about him: he dreamed it. They were saying: "1
to suggest the progress of a war party. The Mo-       wish Umas-kwit6it-pat6e would come again. We w
have in the southern half of the valley flee be-      cook wheat' for him, and put meat into it, and
fore the invaders, who appropriate a set of           make good food for him." No one sent for himt
houses near where they had lived originally.          come but he knew what they wished. Then he was
Here they stay a year, as is shown by his daugh-      ready to come to make war. So he started with

ter, when her teelings of modesty are hurt, run-     -people, but he did not go straight. He went pas
ning away to the Walapai for that period. Then        Hatalompe7 far down to Aha-kwatpave.8 (An indef
they suddenly resume the march northward for a

few miles, and finally join battle with Savil-          lAha-kwati is at the "Old Gus" ranch, below
yuyave, Umas-kwitsit-patse's own younger brother     Milltown, on an overflow pond or slough (an old
and leader of the refugees, at "Hawk-nose" near      river arm), at the foot of the mesa on the east
Fort Mohave. The account of this climax is quite      edge of Mohave valley, upstream from Needles an
meager. The residents run away across the river,     downstream from Fort Mohave. At the time of the
Savilyuyave is killed and scalped, his daughter       story, the river lay close to Aha-kwa?i.
is made a "slave." After -the despoiling of another      2Downstream from Hatsioq-vatveve.

group, the "Quail people," and some calling of           3The narrator stated that he usually omitted
names across the stream, the hero and his band        the songs credited to pars. 1 and 2 and began

return to the Providence mountains, where one of     with those referring to the Providence mountain
them dies of a wound received in the battiLe. Why    IGava is arrowweed.

the two halves of the Owits clan should peacefully  4Mh    Blue mountains," as they appear from the
separate under the leadersliip of two brothers, and   ohave country.

then the returning one insist on war t. a finish,        5Sumats-ahotk.

but abandon the conquered territory, iS wholl- un-       8Frequently considered native by the Mohave.
accounted for. Either there is moti-v-tion which         7six miles south of Beal, the point at which
the narrator knows but considers it unneceS3ary       .   ,anta Fe railroad leaves California on its
to discuss; or the motivation is as lacking as in    way east.

a dream. After all, these tales are all dreams,          80n the Colorado on the east side,below Ehrej
the Nohave insist. And while it is clear that        He had to cross the river to reach it, of cours

[241

KROEBER: SEVEN MOHAVE MYTES                                    25
songs.)9                                      14. Tlat night they slept at Amat-kyerekyere-
ii there he turned back and started       kwitni.16 (4 songs.)

the river. (10 songs.)                        15. In the morning they came to Kwaparvete17

to HMore.10 (1 song.)                    and stood there. The people on the west side of
m there he started again with his peo-    the river saw them and were afraid and ran off.

t upstream to Kapotake-hiv'auve.1        (10 songs.)

there and went on up the river to            16. UImas-kwitsit-patse and his people saw them
t6e. (2 songs.)                          going. He said: "Let us-pursue but not kill them."
rng slept there, they went on to-Avi-     Then they followed them.18 Now women shout in war.
11 song.)                                  But this time the women said: "We will not shout.

next day they came to Avi-kwa-hapama.    You say you will not kill them, but only chase

them; therefore there is no need for us to shout.
there they went on, the next morning,   When you are ready to kill, we will shout."1 Uns-

reached Aqwaqa-have.12 There they        kwit'it-pat6e said: "We shall have war. We are not

L-n. (5 songs.)                        killing these pebple. We do not even wish to attack
ting in the morning, they went on up     them. But there will be war." Those who fled canme
-anve. They did not sleep there.13        to above where Needles nvow is. Umas-kwitsit-patse

it6it-pat6e talked of war. He said:      and his people followed their dust until they came
re is war, people are beaten and run       to Avi-hilykwampe.i9 There the pursued crossed the
xi are captured as slaves and pushed      river, and Umas-kwitsit-patse crossed after them.
river." So they talked of what they        (20 songs.)

(2 songs.)                14                 17. The fleeing people came to Amat-tasilyke and
n they came to Hakut6yepe.   There        to AQ'i-kupome. But Umas-kwitsit-patse and his peo-
camp. Then they saw a beaver's track,     ple went another way, eastward to Aha-kukwinve.20
tle boy's foot. They had never seen       Now they were nearly at the place where they had
and thought it was a little boy. Umas-    formerly lived.21 All the people in the vicinity

tSe showed it to his people and they      were afraid and ran northward, upriver, abandoning
id. In the morning they started. (10       their food and dishes and property. UImas-kwitsit-

patse's people gathered up these effects, ate the
Y-came to Selye'aya-ita, where they       food, and lived there.

s-kwit6it-patse told his people how          18. Umas-kwitsit-patse had a daughter, Ilya-

was, and how ,ood his luck was, and        owits-maikohwere. He said: "Now that you are big

ddreamed. (4 songs.)                      enough, do not sleep near me. Sleep at a distance.
y started up the river next day, came     Sleep in the corner of the house."22 Then the girl

and slept there. (4 songs.)              was angry at his saying that and ran off. (4 songs.)
ywent on up again. (3 songs.)                19. She went east until she came to Hawi, where

she slept. Then she went on to Avi-hoalye, the

Walapai mountains.23 There were many girls among
arrator first said he sang "14, 5, 6,     the (Walapai) people living there, and she played

songs" about the journey to Aha-kwatpave.
stated that he sang of this portion of

t.a whole night, 50 songs." The last          16

"a whle nght,  0 sogs."  he lst  1South of Mellen on the railroad. They are

tioned by name on the way south, however, now at the foot of nohave valley.
yve or Hatalompe.

,, The Hataompe. nowisbacknorthward17Kwaparvete is the name of a little mesa which
erg. The route now is back northward      the railroad ascends and traverses after it

at bank of the river,                 crosses the river and before it enters the mouth
onga were mentioned for this place, per-   of the Sacramento wash, by which it climbs to the
oersight.                                 Arizona plateau.

qa means deer.                                18Crossing the river to the west bank, as the
ibly meaning that they went past the       context shows.

out stopping, but more probably that           About five miles north of Needles, where the
camp and spent the night there, and       mesa from the west runs down to the river.

lkwitsit-patse talked to his people in-       20At the foot of the mesa. Both parties are
letting them sleep.                        now east of the river.

mouth of Bill Williams Fork of the Colo-      21Namely, Aha-kwa'i, where the story starts.
e place being known as Aubrey.                 22

the narrative. In subsequently indicat-      22He wanted her to have a lover and marry, and
number of songs relating to each part of    feared that no man would steal to her while she

the narrator made no mention of Hakut-   lay close to her parents. There is nothing dis-
the incident there, but proceeded as      graceful in this suggestion, to the Mohave, who

On the way nrth, 4songs.At     1'       scarcely make a distinction between lover and
"Ons Athwa norteh,evi songs.,Ateyegye" husband. The old people frequently exhort the
no disorepancy, but different events and young to enjoy themselves while they can.

o f the same part of the journey are speci-     2Hoalye means yellow pine. The name Walapai,
t he two accounts. It must be remembered hawaly-ipai in Mohave, seems to be derived from
o arrative is unusually condensed, this word.

26                                    ANTHROPOLOGICAL RECORDS

with them and stayed with them a year. She liked          23. There they stayed and rested.29 Umas-

it there. (30 songs.)                                  kwitsit-patse stood up and named all the place

20. After a year she went back. When she re-        along the river, up to the source. (5 songs.)
turned, she was ashamed and sat outside the               24. Then they started again and went north
house. She did not go indoors to her parents.          Amat-nyamasave-kwohave.30 Those who lived the
She was painted red. The people she had been           were called the Quail-people, Ipa-'ahna.Zi Th
with, the Walapai, had given her the paint. The        saw Umas-kwitsit-patse coming and fled across
Mohave do not paint like that. So they did not         the west bank of the river. He took their lan
know who she was. She sat with her head bowed.         all their food. Now Savilyuyave's people were
Then Umas-kwitsit-patse came out. "That is my          Avi-kutaparve.32 The Quail-people, being afrai
daughter," he said. (10 songs.)                        wanted to join Savilyuyave's people, and went

21. H6 said to her: "I thought you had died.        Avi-kutaparve. (3 songs.)

When a woman visits her friends among another              25. Uhas-kwit6it-pat6e went up the east sid
tribe, she stays two months or three months.           the river. He saw (his brother's and the Quail
You stayed a year and I thought you were dead."        people on the other side and stood and talked
Then, after four days, Umas-kwit6it-pat6e said:        across the river to them.33 He said: "I have

"Now it is four days. I am ready to fight. The         fought you. Now I will spare you. You did not
people I am going to attack do not live very           stand up against me: I will let you go." Then
far away. But I think my daughter is tired. Have       talked badly34 to each other, telling of each
you become tired?" But Ilya-owits-maikohwere           other's dead parents and ancestors. (4 songs.)
said: "No, I am not tired. I will go with you."           26. Soon Umas-kwit6it-pat6e crossed the ri
When they came to Amat-tasilyke and AG'i-kupome,       not at Avi-kwutaparva, but below. "When a man
the people whom they had pursued before and who        fighting, he does not stay in one place, he t
had fled there and were still living there, saw        els," he said. He wanted to go back to the Pr

them, and took their property and fled north           dence mountains. Then they came to Aha'kuhul
once more,  ran  ~    ~    2436

once more. They ran to Sokwilye-ihu.24 There they      But they found the spring full of vermin    an
lay down for the night. Umas-kwitsit-patse and         on without drinking. One of them, Umas-elyiGe,
his people slept at Selye'aye-'it6-patse,25 down-      had been shot in the thigh, was in great pain
river from them. Then Umas-kwit6it-pat6e named a       they traveled through the desert here. (1 song
mesa near by: Havateitse-'isnave. (40 songs.)             27. They came to Avi-'itsierqe37 and stood

22. Then he started again. Now he wanted to         and saw their mountains, their own place, the
kill the people at Sokwilye-'ihu. Savilyuyave,26       idence mountains. (1 song.)

his younger brother, was the head man among those         28. From there it did not take them long t
who had fled. When Umas-kwitsit-patse and his          reach their home. (2 songs.)

people came to Sokwilye-'ihu, they fought. Soon           29.. When they arrived, Umas-elyiGe died. (i
Savilyuyave's people ran away and jumped into          songs.)38
the river. Savilyuyave himself was killed in the
river. He sank to the bottom and they seized him,
dragged him on the bank, and scalped him. His

daughter27 Ithey took as a slave. Umas-kwit6it-           29Probably for the night, while their lead
pat6e's people went back downriver to Selye'aye' -      addressed them.

kumit?e.28 (5 songs.)                                      30Two or three miles north of Fort Mohave:

"earth-whit e-kwohave."

24"Hawk-nose.." Not far from Fort Mohave.              3i"When these people were killed, they bec
25Near the river, on the irrigation canal in        quail.??

use at Fort Mohave in 1904. Selye'aye is sand.            32Three or four miles north of Fort Mohave

26 lsoth   nae o   aMohave who died not many   on the west bank of the river, where the mesa-
26~~so the name of a   ~~cliff is whitish.
years before 1903.

27Her name was said also to be Ilya-owits-             33Literally, "talking" is hardly possible.
maikohwere. Owits is one of the women's clan-          The Colorado is so wide that a conversation c
names. As Umas-kwitsit-patse and Savilyuyave           not be carried on across it except by shoutin
were brothers, and of the 0wit8 group, their              34Amatyesumak, "cursed."
daughters would both be named Owits. In reply to          35

a question, the informant stated decisively that            "Stinking-water," a spring on a slope, f
all the people accompanying Umas-kwitsit-pat6e         miles or more from the river.
called their daughters Owit6, showing that he              6

regarded them as a clan. The totemic reference            3EHurmkuyove.

of the clan is to clouds.                                                     or "mountain."

28A mesa approaching the river about two               38These ten songs mention the roof, posts,
miles south of Fort Mohave.                            other parts of their houses--a favorite subje

III. NYOHAIVA

0UNSTANCES AND NATURE OF TH'E STORY       a characteristic Mohave nondifferentiation of

spontaneous development from within and acquisi-
vember, 1905, my friend and interpreter    tion from without. Aspa-sakam added that the way
es came to San Francisco and the Univer-   he came to know Goose was different: none of his
nging with him an informant called        kinsfolk knew this. In our words, he really

which means Eagle-sell. Aspa-sakam      dreamed this; Nyohaiva he both learned and dreamed.
ungish middle-aged man, heavy-set and      When he was a boy, sometimes he would sing parts

to be fat, who worked pretty steadily     of Goose. An old man, hearing him sing, would say:
Sata Fe railroad at Needles. He was,       "Yes  that is right. Yes, that is Goose.?? So he

a good Mohave inwardly, and had dreamt    acquired more of it, dreaming it, and came to sing
sing two cycles, Yellaka or Goose, and   more and more of it.

(Ny8'haiva), which is a story of war         It is doubtful whether he had ever sung either
after an insect. He narrated both of     Goose or Nyohaiva through consecutively at any one
ving himself an excellent informant as    time or occasion. I had seen him about two years

cision, orderliness of mind, and         earlier at a death and cremation, where he was

s to explain. His Goose story has been   singing, probably Nyohaiva. He had sung Goose for
on pages 766-768 of the Handbook of       amusement at night at his home, he said. Neither.

Indians. It is a very long tale with    he nor the interpreter seemingly could be made to
of action. The Nyohaiva story, which     understand clearly my questions whether he had

Sre, is much shorter. The songs, as        ever sung Goose a whole night through, or whether

nm was outlined and as they were re-      he had ever sung it or Nyohaiva continuously from
the phonograph in part, aggregate only   beginning to end. Such a statement of factual

dred, as against four hundred or         events seems to have little meaning to the Mohave.
the Goose series. Aspa-sakam said that        Nyohaiva is sung standing, at any rate when

one night to sing the Nyohaiva           women dance in a ring around the singer. He leans

Frough.                                on a stick, which he sometimes thrusts forward and
vra, the narrator said, was known also    waves to the rhythm of his song, sometimes drops

ohe  called Mehulye, who was his moth-    through his hand to strike the ground. There is no

r and who now lived with him. This       rattle or musical instrument.

lyzed man who knew the Great Tale,          Nyohaiva is classed by the Mohave as one of

of migrations and battles of Moha-ve      their song-myths dealing with war, and its plot is
wS.                                      simple. Nyohaiva is an insect. She comes into ex-
rds Goose, Aspa-sakam said that this      istence as a woman in the north end of Mohave

also to his brother and to an old man,    valley, a.t Miakwalorve, above Fort Mohave, at the

owas his father-in-law and therefore      time of the beginnings: "The world was still wet."
od relation. The narrator added that      There is however no reference in the tale to Mata-
ometime he would teach the singing to     vilya's death, Ha'avulypo, Avikwame, or the ac-

-The old man, Hakwe, was subs6quently      tually originating events. Nyohaiva travels south

.d at Needles. I shrank from obtaining    along the river, naming places and encountering

the whole of the story, having already    named personages, but without notable happenings,

the ordeal of securing it from         as far as Aqwaqa-have, in Halchidhoma territory,

but did record some of the songs and    below Parker. Eere four-brothers, including Ots8uta,

synopsis of the story, which is        believe that she comes for war and plan to kill
pages 768-769 of the Handbook. This        her first. She on her part finds bones which she
ows Hakwe's version of Goose to be         recognizes as her relatives'--a characteristic

ferent in detail from Aspa-sakam's. The   Mohave motivation and inconsistency--and bets her
o have a different melodic theme. It      body against her freedom in a game to be played
seem, therefore, that either of these     with one of the same bones. She wins, threatens

nts, son-in-law and father-in-law,       them with war, and runs off southward, announcing
learned from, or been very much in-      impending war to those whom she meets, as far as
by, the other.                            Ava-tsohai, somewhere between Parker and Yuma.

Nyohaiva, Aspa-sakam subsequently         There she incites the people, under the leader-

t his kin on the father's side knew        ship of men whose names denote blackbirds, to join

As a boy he heard them sing it and        her in returning and attacking Ots8uta's people.
it. "They -did not teach me, for such      There is no reason given why they should do so;
nnot be taught. They can only be           rather, war is treated as something which, now
.But my relatives knew Nyohaiva, and I     given its roots, grows and will be--a sort of

it." These are his own words, and, semi-   gathering fate, though a stirring and pleasurable
otory as they may seem to us, they per-    one. The prolix M4ohave narrative manner of adding

asclose as is possible to expressing    incident to incident makes for an effect of slow
t                             ~~~~~~~~~~~~~[2711

28                                    ANTHROPOLOGICAL RECORDS

accumulation of feeling on this theme. However,    Mohave culture. I say inversion because its s
the war itself resolves into .the killing by magic  tioned institutionalization largely removes i
of a single leader: Homeric battles are not a       from the realm of the perverse, at least soci
usual part of the story pattern of the Mohave,      and in part psychologically.

in spite of their preoccupation with war. With a      Besides fighting and love'-making, a third
magic ball Nyohaiva puts the enemy settlement       ment active in Mohave life is left out of Nyo
to sleep, enters Otsuta's house, cuts off his      as out of certain other stories in Mohave my

head. This she carries upriver to Samo'okuss or     ology. This is their tribal consciousness and
Amat-ya'ama near Parker, where people are living    ethnographic or international interest. All t
under the leadership of four transvestites! She    people encountered in the story are treated
institutes the scalp dance for them; throws        they were Mohaves, or at least members of a

Ot'suta's skull far south to become a rock at      undifferentiated human race leading a specifi
Picacho in Yuma land; then turns herself to        Mohave-type life; even though they dwell as

stone as Hawk-rock, east of Parker.                away as the Yuma habitat. (There is a partial

The objective towards which the events of the   ception in the incident when Nyohaiva detours
tale trend seems to be the institution of the      into the mountains, finds a man whose name re
victory scalp dance; at which, in actual YNohave   to buckskin shirts, and gives him hunting a
practice, Nyohaiva was one of several singings      to live by: thus she institutes the Walapai

that were sung and danced to. In this dance, too,  than she encounters them.) The attitude of c
transvestites--the word means coward as well--     rather than of tribal differentiation recurs
participated along with women; and there was the   unpublished "Great Tale" and, in the present
expectable heterosexual indulgence. Hence prob-    graph, in Cane (I), and explicitly in Vinimf

ably the astounding berdache chiefs of the tale:   pat6e (II), where the victorious attackers o
they are imagined in order to provide the fitting  Mohave, coming from the desert Providence mo
dance setting. The scalp celebration seems to      tains, are not the Chemehuevi who historical
have been the principal Mohave occasion for        habited this range, but a separatist band of
dancing.                                           who are represented as having settled there,

Nyohaiva, as a woman, herself reflects this     trary to economic possibility for a farming
peculiar relation between women and war: her          Nevertheless, the Nyohaiva geography refl
hair, her skirt, her bashfulness are specified.    historic international relations. The distri
But there is also the opposite attitude: she       the Mohave-like settlements which plot again
incites, she wants revenge, she kills. Here she    Nyohaiva and are vanquished by her are where
is almost the emrbodiment of the hwami, the oc-    Halchidhoma lived as recurrent objects of Mo
casional female active homosexual whom the Yuman   and Yuma attack. However, the war party agai

river tribes recognize as the counterpart of the   them comes from the south, that is, from the
more frequent male passive invert or alyha. But    direction; and the victim's head is petrifie
she is never explicitly desigrnated as a hwami,    Yuma territory. It is possible therefore tha
nor does the tale itself allow us to interpret     haiva is a variant derivative of the Av'al

her as having had defined hwami status in the      myth and singing which the Mohave recognize

Mohave mind. Normal sex impulse or relation,       Yuma equivalent of their Nyohaiva, as per th
what we should call love interest, does not        paragraph of the tale. That Nyohaiva herself
enter into this story at all. It is normally       made to have her origin in northern Mohave

treated meagerly in Mohave mythology, in spite     and turns to stone not far from the scene of
of the endless sex talk and obscene humor of       victory, means less, because almost all stor
Mohave daily life. When it does appear in nar-     move from north to south, through the vicini
rative, it is episodically. The plots as a whole   Avikwrame being the typical point of mythic d
show the love incidents to be subsidiary. Thus     ture with the Mohave, and at times also in Y
the Cane hero wishes a storm to rid himself of     Walapai, and even Diegueho narratives.
his wives, who are delaying the revenge for which

he is traveling; and when his conscience makes                     THE1 NYOHAIVA TALE
him relent, it is because his wish strikes him

as inhumane and bad in general, not because of        1. Nyohaiva came to life at Miakwalorve.1
tender sentiments toward the wives as love-        place was the first one to be dry. All about
objects. And there is rarely much sex feeling,     world was still wet. She thought: "I do not
and never a touch of ribaldry. For instance,       which is the best way to go. I wonder in wha
the Tumanpa story is based on an incest motive,    rection is the best place for me, so that e
but the theme is treated with such restraint       will know me and I can tell what I know. I

as scarcely to obtrude beyond the skeleton of      dreamed well. I wish to tell what I know so
the plot, and never with a trace of passion. The   everyone will understand it." Now the day an
brother and sister are old people at the begin-    sun and everything else already existed. The
ning' of the tale! The fact that such sex element  ________
as enters into Nyohaiva is tinged with the

quality of inversion, suggests a definite func-        1Oppcsite Fort Mehave and. upstream from i
tional relation between inversion and war in       therefore in Nevada.

KROEBER: SEVEN MOHAVE MYTHS                                     29

re is the sun. It is already gone      "I do not tell you anything else. I teach you only
t as that."2 (3 songs.)                   singing. I do not tell you what you. are to do, but
Bihe said: "Now I know what to do. I     only how you are to sing." (4 songs.)

.,elsewhere than south. I will cross        6. She said: "That is what I teach you. Listen

.go to I66-kuva'lre."3 Then, when      to me." As yet she did not teach other tribes. She
188-kuvat'Ire, she thought: "I will      taught only the Mohave. Then she went on downward
-this place and that I am here." (2      to Savdt-t6he.10 (3 songs.)

.,she was about to start from there          7. As she stood there she heard someone speak-

~she was about to start from there,      ing or shouting in the east. She thought: "I hear

.i will tell further what I know, so      people to the east. I think I will go there." Thus

ne will learn what I say. Let everyone   she said and went east. She went up over the mesa
ae and take my words." As she said this   and far up into the mountains A'T-kumnau-t6uml.

handful of sand. "I am a person who      There there was a spring, Aha-kuvilye.11 Someone
well. When you Mohave sing, you will    lived there. She said: "I know you. Your name is
'va. There is another name for singing    HamaG6le-viya.12 Well, I will tell of your body.
lyunu,4 but it is the Yuma who will       I will tell about you." (4 songs.)

. It will be the same singing, but I         8. Then she was ready to return. "I am going
ther name." (1 song.)                    back now," she said. She got up. Then she said

Said: "Well, I have told everything       again: "You can live here by hunting, but you can-
re finished. I will go." Then she went    not hunt without having the things with which to

kmta.5 When she had gone a little      hunt." Then she took13 a bow and four arrows and
th from there she saw a hill of sand,     threw them on the ground, and those living there

t6e.6 Then she said: "All will        picked them up. "Now you are provided. You can

s place. They will come here to play     hunt and shoot," she said. She also took a stone
d have a good time. That is how I        knife with a wooden handle and gave it to them.
become married."7 All the people        then she started to go back. (She did not sing
d at her, but did not know who she       about what she did there. She only instructed

the person called YanaOa-kwe-'ataye,"5   those people, the Walapai.) As she returned toward
To you not know me?" Then all said:       the river, everything had been made, both sky and

w you. We have heard of that person.     earth, and all was quiet and still. She thought of
who sings and from whom we learn        that as she came, and sang about it. (4 songs.)14
r name is Nyohaiva." .Now they all          9. Now she went downstream along the edge of

ewas. (4 songs.)                         the river. She said: "The way that I have come will
iva said: "There are people living       be a trail. I am making a trail for people. When

t go down. I want to talk to them       they want to go, they will travel by this." It was
hem to sing. I want to talk to others    when she came to Hotarveve15 that she said this.
to you." Then she went. She came to      (1 song.)

9.~ When she arrived there, she said:       10. She went on. Then she heard someone far down-

stream. She thought: "I wonder whether I can jump
anya-tonyatim, afternoon.                four times and reach that place." Then she tried

'Ire is upstream from Fort Mohawe and   to find how she could jump. She thought: "I think
mentioned. 168  is the black willow.      I am able to jump. I am light now: I can jump far.
means in the house. Some Mohave sing    Perhaps if I stand and turn around four, five, six
but as something learned from the Yuma.  times I shall go far." She stood there thinking.

o three miles from Fort Mohave, a little   thus. Then she turned herself around four times.

th. Aksamta is one of the "wild" seeds

the Mohave; cf. Mastamho, VII, 36-42,        10Savgt-t6he, a sandy place, is across the

river from Needles, due east, at the foot of the
mile north of Fort Mohave; a sand        mesa. Another place of the same name, but rocky,

is said to occur farther down the river.

iing and dancing lead to courtship.            "Stinking water." She is in Walapai land
the "Supplement" of the Mastamho myth.      now.

12

insect, of which Nyohaiva is so to speak        HamaGole is a Walapai buckskin shirt; viya,
sonation, is described as being red-       ham-vaya-k,to turn, revolve. "All will see him
d'as coming out of the ground when this   as he stands in his shirt and turns about to
nce no doubt the allusion to Nyohaiva's   display it."
birth being the first to become dry.

call yanaga-kwe-'atiye a "spider,"           13Produoed magically, hiwaksoamim.

s no web. The element -ataye means           14She evidently returned to Savet-tohe after

ai-k; yanaGa-, the narrator suggested,      her eastern excursion, for the songs are credited
i6anuGa, tears, alluding to the spotted     to that place. Note that the songs are about the

ce o the animal.                           completion and stillness of the world on her main

~lye is at the foot of the mesa (valley Journey, not about the episodic side trip of in-
Aizona, 4 miles south of Fort Mohave,     stituting Walapai customs.
Lamp ranch.                                    15Unidentified.

30                                     ANTEROPOLOGICAL RECORDS

Then she arrived far down below, at IveOlkwe-        it: I know you have been away; I know you and
'akyulye. Nyahunim-kwayavel16 lived there. He        your name is. You are Hut6at6-matillaye." (3 s

said: "The person who has come is not like other        13. So she went on. When she arrived at a pI
people. He combs and spreads his hair,17 he does     where there was no one, she passed by. She rea
not roll it.18 What is the reason you do not        Ahmo-kut6eQilye.24 There she stood on a rock.
roll your hair? Come among my people and live        she heard people singing at Amata-kwit6e. She

here and I will give you a name." Nyohaiva said:     thought: "When I come to them they will not kn

"It is good. Give me a name. I will join you."      me. I am afraid they will kill me. How shall I3
He told her: "Stand facing the south." Then she      there? I do not know." (2 songs.)

faced the south. He sat behind her, looking at          14. She wanted to go to that place. She tho
her back. "I give you the name AGlinkume6I,"        "What shall I be? I will become something." Th
he said. When she received that name, Nyohaiva       she walked. and jumped about. She put three fea
said: "Now I have a new name. Everyone has heard     on herself. Then she became an arrow. She jump
it. My name is AG'inkumeMl. I have learned some-    Up.25 She arrived where she had heard the nois
thing new." Then she sang. (4 songs.)19             at Amata-kwit6e, and there she stuck in the gr

11. From there she went on slowly. She came      Little boys were playing about and found the a
near Amat-eh6'-kwa66ske.20 The man who lived         One of them said: "I have often been here but

there saw her coming: he was called Hut6at6-        have never seen an arrow sticking in the groun
mekulypuk.21 He said: "I heard that it was so:       He did not take it, but went back and told the
I think this is my sister. I think that I look      man who lived in that place. The old man's n
like her." When she arrived and stood before        was Halto amits-kwisama.26 When the boy told

him, he said: "You are my sister."22 Nyohaiva        this old man said: "Be careful: that is no arr
said: "No, you are not my brother."2    Yes, you    Perhaps it is a person who has becom   an arrow
are my sister," he said. Then she told him:         Nyohaiva heard that and thought: "I will c

"Well, let us measure our feet. See, your feet      back. I want to go to that old man's house.

are different. Let me see your arms. Yours are       she turned human again, and went to the house.
different from mine. Mine are short, yours are       old. man saw her coming and said: "See, she is
long. You are not my brother." Still he insisted:   ing. I told you that it was no arrow. It is a
"Yes, I am your brother." But she said: "No, you    son who is coming." When she reached the house
are not like me. You are tall." Then she went        the old man said: "Give her to eat: give her p
away from that place. (3 songs.)                    kins and corn." They had food ready and gave i

12. She went to H6'aunye-vat6e. HIutgat6-        her. But she did not know that it was food and
matillaye23 lived there. Vthn she arrived, he       would not eat it. She had never eaten that kir
also said to her: "You are my sister." She stood    fore. They wanted her to eat and said: 'Vhy do
opposite him, saying: "I do not think I am your     not eat?" But she said: "No, I do not want to.
sister." "Yes, you are my sister,". he said. Then   was afraid. She thought: "If I eat it, perhaps
she told him: "I have heard of you. You have been   will kill me.'t27 She wanted to go on and did
away. No one knew it; no one saw you; but I heard    even sit down. She only squatted and sang. (3

15a. She wanted to go on to Aqwaqa-have.8
lsNyahunem-kway&ve: hune is the Mohave name      started. Now she came to Aqwaqa-have.    There
of a crook used by the Yavapai for pulling fruit    four brothers who lived there, old men: N
from the tall sahuaro or giant cactus; it con-

sists of a pole with a small stick tied at an       vetaye,29 the oldest, Ot66uta,30 the next,

angle at the end. Kw-ayave, ayave-k, bent, crooked. tara,31 the next, and Kim-ku-suma,32 the yo

17 Like a woman. There is of course no pro-

nominal gender in Mohave, so "his" is ambiguous.       24Ahmo' is a mortar.

18Into pencils or strands, like a man.              25And flew.

19                                                   26HaltoV, given as meaning himake, his bac
point in the story that the interpreter first       likely is the word for spider; amits, far; kw
woman, not ahe  man.y tsee.--This is also an insect, a small rough b
realized that Nyohaiva was a woman, not a man.      gray beetle that feigns death when handled.

20Amat-ehet is white earth paint.                    27The Mohave are averse to strange food; i
21 Evidently a myriapod or centipede. Described  bring sickness.

as a white underground insect or worm, longer          28Aqwdqa is deer.

than a finger, with legs along both sides of the       29Nyahamo "from ahmo', mortar" (?); vetaye
body, and able to run fast. "Hutsats, white-        large, much. Cf. Nyahaim-, wet, moist, in rit
haired; pukel-pukim, wriggle, travel like a            30From itsou-k, to make (?). "He was well-
snake."                                             good looking."

22They use the term havIkwek, defined by the        31Hi`8, his eyes; kwi-tara, compare so-tar
narrator as a man or a woman's older or younger     blind. "He always looked down."
brother or sister, viz., any sibling. The word          32       f. aky8m, s      k

has not been secured as kinship term. It is ob-     of Kosim-,    row   an  ishot;ructed    dropeinam.
viously from havIk, two; hence prbby"n         f    hunting, and told how he could shoot the sky

a pair."                                            his arrows stick in it. He shot at ammo, the1

23Apparently also an insect. It Jumps awk-       sheep (the three stars of Orion's belt); hen?e
wardly, sometimes falling. For matillaye, compare hulnt mountain sheep. Two or three small stars
ke-layi-m, fall.                                    in Orion are his arrow.

KROEBER: SEVEN MOHAVE MYTHS                                   31
bmo-vetaye had a daughter. He said       will they kill me? I would like to know how they
lyohaiva arrived: "When a traveler       will do. They will make me bet my body against

tist talk to her. You must make her      something that they put up and then they will kill

house and be her friend. That is the    me. They will bet something against me."

Id do." When the old man said that,        15f. Then in four days everyone came there.

went to Nyohaiva, took her by the      Nyohaiva had kept under the belt of her skirt the
ught her to the house. Nyohaiva        bones that she had found. Now, taking the foot

in, but sat outside at the corner      bone35 in hpr hand, she said: "If you can take it
* The four men did not know her.        away from me, you can kill me. If you cannot take

o she is," they thought. She was        it away from me, you shall not kill me. If I am not
did not look up. She kept her face      able to keep and hold it, you may kill me. I do

not think you will be able to take it away from ae,
n Klm-ku-sum&, the youngest of the       and if you cannot take it away, I will go off. I

" "Do you not know her? Have you not      will try to run to Avi-'it66rinyte' and there I

r? Her name is Nyohaiva. When she        will be free. But if you can take it away from me,
place, she changed her name and took    and bring it to Kunyavats-yampeve, you can have my
4-l heard that she was coming. Now that   bones and blood." Then they prepared to take from

I I can tell from the way she sits,     her the ball of bone. But she had dug a little

'-ithout sitting down, and from her not    hole36 and there she buried the ball and stood on

Bu, that when she goes below where       it. Then she waved her hands and made it appear

sny people, she will stir up trouble      as if she were hiding the bone as she folded her
till be war and you will not sleep        arms. She said: "If you do not take it away from

was afraid of her and wanted her to     me before I come as far south as Avi-'it66rinyene,

I shall win; but if you can get the bone to

n Hi68-kwitara, the next oldest broth-   Kunyavat6-yampeve, then I shall lose." Then they
-"Well, if you will kill her, you must     all came toward her. She ran south, holding the
ito all, so that they will come and all    bone between her toes where they did not see it.

may know it. Send a man to Haltot-       They reached her, seized her arms, looked for the

to tell him that we wish him to        bone in her hands, but could not find it. Again

.everyone should be here in four days.    they pursued her, seized her, held her fast, tore
roast her alive. I do not want only to    off all her clothes. She fell, got up again, and
I want her blood, and her bones to       ran on, scratched all over, but they did not find
xmix with what we eat. We will do that     the bone. Then, when she came to Avi-'it66rinydne,

th morning." Nyohaiva heard them say     she threw the bone up, and they all stopped. So
they, though saying it, nevertheless       this one woman had beaten those people. "I have

o eat; but she would not eat it. She      beaten you all. I have dreamed well. In four days

them say that they would kill her in       we shall have war," she said, and stretched out

her arm towards them with four fingers extended

Ster two days she went outside and dug     (spread in defiance). They stood and looked at her

ground. There she found a kneecap.       and thought: "Did I not know it? You cannot over-

father's bone," she said. She dug        come her. She is Nyohaiva. Now we have made trouble
d a foot bone. "That is my mother's      for ourselves. Everything will be turned over."
said. She dug on and found a rib. Then    (4 songs.)

"Tat is my brother's34 bone. The people      16. From there Nyohaiva went down the river to
killed them. I think that they will try   Avi-haly'a.37 There she saw Amlv-kapaka38 who had

in the same way. They recognize me from  come to that place with many people. She said to
Tey knew me because my face was like my    him: "I can tell about your body and about you. I

and my mother's and my brother's. Ho.w     can tell about another thing too: I say there will

be war in four days." (4 songs.)

17. She went on again. As she traveled she kept
fear of night or dawn attacks.            saying that there would be war in four days. There

ek, of note 22.--Finding and playing     was no one there and she was all alone, neverthe-

3 of kinsfolk who have been killed by      less she told of the war. Then she came to Ave-ny-
at are plotting to kill the hero also,     eva. Two men lived there, Ahma-kunuhwilye and

e episode in Mohave mythology, and a

motive for fighting. Cf. the Cane myth.
dbet are also a usual preliminary to
e is a seeming contradiction in the

Nyohaiva, who grows from the ground           3Perhaps a heel bone, as it is later spoken
earth is still new, should have parents   of as a ball.

g before. Most Mohave myths, however,         36With her toes.
the growth or birth of the hero; and         37

118 later occurs, it is motivated in the   coredas-hilyka (Yur     foor-m?),ain whereas theM-
lexilained. Both incidents conform to      havdedfo  moo -ishly'a.(afr?,whra         h   o
utional pattern according to which         hv    o   oni     aya

constructed, so the logical inconsist-        38Again an insect. Amaly-kapaka are small
n ot jar.                                   flies such as settle on horses.

32                                     ANTHROPOLOGICAL RECORDS

Tsem-korrave,39 his younger brother. She came to     and wore a dress of willow bark.'2 Then she

the house in which they were. She stood at the       thought: "How shall I approach them?" Then she
door and did not say a word. They did not know       took some of the strands of her dress from one
her, so they said: "Who is it?" Then she told        side and the other and tied them across the fr
them: "I am AG?inkume5i. I have come to announce     like a belt. She did not tie her hair, but gra
war: I say it will be in four days. That is why      it on both sides and twisted the two masses in
I have come here: I have come to tell you in         a knot behind.43 "And I want to do something t
how many days there will be war." The two men        look pretty," she said. She took a handful of
said: "I know Ag?inkume6l: she is Nyohaiva. I        and rubbed it across her jaw and her forehead.
know her." (1 song.)                                 "That will not do: it will not show,?? she said

18. Then she went on and came to a place to      Putting her hands down to the ground once more
which she gave the name Qapotaq-iv'auve. She         she dug. Then she reached into the hole and to
stood there and said: "I can tell where I am:        out white earth paint. From a handful she made
I have dreamed well." Now she was there alone,       four horizontal stripes across her face. These"
but she said: "I say we shall have war." Then        were white and plain. "That is better. Now I 1
she tried what she could do. She trotted. to the     well. And I will give a name to this place. I
south one step (sic). Then she came back. Then       call it Amat-eh8'-ibauve." Now it has a name.
she trotted one step to the west and returned        (4 songs.)

then one to the north, then one to the east.'6          23. Then she started and ran again. She ran.
Then she pulled out one hair on her right side       twice and rested. Then she arrived where those:
and threw it to the west, and it began to rain.      people were. She did not go in among them, but
She said: "I thought I should do that. I dreamed     stood off at a little distance. She saw that t
about war: that is my power; I know that." (4       were prepared and ready for war, with feathers
songs, one about each direction.)                    bows and clubs and all weapons. Then Hivilyk-

19. She went on down again until she came to     kemohakwe,45 a man who was there, called to he
Avi-tuva'auve. There she stood and said: "I          "Comw? She came nearer but soon stood still.

thought the sky was far off. I thought the           "Come!" he called again. Again she came but st
earth, too, was far around, and that its end         "Come!" he said once more, and again she came
could not be told. But now, when I have arrived      stood. Again he said, "Come!" This time she ca
here, the sky is not far away, and the (end of       in among the crowd. She still held white paint
the) earth is near." Thus she thought. (2 songs.)   her hand. When the people saw this; they all t

20. She went on again and came to Ak.'ulye-tsa-  some from her, put it into their own hands, s

kapava, a high hill, on which she stood. From        on them, rubbed them together to make them whi
there she heard and saw many men. She said:         then drew their finger-tips over their palms,

"They have been away a long time. I heard of        with their fingers painted white marks on the'
that; I see it now. They are ready to make war.     hair. They said: "We will fight. We want to p
I see them prepared with feathers, with bows        because we will fight." They all did that. The
and arrows and war clubs, and with paint, ready     Nyohaiva said to them: "tIt is well. But wait:

to fight." (2 songs.)                               will think about it. I will tell you how to gc
' 21. From there she went on, running. When         how to arrive, how to fight. Now I want to gi
she had gone part of the way to where she had       name to this place so that all will know from
seen the people, she came to a rock. She stood      we started to go to war. The name of this plac
on this. This rock had no nama. She said: "I        Ava-t6ohai.'6 Now all will know it.?? (4 songs,
give it a name. I call it Avi-tsitse." From             24. Then she said: "Who dreamed about war?
there she again saw the people all ready for        knows how to fight? Who will be leader? The f
war. "I am glad,? she said, as she saw them         will be Horrave-sakamim.47 The next will be

playing and wearing feathers and carrying bows       Aqaqa-suverevere-ketukupanye.'8 The next will
and clubs. (4 songs.)

22. She went on down along the river again.          42Reaching below the knee.
Four times she ran and rested. Then she began

to be near the place. Now she had long hair41           43Tsunkwinevek.

44Amat-ehe', white earth paint.

45Evidently a bird, like the other leaders
39Both brothers are green worms or cater-        among his people. Hivi-lye, on my shoulder; k
pillars that live in cottonwood trees. They have hakwe, "cft. hakehake, many-colored.n--"His ott
a bitter taste. The ordinary name of Ahma-           name was Itoke-pilyuwake, n (a small, red-bell'
kunuhwilye is hamasukwenpa. A similar black worm     sharp-billed bird).
is called amiGe. Ahma, quail, is also a small        s

bitter melon, not good to eat; ku-nuhwilye is to        46In Arizona, above Yuma, well below Parke
drag. Korrave, or kw-irrave, means pain. Them-      This is as far south as she travels. Ava is hl
korrave was thinking of his food, hukgara-ny-           47The blackbird with a white spot behind i
amely-a'uva, coyote' s-food-tobacco, a strong>      eye. Horrave-sakamlm means "lighting-extingui
pungent, wild tobacco.x

40Sunwise circuit, beginning with the south.        48A similar bird weitehaneroec cret band  fe
This is unlusual, but she is traveling south.       trimmed raven feathers; ke-tukupanye, tie on

41Halfway down her thigh.                        head.

KROEBER: SEVEN MOHAVE MYTHS                                     33
e."49 She herself was to be the fourth. brother and took their bones and played with

m was to be the leader and go first   them. They enslaved me. Now they have let me go.
All wanted to go along. (3 songs.)        'He is going to become something, ' they said of

they were ready and wanted to cross      me." His body was a person's, but he had horns.
They gathered, tied driftwood into       He wore skin clothing. Then Nyohaiva took his

put their weapons on them.50 Then      shirt, his leggings, and his moccasins from him.

to the west side of the river and      She sent him away to the west to eat grass and be-
qhwpelyeve.5i "'When we arrive there    come a mountain sheep. 54 "Go that way," she said.
1 you more," Nyohaiva said. (4 songs.)    "The mountains there will be full of sheep. East

iva said: "Men who are at war do not    of the river there will be no sheep in the moun-
in one place; they do not rest, but go    tains. When you find grass, eat that. I call you

go at once." Then they went north        h8m8.55 Now you are h6m8." (4 songs.)

at side of the river. They continued       29. Then they went on again until they came to
o Amat-tatolit6e. Then she said: "Let      KoGllye. There Ag'inkume5il (Nyohaiva) entered

1l sit in the shade." Now Hivilyk-        the river up to her kneed. The water rushing about
went off from them up on the mesa to      her legs made a noise and frightened her. She said:

was anyone to fight. As he looked       "I will tell of this water. Then the river will not
ee if there were smoke or dust, he         run fast. It will flow slowly. I will make it be

an atata (Mamillaria) cactus. The        like that, not as it is now." So she told56 about
tred hiA foot, hurt, and he was unable     the river. When she had sung three times, the

b returned crawling on his knees. Then     river flowed smoothly and they crossed to the east-

id: "See, we have bad luck. If we had    ern side once more. (3 songs.)

the thorn would not have entered you:       30. Now when they had arrived on that side, all
tick is bad." Then she drew out all the   took up their feathers and paint, and Nyohaiva

ow you are well again: you will walk.     said: "Put on your feathers and paint. Paint your-
you!" He tried to walk but could not     selves black, but your hair red. I will tell you
she spoke and sang once more, and now     what to do. I will sing about you." (4 songs.)

pain and could walk again. "Let us go        31. Then, when all were dressed, they went on.
aid. (2 songs.)                            They went without stopping, and as they walked
y went northward. When they came to       Nyohaiva continued to talk. The four leaders57

. they saw dust and smoke and heard     went ahead; the others were behind. Nyohaiva said:
haiva said: "That is near the place.      "I will reach them first. I will begin the fight."
ar my father's and mother's and broth-    As she walked she sang about their steps, and as
. I came by there. I know they are        their arms swung she sang of those. For a little
oe whom we go to fight. Now all do as     distance she sang thus. (5 songs.)

to. I wish all tribes to fight. If I        32. Now they were near, and all of them ready,
'ght, no one in future would fight."      painted and wearing feathers and holding their

t of what she was about to do, and how    clubs. Then Nyohaiva said: "I dreamed well: no one
it would be, and that they were all to     can surpass me." She wanted to do something. She

to make the war dance. (3 songs.)         spat on her hand, rubbed her hands together to
y started on again. Now they were near,   make a ball magically, and threw it towards the

te-kwrilyeve,52 and' stopped. There were  people at Aqwaqa-have. "That will make them sleep,"
re and a wash and a little mesa. Someone   she said. What she threw entered Nyahamo-vetaye's
ing on the mesa. He ran down toward        house and hit a post. It was nearly sundown and

iva saw him coming and said: "I think    Nyaham6-vetaye's people were still outdoors; but
sending a message to us. They are send-    now they all came in; everyone went in. Nyohaiva

e as a spy. Or perhaps he is coming to    said: "See, they are all enteriong. We shall over-
to tell me that there will be war. I       come them. They can do nothing against us. I am

he is coming." Now that person came        able to make them all go into the house. You will
crowd. He was not afraid. Nyohaiva saw    see that they all sleep. Now we four will go in:

id: "Oh, you are my brother."53 Then       the rest of you stay here." Then the four leaders
there where you see the smoke and hear    went on and entered the house. They were looking
they killed my father and mother and      for one man. In the dark Nyohaiva put her hand

on the legs and faces of the sleepers in order to

red-winged blackbird. Ampot-ahwate,            54
He painted each shoulder red before

55Said to be "the Chemehuevi word" for moun-
ovised ferriage to keep bowstrings dry.    tain sheep. This however is naah. Homo is not

the form in any known Yuman dialect. It may rep-
e, metate or grinding slab.                resent distorted Mohave as it is supposed to be

th-, wind, also north.                      pronounced by the Chemehuevi.
NIkek, sibling or twin, as ante, notes         5Sang?

>S&e was the older."                            57Nyohaiva and the three blackbirds.

34                                      ANTHROPOLOGICAL RECORDS

find him. As she touched them she made them weak      in the center and waved her hand to the peopl

and sleepy. Then she found the man in the middle      to come. "Come, all of you, and see this head,
of the house. She put her hand on his body and        she said. All came and stood about. Then she
on his ear and knew him because he lacked one         threw the head up so that it fell on the gro

ear. His hair was long and he had it coiled in a      ahe threw it up four times. Then she said    "N
large bunch, on which his head was resting.58         you have seen the head: you all know it. Now
Nyohaiva said: "This is he for whom I was looking:    will sing about it." Then she sang about its
this is Ot6buta, who wanted to kill me.59 Now I        its eyes, its eyelashes, its tongue, its mout
have found him and will kill him." Then the four       its teeth, and its nose. (4 songs.)

carried him outside. Nyohaiva said to him: "I             34. She said: "Now you have all seen what

will take your head from you alive. I will tell        That is how I want you to do. After I am dead
you about it before I kill you." As Ot0uta sat         you will do the same. But there is another th
there,60 she seized his hair and pulled it. Four      She made four heaps of sand. Then she ran to
times she moved him as she pulled it. The fourth       south, returned, and with her right foot sti

time she said: "Now I will behead you. I have no       in one of the beaps. She ran east and returne
knife, but I can kill you with my thumbnail."          stirred in another heap; then north, and sti
Then she felt about his neck. She knew where the       in another heap; then west, and stirred in t
bones joined: there she cut him with her thumb-        fourth.65 As she stirred that one   she took

nail. She cut entirely around his neck, cut off        from it   a sandbar-willow (ihoreS stick, a 1
his head, and held it up. The body lay there,          wand. On the end of it she tied the hair of t
jumped up, walked, fell down, jumped again, fell,      bead so t-hat it waved.67 "That is how I do,"
and died only after a time. Then Nyohaiva said:        said... "Tint is how I want you to do." (4 song
"Now we will tell about this head."61 (4 songs.)          35. When they had finished that, she said:

33. Then she said to her people: "Let us go         "When there is war and a saalp is taken, peop
northward on this side of the river. I have            will do as I have done. They will dance and
heard that people live here; but we will not go        themselves. All will be happy and will play

near them. They want war with us, but we will          sing. I have done tbat. Now I wonder what I s
not stay." So they went. They came to Aha-             be. I wonder where I shall go." As she though
6ekup16a66` They went on past that place, on up        she was holding the skull of the head in hr
the river until they came to Sama'bkusa. Many          She weat eastward two steps and stood there.

people lived there. There were four men63 there,       name of this place is Amat-ya'Ema,"68 she sai
Alyha'-tuyame, Alyha'-tokwime, Alyhat-t6a6re,          Then, standing there, she threw Ot0uta's sku
and Alyha'-mit-kusaima.63 Many people wanted to        far south, nearly to Yuma. "I want it to beco
see the head that she brought, but Nyohaiva said:      rock," she said. Then it became the rock call
"No, I will not show it to you now. I will let        Avi-melyekytte. 69

you see it, but not now. You will see it in time.??       36. Now the people there stood in a circle,
She hid the head under her dress. She would not        about her. She was thinking about her own bod
show it to them. She said: "When I show it and         "I wonder what color I shall be: white or bl

you sing, all will know what to do with it."           yellow? Well, I will turn black. I shall. be a
Then she marked a ring on the ground. She stood        but all will know me, that I am Nyohaiva. My

will be Avi-soqwllye.70 All will know that ro
that it is Nyohaiva." (No songs.)

58Evidently using a coil of his long plas-

tered pencils of hair as a pillow, a sleeping             64Have become transformed.
habit not specifically reported before.

59The story has mentioned only his two                 65Anti-sunwise circuit, beginning at south
younger brothers as urging her death.                     66By magic.

60He was apparently awake now, but unable                  w a

to move.                                                    Now a true scalp.

61Such a head, their usual war trophy, is              68About four miles east of the Mohave Rese
commonly called a "scalp" in English by the           vation Agency at Parker, in Arizona.
Mohave.

69A sharp upright rock at Picacho at the f
62"OWl water."                                      of the Chocolate mountains, above Yuma. Acco

to Ford, Ethnography of the Yuma, p. 102, the
63Alyha' is a trans-estite, a      man living a    was a historic Yuma village here.

woman's life. Such people would be likely to              -0 lc      ok    a    ag    sahue"o

be prominent in a dance in which women partici-           70Aly blawk rc,"s nes. rIgi asou a qouarer" on
pated. Tuyame, tayAm-k, walk in a circle;               owlehksnt.Iisautaqrero
-tokwime, stand in one place; t?a8re, said to be      mile from Amat-ya'amna. The transformation is
connected with kavaorem, to step on, as on the         priate for the leading character of a war cyc
heel Of one in front; -mSt-kus5ma, perhaps from        because dreaming Of soqwilye hawks is what m
amlts, far, kw-isam, see.                              warriors.

nROEBER: SEVEN MOHAVE MYTHS                                       35

r:+195 SONG SCBE}IE                       27. At Aqw&qa-mtnyO, on the way to battle 3     3

28. At Matha-t6e-kwilyeve, meeting

aid, the Nyohaiva singing is                    mountain sheep                       4   3

res only one night to complete,         29. At KoOIlye, crossing the river         3   3

n  a certain amount of narration.        30. Across it, painting themselves         4   3

.g a c31. On the way, about her steps and

ber of songs at each point,                   arms                                 5   3

tor volunteered them in telling

>  nes as h  subsquenty re-   The Stupefi-ed Foe Is Beheaded

~ednext as he subsequently re-       -______________

X review of the skeleton of the            32. At Aqw&qa-have again, Ot66uta de-

the usual discrepancies; some                 capitated                            4   4
taisunderstanding; more, probably,      The Victory Dance

in mind any really fixed                   At Sama16ksa    about his scalp;
hr of songs at each place,.h                       lya

Outline                               34. At same place, the scalp on the

pole

Transformation of Victim and Victor

a 8kwvalorve                3             35. At Amat'-ya'l.ma, Ot66uta's skull

I66-kuvallre             32    1               throwvn to Picacho Rock             0    4

alyumu singing like

alyn  8ingin  like36. Nyohaiva turns into Hawk-Rock      0   0

R yohaiva                   1    0

'aya-kumIt6e, about her                                                            110  98+
tlye, the same             4   4         The first list aggregates 110 songs in 34

lt-the, the same             3    4     groups; the second, 98 or 100 in 33. In the first

list, groups of four songs are most frequent, oc-
Walapai                               curring 17 times. In the second list groups of

kuvilye, about buckskin                 four occur only 10 times, but groups of three 18

,wearers                    4    1     times. In short, in the second enumeration the

g from the Walapai to                   typical group consists of three instead of four
viser                       4   3      songs. At what appear to be crucial points--

Nyohaiva's identity, her new name, the contest,

rteve  on the trail   1    1     Ots8uta's killing, the scalp dance--the two lists
Ikweoakle      about her                agree in naming the full complement of four songs.

-yuye,                       4   4      Evidently there is some sense that lesser episodes
;-eh8'-kwa5tske, claimed as             merit fewer songs. That this sense of relative

ehVr kwa66ske claimed as    3    3     weight is fairly constant is shown by the fact

aunye-vat6e, claimed again    3   3     that of 31 places or stages to which both lists

-kut9e9Ilye, hears singing              attribute songs, 19 have the same number; 9 differ

2   (?)   by only one song, as three for four or three for

on Defiance                             two; and only 3 differ more widely: see paragraphs
as arrow to.Amata-kwit~e;               7, 25, 31. There is thus evident a plan in the

dto arrow to Amat,a-kwls      3   3      narrator's mind for relative elaboration of songs

a-have to Avi-ts8rinytne,            in different parts of the story. This plan is ad-
contest, defiance            4   4      hered to with approximate consistency or repeti-

tion; but it is no precise ritual scheme fixed in
memory.

-aly'a, telling of war                     As usual, the song scheme serves also as a

Lg                            4   4     synopsis of the narrative. I have therefore organ-
ny-eva, same                 1    1     ized it by introducing captions. It is evident
ptaq-ivauve, the cardinal               from this outline that only about three of the

tuva'auve, the sky is near    2    3     thirty-odd sections contain vigorous plot such as

1e-tuakapava                  2    3     is the usual content of myths and tales in cultures

itbae nad                     2   3     of the same general level as the Mohave. These are
it-ehI-idauve, about white               sections 14 and especially 15 and 32. If to these
lituve, aboutwhite          4    3     are added the first and last one or two brief sec-
UP u                                    tions, to give the heroine an origin and an end,

tbohai  reaching allies      4    4    we have about the equivalent of what most American
ta-tFohai, reaching allies    4    4     tribes would use to make a tale. The remaining
ve-sakamlm appointed leader              sections, nearly thirty, are Mohave filling, or

7  ~      prolixity, dispensable incidents which make the

an, Preparations story run slower but give opportunity to build up
Wing the river to Ahipe-                  the singing into a long series, a real cycle,

Slyeve                  ~~~~4  2  corresponding to a ritual among other tribes. This
>-tato'itNe, curing cactus song association is presumably the cause of the

gine                    ~~~    ~~2  2  dilatory narration; though it is also clear that

36                                     ANTHROPOLOGICAL RECORDS

the Mohave like the strung-along episodes for         The correspondence of these phonograms to t
their own sake, and maintain the habit even when      sections of the narrative is as follows:
the narrative is unaccompanied by songs, as in
the Mastamho myth and Great Tale.

The difference in manner, according as inter-               Sections           Phonograms
est in plot or in song themes prevails, is shown

by the fact that the three paragraphs mentioned                  2                  231

(14, 15, 32) take up about three-tenths of the                   4 7               232-235
length of the narrative, but have only one-tenth                 9-12               236-239
of the songs referring to them. That is, Mohave                 14-23               240-249
singing is far from really dramatic. Its text                   25-32               250-257

tends to be pensive, subjective, reflective on                  33                  258  264-266
incidents. When the action becomes eventful,                    34                  259, 267-269
tense, or critical, the songs become few, or                                        260-263
drop out, until the flow of the narrative quiets
again.

From one to four of the songs of each of the          That is, all the songs pertaining to the
groups were phonographically recorded in cylin-       section and the three last sections were

ders catalogued as 14-228 to 14-269 in the Uni-       but only the first of each group of songs
versity of California Museum of Anthropology.         other sections.

IV. RAVEN

myth was recorded near Needles on           do like this, in the daytime, it is outdoors, and I

3, from Pamits, "Weeping Person,"   .       walk slowly back and forth, and the women dance for-
aman of the Sn-fire-deer-eagle clan,       ward and backward, following me. When I sing indoors,
*rodaughters Nyoailtd a (or Ny8rtea         there is no dancing, and I stay seated in one place
thave lt a    child). Jack Jones inter-      near the middle of the house all night, except some-

istory has been previously outlined          times I rise to my knees."

in Handbook of the California Indi-           I did not see an actual Raven dance, but it was

;L, and some songs given on page 758.        illustrated for me as follows. The women bend their

characterized as' "a curious tale          knees somewhat so that thei.r skirt hem is lowered

if it can be called a story at all.       perhaps four or five inches. They then sag and rise
es do nothing but move thirty feet,        in the knee an inch or two, without moving their

t, and disappear [as ravens] at day-        feet or even rising on their toes. The body is in-

they sing of is what any Mohave would        clined slightly forward, the head is erect, the eyes

lsing of if he sat up. The story is        wide open and looking level (not lowered as by Plains
hid  reflection of the jonventional         Indian women); the arms hang straight down, almost

tohave singing." This Judgment iS            stiffly, the wrists perhaps being bent back a trifle.
the outline of songs given below.           When the women move forward and back, they shuffle

n is said by the Mohave to be sung          their feet forward (or back) an inch or two at each
ions and to refer to war, along with         step, without raising them from the ground.
gmulye, and Nyohaiva, it differs

t two of these--which have just been                      OUTLINE OF SONG SCHEME

t these contain actual narratives           Growth:

as the central theme of the plot.;               1. Birth of the brothers                  4
n merely sings of war customs in the             2.. Cane buzzers                          4
re is also no travel in Raven, ex-              3-. Darkness and war                      4

travel. Tumanpa is like Raven in that            4. Gourd rattles                          4     16

story; like Vinimulye and Nyohaiva         Night:

is journeying; and is peculiar--               5. Bat flying west                        6
'or a war and festival song-cycle--in            6. Stars                                  12

1 theme is incest.                             7. Cane                                  18     36

NARRATOR'S STAENTN                         War:

8. Hostile tribes                         4

said to me: "I was a baby boy [meaning            9. Wind and dust and war                  4?

10. Brave men                              4
e below] when I dreamed this singing:           1. Fightin                                 4

me by the Ravens. Now I am a man, but          11. Fighting                                2
gotten it. I dreamed it before I ever           13. Scalped men                            4

I had been born when I dreamed it, I           14. Return with the scalps                 4
forgotten it. No, I did not learn it             15. Arrival at Bill Williams Fork          4
[ohaves; and I did not hear any of them          16. The start next morning                  4
fact, no one else sings like this, for          17. Message of victory                     4
t dreamed it myself." Later he added:           18. Dance with the scalps                 22

Jo Nelson" (the narrator of the Mastamho        19. Gathering and feast                    8     68
elow) "know this Raven, and he learned       Birds:

.;he did not dream it. Jo is my paternal         20. Masohwat bird                         12

ek(a term not recorded otherwise).                                                          4
us two dies, the other will sing Raven           22. Curve-billed thrasher                  8

of a day and a night. My older brother,         23. Mockingbird                             6    30
also learned it from me. And my             Tribal Life
ghter learned it, without dreaming: I        -       G

t for her if she dies, or she for me."           24. Grinding food                          6

"When a raven is on the ground, he             25. Play at Miakwa'orve                     2     8
before rising in flight. That is why          Transformation:

gourd rattle downward twice before               26. Bodies of the brothers                 4
to sing; and why the women who are to            27. Their knowledge                        4
'twice before I start my song. Then,               28. Their future shape                     4
ke it upward, they just walk past me;             29. New names                              4

beats before the end ofthersong               30. Wish to change                          4

rs), I make a long downward sweep of             32. Departuret   4l                             28
nearly to the ground. This is the               3.Dprue4                                         2
the women to begin to dance. When we                                   Total                    186

t                              ~~~~~~~~~~[37]

38                                    ANTHROPOLOGICAL RECORDS

THE RAVEN STORY                    and dance, it will be well that they have such

things." Now they were about to make a gourd t
1. It was at Ha'avulypo that Matavilya built     give to me.9 They said: "We have none yet but
the first house.' After he died, two brothers,       can make it." Then the older one stood up, tu
Aqaqa, the Ravens, were there. When such birds       to the west, to the north, to the east, and ta
find anything that has died, they eat it; but        south.10 Then he had a gourd in his right hand
they would not have eaten Matavilya then, even       He said: "It will be well, when a man sings,
if they had seen him. But they did not see him,     use tiat. Everyone will like to hear it." (4
for these, two,' the older and the younger brother,  songs.)11

only grew from the ground where the northwest           5. The two Ravens had not yet gone far from
corner of the house had been, after this house       their corner. They were still near the ?lace
had been burned down.2 The name of the older         they had grown, and still in the house.    The
brother was Humar-kwi6e, of the younger, Humar-      older said: "My brother, there is another thi
hanga.3 They were little boys then--not Ravens.      will tell about. The bat has started from the
They looked up to the sky, and all about, and        in the darkness and is flying westward. I hea
saw that the world had been made. Then they          It is he.?? The youngest did not know that. The
looked toward the south. As they sat, they each      sang three songs and the younger three. (6 so
sang two. songs; first the older, then the younger.     6. Then the older said: "There is another
(4 songs.)4                                         that I will tell of. I will tell about Orion

2. Then they said to each other: "My brother,    the mountain sheep, the three stars of the be
*we will leave this place. We grew here. We came     Orion), and also about six that are near them
out of the corner here, but now we will leave        (1Iat6a, the Pleiades). I will sing about those
it." So they started from their corner, crawling     Then he sang six times and his younger brothe
forward on their bent legs a short distance,         sang six times. (12 songs.)

four times: but they thought they were walking.         7. Now the older said again: "There is ano
Then they began to talk of cane-buzzers5 which       thing that we will sing about. It is the lar

they had. There was no cane there then. Never-       that we heard far down in the south and west."
theless they had cane, both ahta-hamaka and ahta-    each sang nine songs about that. (18 songs.)14
hat6ima, large cane and small cane. They said:          8. Then they said: "Now let us sing of oth
"I hear canes swaying in the wind in the west        tribes, in the south, the Halchidhoma and the
and in the south." They heard it rustling. That     We know more than they. We have dreamed well

is why large cane grows in the south below Yuna,     are brave and can beat them." He meant that n
and in the west; but not in this country. They       tribe could overcome the Mohave in war. They
sang twice each. (4 songs.)                          sang two songs about this. (4 songs.)

3. Then they said:6 "Listen to what we tell.         9. Then they said: "There is another thing
We have dreamed well. We can divide the dark and     will sing about. We will tell of wind and dus
the stars.7 You do not know it, but you will        When we go to fight those people, the wind wi
have war. We did not learn that from Matavilya:      blow and the dust will fly so that they will
we dreamed it. We are telling what is so: You        see us. When we sing thus the wind will blow
will see. We are brave and tell of things which      (4? songs.)

we have dreamed." (4 songs.)8                          10. Again they said: "There is another thi

4. Now as they sang, they had no gourd (rat-     Some men have dreamed well and are brave, but
tles). They said: "We have no gourds. That will     all men are like that. When there is war, bra
not do. When people make war and kill an enemy      men will be the first to see where the houses

the enemy are. There will be only a few men w
1As told more fully in other accounts.

2As doors are to the south, this would be the

right rear corner, from inside.                         9Viz., to the narrator.

3Humar is boy; the sound ng does not occur in       10Clockwise circuit beginning with the wes
Mohave speech, but is frequent in the distorted         1T

forms which words assume when sung. Hang is also         1The words of these four songs are: 1, h

the Mohave idea of the reverberating sound pro-    htilauk imat-kievek kanavek, gourd hold when-
duced by beating or scraping a basket set in        tell; 2, ahnalya oalya viv'aum, gourd I-show
front of the mouth of a jar--the proper accom-       standing; 3, ahnalya hi6auk amaim-it6iak vivt
paniment to certain song-series.                    gourd I-hold upward-raise-it standing; 4, iba

4                                   -            akanavek viv'aum ats6umk atvsikavakek viv'aum,.
n The first song of the four is: husit  pi'ipaik  I-hold-it I-tell-of-it standing look-here loo
nakwi5auk, now-both being-alive we-sit-here.        there standing. Atvsi6umk and at6ikavakek may

A toy, a piece of cane as large as a finger,    fer to upstream and downstream (north and soU
through which a string is passed on which it is        12The confines of what had been'the house.
revolved against the teeth.                            1

revolved against the teeth.       .                 13The first of these six songs runs: tiny

"Said to me," in the narrator's words.          kalt,ieska himan-kuyamk akanavek sivark, niV
7Rfrrn     to wars of the Mohave against the     hat rising-flies I-tell-it sing-it.

Halohidhoma and Cocopa.                                14From here on the repetitious statementsC

8The words of the first of these songs about     assignment of half of each song group to each
dreaming are: sumak imank akanayek.                 brother will be omitted.

UKROEBER: SEVEN MOHAVE MYTHS                                    39

that power.15 They will not be afraid.     It knows where to obtain daylight. It goes east
y nor in the night. You will see that."     and brings the day. Thus it makes morning."

(4 songs.)

re is another thing. The Mohave will         22. They said again: "There is another bird,

With other tribes. They will not begin      Hotokoro.   We hear it making a noise." (8 songs.)
at niht, but in the day. They will use         23. Then they said: "Different birds sing dif-
uarrows. We tell of that. We sing of        ferently. There is a bird that we know., SakwaOa'-

( (4 songs.)                                alya.23 We will tell of him." (6 songs.)

n they said: "When there is war, women        24. Then the older brother said: "I want to
aptured. Perhaps two or three will be       know what we shall be. I want to know what the

y will stand with their heads down,        people will do. I want to know all that.?? He was

* (2 songs.)                              thinking about it. He said: "We will tell another
re is another thing that we will tell     thing. We will tell about grinding food." (6
-t is scalping. When they fight, there     sos.)24

xi killed with long hair, and these will      25. He said: "When we have finished telling

ofn (4 songs.)                             about everything, we will go outdoors. There is a
y said: "When they have taken a scalp      place called Miakwalorve.SS All the people will
ok to this country,16 they will sing        come there to enjoy themselves; they will play

(4 songs.)                                 and sing. (2 songs.)

y said: '"When they have fought and have      26. Now the Ravens moved, as before, creeping
PS and slaves, and have started to -re-    on their legs, still not walking. They moved from
ywill come to Hakut6yepe.If 7 (4 songs.)   the place where they had sat, near the back corner
y said: "When they have slept there, in    of the house, to near the door. Then the elder

one of them will say, 'Get up.??? (4     said: "My younger brother, we will tell of our

body: of our legs, our arms, our head, our nose.
y said: "After they have started from      We will tell of every part of our bodies before
y will come to Amat-agove. Then they       we go outdoors." (4 songs.)

word to the people in this country.           27. Then they both stood up. Now they were able
announce: 'We have taken scalps and        to walk: they were young men. They said: f"We have
repare for the dance.? Who will carry       told all we know. It is enough. Anyone who dreams
to them? His name is Irra?um-kumabaye.      of us and sees us, will know everything, and will
word is sent, all will hear it.?? (4       be able to tell all that we have said. We have not

seen what we tell of, nevertheless we know all
y said: "When they return and bring the    these things." (4 songs.)

d the slaves, all the people. will gather      28. Now they stood outside the door. Standing

will be prepared to dance. We will       there, they said: "What shall we be? Now we are
;hat." (22 songs.)8                         persons, but what shall we turn into? Shall we

y said: "Now when all come to the ap-      live in the air, or on the earth, or in the timber?
lce and bring food, there will be a         Shall our bodies be black, or yellow, or red? How

1ni9 (8 songs.)                            will it be?" (4 songs.)

y said: "There is another thing we are        29. Then the older brother said: "Which will

of. We will tell about it. I hear the       be the best way to go? I do not yet know. I want to
,a bird, far up in the sky, as it comes     change my name. When we were born in the corner of
east. That bird has been here, but went     the house we were called Humar-kwi6e and Humar-

is our bird. We know it, though we have     hanga. Now we shall not have those names any longer.
n it. Its name is Masohwat."O  (12 songs.) My name will be SowOltek.?? And the younge)i said:
ysaid: "There is another bird, Orro.21     "My name will be Eteqwesongk.?S2S (4 songs.)

30. They did not stand still, but walked east-
ward and back. Then stood and then walked toward

the north and back, then west and back then
&eaming

y the narrator's country, Mohave valley.
B are still at Ha'avulypo, many miles

22 The curve-billed thrasher, probably. See
Williams Fork of the Colorado River.       Mastamho, VII, 85 seq.

substance of this paragraph was given          23 The mockingbird. One of the songs about him
the narrator. As he first mentioned 4       is: sakwaga'alya me'eptekwoa melerqinye hiolk

then 2Z, it is possible that he meant      ikavavek, mockingbird you-are-the-one (?) from-
twice on this topic.                         throat loudly tell. See Mastamho, VII, 85 seq.

tsk, festival.-                                24The first of these six songs runs: ahpe
>  enly  entonedandproablyxrtic l . hamut fye ( for hamiukye ) tawam tabi (t sa )-tawam,
scribed as bright red and larger than a         2Na    FotMoae

[ It does not live in the Mohave country.NerFtMoa.

-lO called Sakat6re, it is said.                 2These two names are said to refer respec-

night hawk.                                 tively to flapping and flying.

40                                      ANTHROPOLOGICAL RECORDS

southward and back.27 Now they did not want to       I have another name. My nane is Aq6qa-hatsya
be persons any longer. They sang four songs, two     I will go to the Kamia.29 I will never return
each, one for each direction. (4 songs.)             I will be Crow and will not come to this coun

31. Then they said: "We have finished. We         Then he followed the darkness to the southwes
have told about our entire bodies. Now we wish       That is why he is black.

to have feathers." Then they had feathers over          Then the younger said: "My name will be

their bodies. They tried to fly up but could         Tinyamhat-mowaipha."30 He did not leave this
not yet go far. They rose only as high as a          country but stayed here. He is Raven.

house. Four times they tried, but said: "No,            Now they had turned into birds. No one c

we cannot yet fly." (4 songs.)                       them, but they became thus. They went with t

32. Now the older stood on the east, the          darkness and therefore are black. As they fl
younger on the west, both facing the south. It.      they said: "We fly with the help of the wind.
had been night but now it was becoming morning.      the wind blows hard, we fly high: it helps us
Then the older said; "The darkness comes from        whirls us around." (4 songs.)3
the east and goes west and I will follow it. Now

28Crow.

Counterclockwise, starting in the east: cf.        29The Diegueffo, or perhaps more properly t
note 10; also Appendix I. The Mohave frequently      Diegueno offshoot in the desert and along the
mention cardinal circuits and sometimes associate    river whom we call Kamia. The Mohave say that
colors with the points, but without any fixed        Kamia, the Yuma, and they themselves sing Rav
direction of the circuit or fixed color associa-     songs, but the Kamia series is different.
tion. As ritual symbolism} their material has not       30"Dark-dusk," or dusky night.
set. The fact and content of dreaming are more          31

important to them than precisely formulated ritual        The last song of the cycle is: matahaik
pattern.                                             mat-haik) ikwerevik, wind whirls.

V. DEER

DISCUSSION                         said by the Mohave to refer to a long tail, a

feature which many Indian tribes note about Moun-
of Aqwaq-sivare or Deer-singing was     tain Lion. Etymologically, the word seems to mean
Needles, on March 21, 1903, from         "long dog"; which would of course be Wolf. In

known also as Enter-fire and Three-    that event, nume-ta, the "real cat" or "large cat,"
of one of the Tobacco clans, who       would presumably be the commoner Mountain Lion,

&Aghters Kata. Yellow-thigh did not      and Jaguar would not enter into the present story.
ye dreamed this song-myth-cycle: he     The wobbliness of identification by the Mohave
iBarned it from his older relatives.     and other Yumans is increased by the fact that

w:knew it.                               two other large carnivores besides the jaguar,

ing and end of the story, comprising     the wolf and the bear, are not regular habitants
ter of its length, deal with two         of their lands.

a, Jaguar and Mountain Lion. At least,      The amount of discursive detail in this ve.r-
,they are here oonstrued as being:       sion is moderate. The number of songs inqde;
ts of identification will be discussed   series is around 90. No two statements by the

"These two create for themselves a       narrator, as to how many he sang at each point,

who travel eastward for two nights     agree altogether; as is customary for the Mohave.
,oond day of their journey are am-       But the subjoined table shows that a scheme is

cats who have gone ahead to lie in     adhered to. The narrator probably intends singing
in the Walapai country, in order       about 4, or 7, or 1, or 3, or 8 songs on a given
pai may learn hunting. Three-fourths    episode, and perhaps approximately remembers sets
:relate to the wanderings of the         of words for each song in a group. The blanks in
I the songs of the cycle except the      the first column of the table presumably mean

t are sung by them. The listener's       only that the teller had not yet got started in

ntification is thus with the Deer,      mentioning songs. If we supply the omissions from
with their creators and destroyers;      the next column, the addition of these 23 makes

name would also indicate. The result    the total 90, as compared with totals of 90 and
of the tale is pervaded by a flavor     88 in other listings.
h as the Mohave manage to inject,

iculately, into many of their myth-
.ves .

phy--after formal respects are paid     iant, means wildcat. In Walapai (F. Kniffen et al.,
ing of things at Ha'avulypo--is         Walapai Ethnography, AAA-M 42, 1935) nyimi-ta-was
st-to-east journey from Gabrielino       given as mountain lion (p. 64), and hat-akwila as
country near the sea in California to    wolf, described by some, however, as blunt-nosed

tory in upland Arizona. This includes   like a cat, and perhaps confused with straggling

swerve first north and then south     jaguars; it also was a rare animal. In Yuma, I

was given xat-akUly for mountain lion (laqol-k

,Avikwame and the upper part of Mohave    meaning long), to which imtsa xants-ekui was said

to be the Cocopa equivalent. I secured no words
lly, the Jaguar has his regular north-   for jaguar or wolf. In Maricopa my forms ran:

in Sinaloa or southern Sonora. Occa-      name', wildcat; nam.e-t or nam.et xat-ekyulyk,

however roamed into Arizona and        mountain lion; xat-ekwily(k) or zat-ekuly, wolf.
YB                             ~~~~~~~~~Spier, Comparative Vocabularies (Univ. N. Mex.
thern California. He was certainly a      Publ. Anthr. no. 2, 1946, pp. 104 seq.) gives
animal to most Mohave: very few of       these Maricopa forms: name-s, wildcat; name-t,
ever have seen one, even in the old       cougar (viz., mountain lion); name-t hatagult,

he wa  notimagnary  Thee issons"cougar wolf"; name-t katca-s, jaguar; xatagult,

was not imaginary. There is some      xatagulya, wolf, ? from xatagwilg, "bigger than
s to which name designates which feline,  a dog" (xat). In the same place he gives the
Om of them may not in fact be Wolf.       Havasupai forms as nyim'i, wildcat; nyimita,

lated Numeta as Jaguar, and Hatekulye    mountain lion; hatagwila, wolf; no form for jag-
Lion (Puma), because Nume is Wildcat,    uar. The weight of this comparative evidence
r is spotted dark on ye llow like       would seem to make the heroes of the present

ar iS spotted d ark on ye llOW lik Me   Mohave tale Mountain Lion and Wolf rather than

r stub-tailed animal.i Hatekulye was      Jaguar and Mountain Lion. But what is perhaps

surest is that two of these three carnivores did

not occur regAlarly in Mohave territory, and Moun-
tain Lion was probably uncommon, so that a degree
are the vocabulary data: In all Yuman      of uncertainty prevailed as to the identity of
niume', or some obvious dialectic var-     all of them.

[41]

42                                      ANTHROPOLOGICAL RECORDS

VARIATIONS IN SONG SCHEME                                       THE DEER STORY

Number of Songs Mentioned by Narrator                1.  e    a

-                                ~~~~~~~~~~~1. When M1atavilya died and Mastamho tookc hi.

In      In        In      place2- he gave supernatural power to Jaguar and
Orig.   Review    ttempt    Mountain Lion,3 two brothers. No one saw them
Place in Story         inal     at        to       they dug a hole into the ground and disappeare
Place in Story  inal  at to They traveled underground toward the wind.4 At

Dcta-  cluon-    Rec-      Hatekulye-naka,5 above Avi-kwatulye,6 they eme
tion  clusion  oncile  Here they raised themselves out of the ground

"Dark-mountain" in                                    far as their breasts, turning their heads to 1

the west . . . . . .         ..    4       4        around. Seeing only mountains all about, they
Hoalye-kesokyave    . .        ..    8       10        "This is no place for us," and went underneath
Avi-kit6ekilye   .  . .        ..    4        3           2. They continued westward, below the surfa
Ava-sa'ore . . . . . .         ..    4        4       until they came to Avi-kwin-yehore, Avi-ku-tin
"Sandbar-willow-                                      Kwilykikipa, and Kwamalyukikwa. There Jaguar p

water"    .    .    ...            3        3       ceeded to make Deer. He put his hand into the
New York Mountains . .          3    3       3        but the earth was not good. Then he thrust his
Avi-kwinyamaOave   . .          3    3        3       farther down until he found good clay. Then, j
Avikwame (Dead Mt.). . 3, 13, 1      3       14       little girls have clay dolls, he made a Deer,

I68-kuvallre . . . . .          7    7       9        legs and neck and horns and all parts. He made
Qaralerva   . ... . .           1    1       1        alto. So the two Deer came into existence.

SelyeIaya-kumit6e   . .         3    3       3           3. Now it was dark where Jaguar and Mountai
Kamahnulya . . .    . . .       2    2        2       were.8 Then they said: "There are flint arrow-
"Raven's house". . . .         ..    3       3        Some persons will dream of those. Then they wi
"Excrement-sand" .   . .        1    4       1        them; they will make bows also." Then they m

"White-water'. .             2, 9    9       9        a bow. They measured it a fathom in length. It
Avi-kwaganye   .    .           1    1        1       too long. So they measured it somewbat shorter
Walapai Mountains. .         .  7   11        7       said: "That is good: it will be right for the
Hoalye-ketekururve . .          5    9        7       and Yavapai." They prepared sinews and feather
"Land-blood-have,"                                    the arrows. When they had finished everything

near Hackberry*. . .          6    8       1        they said: "Rattlesnake, scorpion, black-widow

Total.        .        67   90      88        and tarantula1' are the poisons to use. We wil
Total.....       67    90      88       the Walapai and the Yavapai about them. They

*Sung by the cats--the rest by deer.               take these four poisons, mix them with a plant

with red paint. They will paint their arrow-po
with that and their bows and arrows too. Then
WORDS OF SONGS                        they pursue game, it will not be able to run f

The following are the words of some songs:

1. The very first song of the cycle, where             2At Ha'avulypo.

the Deer are made at Dark-mountain far in the             3Numeta and Hatekulye.
west (par. 5). Deer sings: inyahavek tinyamk               4orth, mathak.
*kanavek, west it-is-night, tell.

2. First song at Hoalye-ketekururve (par. 25),         5"Mountain lion's naka."

next to the last step in the journey, and the              8"Lizard-mountain," still at Eldorado Can

last at which the Deer sing. Hatekulye kanavek,       on or near the Colorado, as is Ha'avulypo also
Mountain-Lion tell-(of).                                   7West of San Bernardino, California; that

3. Same place, second song. Ipa amaimiyak          in Serrano or Gabrielino territory. The second
kanavek, Arrow from-above tell.                       name means "dark mountain."

4. Same, third song. Ipui-mote' ipa'-maimiate          8Spoken of as a house, but conceived merel
ninyuipakem hirra'a-m (e), I-shall-not-die arrow-     as a round space of darkness.
from-above fall-on-me it-does-not-pain.                    9Avi-rrove soh^na.

5. Same, fourth song, last by the Deer. Ito-          10Haltota, a poisonous spider, probably the
nye-kyam ipa'-maimiak, Belly-in-shoot arrow-from-     black widow.

above.                                                   11Kwatmunyo-'ipe in Mohave, "but they cal

6. Apparently Jaguar sings, at Land-blood-         it hanekatsave "n

have: Himekeseik kwora'&k-oOve, Track-them old-          12The Mohave say that the Walapai who have'
man (=brother).                                        dreamed of Jaguar and Mountain Lion follow th

7. The same: Intomaku-mote itavere(m)              practice. If anyone but the owner takes hold

viewEme4(a), Do-not-desist chasing continue,          the bow, his hand swells. They also tie to thz

8. The same: Hatapui viu8mnhe kwora'ak-o8ve,       moccasins a small piece of deerskin containini
Kill-them continue brother,                            this poison. Among the Mohave, on the other hs

9.Te *ia  s  ng of th  cycle  stil  b  aTr     certain men, who wish to be lucky in gambling,
9. Te fnalson  OItneCyC e,  bl l D  Jauar tie to their hair a small concealed bag of ral

Kwora'ak-o8vitS atSwo6avek himatva hikwlve thaGwilve snake teeth and paint. This is, however, like]

kosmave, Brother divide-it flesh horns hide sinew,    to render them cripples.e

KROEBER: SEVEN MOHAVE MYTHS                                    43

Jaguar and Mountain Lion took the two          9. Starting from there, they went east until
they had made and said: "They are fin-     they came to Aha-kwi-'ihore.20 There they saw

nll make wind blow on their bodies         much grass, but said nothing about it; they did
t to rain over them. The rain will        not eat it yet. They only said: "We are at Aha-
11 bad smell and make their flesh          kwi-'ihore: from here we will go on again." (3

made it blow and rain on the Deer        songs.)

Wow that we have made wind and rain,          10. Not far to the north from where they were
ad smell has disappeared. Their meat      are the New York Mountains. They said: "That is

now they will be able to go anywhere     the place Jaguar and Mountain Lion told us of:

come cold."                              they called it Avi-waGa; it is not far away." They
wo Deer stood looking westward. Then       went there and stood and looked. "It is a large

south, east, and north.13 They wanted     (range of) mountain; everything grows on it, and

land, and where the sun and the night    is green and looks good. It is the greatest moun-
Now they knew that, for the male was      tain. It has a great name and is the first of
id: "There is the sun. It is going        all." (3 songs.)

the female said: "No, the wind and the       11. They started again, going eastward. Coming
"taking it away. And there is no place     to HukOara-tU-huerve,21 they did not stop there,

to; perhaps there are only moun-        but went on eastward. At Apurui-kutokopa 1 and
ps only sea there. Perhaps it will       Avi-kwinya'ora they also did not stop, but went
be mountains, or descend into the fog     on. When they came to Avi-kwi-nyamaGave,22 they

T" hen they both looked toward the        stopped. (3 songs.)

,he male said: "Here darkness is com-         12. Starting again, they-saw Avikwame.23 They
t comes it will bring the stars and       went northward to Avi-t6ierqe,24 without resting

the sky. Then we will know which way     there, and continued to Kwanakwet6eOkyeve.25 There
it (4 songs.)                              they said: "I know this place: it is Kwanakwet-

e two deer started eastward. They        seGkyeve: now Avikwame is near. Grass and every-
ye-ke6sokyave.14 Jaguar and Mountain      thing grows about that mountain; it smells good;

ten them good eyes: They could see        the wind from the north brings the odor." Starting
hey said: "Everything is finished,        again, when they saw the grass, they jumped about

k. Do you herir a noise? When it is      as deer do, and ran here and there; but they did

always a noise. Every one sleeps        not yet eat. They came to Aha-mavara, to Amat-

Tinyam-hwarehware15 and Tonagaqwataye26  qatseqatse, and to Kwatulye-ha,26 but went by with-
ones that make noise at night."          out stopping. They7came to Amat-mehwave-'auve and

to Hatom-kwiGike.    Then they said: "This is the
there they started again, going east-     place: this is Avikwame; now we are at Avikwame.

hey came to Avi-kit6ekilyke,17 they      This is what they gave us, this grass here. Every-
is what they have given us: I know       thing growing about is what they told us of." (3
fass that they gave us." They did not     songs..)

:.They were to eat it soon. (4 songs.)       13. Then, standing there at Avikwame, they

lhere, starting on again, they said:      said: "Now I will tell about my body: of my legs,
ght is over. It is nearly daylight."      my tail, my ears, my horns, and everything. Some-

stward until they came to Ava-sa'(ore.18  times my horns change: they itch, and I rub them
stood and rested and looked about.        against rocks or trees. Then I grow new horns and

L'up at the sky and saw the star called   the old ones are seen lying cast off on the ground.

k-uv'a, the morning star.19 They said:
It is there. All will be able to see

is in the middle of the sky, and we         20"Sandbar willow water"; a mountain north of
riiddle of the earth." (4 songs.)          Blake. Soldiers were once stationed there on

account of the Chemehuevi or Paiute.

clockwise circuit, starting in the west.     21Hukgara is coyote; apurui, hapurui, a pot-
lockisecircit,staringin te wst. tery water jar.

;o be now a railroad station in the           2 2

omountains, perhaps Suimmit. Hoalye           "Yellow-mountains," in the middle of a
pines.                                    valley, north of Ibex and visible from it.

ect living in willows, and with wings        23Dead or Newberry mountain, in the southern
-leaves. Its night call is hwar hwar      tip of Nevada; with Ha'avulypo, the Mohave myth
ercises the Mohave imagination.           focus.

24 "Excrement-mountain"; in a valley.

or west of Calico, which is not far          25In a valley southwest of Newberry mountain,
o. The route is eastward through the       probably Piute valley.

rt.                                          26Kwa'tulye is a species of lizard. Ha, aha,
tamn east or northeast of Calico. An       is water, but "lizard-water," nlizard-spring,"
trail, from before the coming of the       should be Aha-kwatulye or Kwatulye-nye-'aha.
d to pass there.                           The word perhaps means "water-lizard."

*day-walk." The sun follows it, and it       27A whitish region south of Avikwame, near
in the middle of the sky at midday.       the Colorado.

44                                     kNTHROPOLOGICAL RECORDS

Sometimes I rub myself and my hair comes off."        The Deer said: "I know you: you are Wildcats;
Now there were bushes there, a huelye bush to         hunt. When you kill rats and rabbits, you eat
the east and a tanyika bush to the west. The         raw; you do not cook them." Then the Wildcats
male Deer said: "I will stick my horns into these     into the brush without looking at them. (2 so
bushes and pry them off. I will leave them here          18. Starting again, the Deer came to Aqaq-
at Avikwame and go elsewhere." (14 songs.)            va.35 (3 songs.)

14. Then they started southward. They came to         19. Going on, they reached Nyiketate and

6okupita-to&ompove and Ihore-kut6upetpa,28 but       Selye'aya-it6ierqe and Muulye-mat'are.36 They
did not stop. When they came to Avi-kutaparve,29      "This is the place: this is where Antelope be
still farther south, they wanted to cross the        That is what I spoke of." (4 songs.)

river. It was sundown. They crossed to the east-         20. As they stood there, they saw Avi-ves

ern side at I6-kuva'lre, Kwilyegki, and Avi-         They said: "We will not go there, but look at
tutara.30 As they crossed, the female came out       from here." It was midnight now. (1 song.)
of the river onto the bank with difficulty. She          21. They went on until they came near I

said, "I nearly drowned." But the male said:         tsumi, Aha-kwi-nyamasave, and Hatobike.38 The
"Of course; I am a man, but I too almost drowned."   stood at the foot of the mesa below these pla
(7 songs.)                                           Jaguar and Mlountain Lion caused them to stop

15. They said: "Now we know where we will go.     The male said: "This night is bad; it is not

We know where the darkness conEs from. It comes       ordinary night." But the female said: "Yes, i
from the east." They went southeastward, past        usual; you will see. It is dark, and the sta
Yamasave-kwohave and Aqwer-tunyive, to Qara'erva.    bright, it is cold, and there is a little bre
There they stopped and said: "We call this place     Can you not feel it? It is cool. It is just
Qara'erva;31 everyone will always call it so."        ordinary night." (2 songs.)

(1 song.)                                               22. Then they folded their legs and laid t

16. Starting again, they went southward. At       jaws on the gravel. Jaguar saw that; he saw t
SelyeIaya-kumiit e32 they met Muulye, Antelopes.      lying there, though he was far in the west.

They saw ten or twelve of them. There were only      the male heard what (Jaguar) said and got up.,
the two Deer. The Antelope stood at a distance       said: "It is a bad night; I have dreamed bad,
and then ran off. The Deer said:. "I know you.       think I shall not live long." Waking the fe

You cannot climb up rough places. You can only       he said: "I will tell you what I have dreamed
*ascend to the, mesa by following up a wash. You      dreamed bad. I know what will happen. There
belong to Muulye-mat'are.33 That is the place        four mountains which Numeta and Ilatekulye n
that has been given you by Jaguar and Mountain       They are large mountains, Avi-waGa, Avi-kwam
Lion." Now the Antelope went westward to Porepore-   Amat-ke-hoalye, and Avi-melyehweke.39 They s
kut6eim, while the Deer stood at Selye'aya-kumit6e. 'When you have come to Avi-waga and to Avi-

(3 songs.)                                           have crossed the river, you will come to a b

17. They went on southward. When they came' to    Now we have arrived here and I have had bad
Kamahnulya, they stood,looked east, and saw two      We will go on, and on another mountain I sha
Wildcats34 coming down the wash at that place.       It is night and the stars are flying. They t
"Someone is coming," they said. They saw them

carrying rats and rabbits in their belts and fas-

tened to a string around their shoulders. When          35"Raven's-house?" The place is on a line
they came near, they saw that they had their tails   tween the town of Needles and the sharp peak
drawn between their legs because they were afraid,   called Boundary Cone or Avi-veskwi.

36Approximately one place. It is east of
Mohave, north of Avi-veskwi, and marked by
exposure of whitish sand at the foot of the
Selye'aya-itsierqe is "excrement-sand," but
28Lekupi'ta or bokupita, owls; tobompove,          different place from that previously so name
looking at one another; ihore, sandbar willow.        (note 24).
Both places are on the Nevada side of the river,         37

above Fort Mohave. The Deer are traveling south            Boundary Cone, an unusually sharp peak
now.                                                  tween the Black Mountain range and Mohave va

290r Avi-kwataparve; on the west bank of the          38All three are visible from the town of

river, south of the last mentioned.                   Ikumnau-tsumi is at the brink of the plateau

30The three names are considered as applying      that forms the eastern edge of the valley.

30The three names are considered as applying      kwi-nyamnsave ("white water") is a large whi
to one place, not far above Fort Mohave across        depression--one of the four places at which

the river from it. lbS means the black willow,        emerged after causing Matavilya's death. Hatc

31A frequently mentioned place.                   is a blackish ridge below this.

320ne mile inland (east) from Fort Mohave.           39Respectively, New York Mountains, Dead
Selye'aya is sand.                                   berry) Mountain, Walapai Mou-ntains in Arizon

and (Avi-melyehweke) a large peak or range iS
Arizona. This last is-said to be not far frX
33"Antelope-playground." A place on the mesa.     the river, east of Parker; but seweral rangei
See note 36 below.                                   converge toward the river here, pointing west

3 4Numne                                          ward and northwestward.

KQOEBER: SEVEN MOHAVE MYTHS                                    45

t too. They said: 'The stars will fly40     they saw no more tracks: Jaguar and Mountain

seem; to fall and strike your body.'         Lion had made the wind blow so that the footprints

it is: I shall die; I shall be a          were effaced. The Deer went on nevertheless. When

(9 songs.)                                 Jaguar and Mountain Lion came to Hoalye-ketekururve,50
ywent on from there until they came         Jaguar, the older brother, sat down on the west

and TBamokwilye-kwi6auve, but passed      side, Mountain Lion, the younger, on the east. The
e to Aha-kuvilye42 and followed up        two Deer did' not know they were sitting here, and
om there until they reached the mesa.      came on until they were between them. Jaguar, in
8aid: "I will give this place a name:       taking up his bow and arrow, made a slight noise,

Avi-kwaGanye.4 All will know that.          the Deer heard it, and he did not shoot. But Moun-

tain Lion shot and hit the male. Deer said: "They
re they went east. They went down into     have failed: they did not shoot me in the right
and crossed to the mountains called        place: they shot up into the sky, and the arrow
,pa45 and Hanemo-nye-ha.46 There they       only dropped on me. I was struck, but I have no

went upward, onto the mesa. There         pain." Then both Deer ran off eastward. (9 songs.)
tks. The male said: "I know these            25. Jaguar and Mountain Lion still sat there.

iyare the tracks of Yellow Jaguar and       Jaguar said: "Go: follow; kill them." So Mountain
*tain Lion.47 It is they. They traveled     Lion went, and his older brother followed. They

wind and by the clouds. We cannot see     did not see the tracks of the Deer, but they fol-
hey are above us in the canyon or          lowed them. They went up on the mesa. Jaguar said
,the mountain and they can see us."        to his younger brother: "Keep on: follow; do not

.said: "You see tracks, but they are       stop. I want to teach the people here, the Walapai

y have been there a long time; they       and Yavapai, to hunt. Some among them will dream
en the earth was made." The male           and then they will be deer hunters. Do not stop.
.they have been here two days or three     We could kill them here, but I do not want that.

will see." The female said again:         We will wait until we come to Amat-ahwat-kut6inakwe
ye been here a long time, ever since      and Amat-ahwat-kw-i5au;51 then we will kill them.

'was still moist and they walked on        When we kill them there, there will be blood on the

male said: "No, you will find out.       rocks: I want to name those places for that."

@n us; they are watching us now."            26. Then when they came to Amat-ahwat-kutsinakwe
eWalapai (Hualpai) Mountains49 that       and Amat-axwat-kw-ibau, the male Deer had fallen

tracks and stood and talked like         down dead. Now Mountain Lion stood to the east of
gbgS.)                                  him, Jaguar on the west. Jaguar said: "You know
went on eastward. Jaguar and Mountain     why I have pursued him: I want only the skin and
eed gone before them; the Deer fol-       horns and sinew. You can have the meat: I do not
did not see Jaguar and Mountain Lion,     want it." But Mountain Lion said: "No, we will

what they had done, pulling out          divide it. I want the right horn. I too want some

roots and breaking large rocks, so       of the things you want." Then Jaguar said: "I wanted
r could follow them. The male said:       to divide it, but you did not want to. Well, you can
ye pulled up trees, and broken           have it all." And he went off to the side and stood
olled them about." Then after a time       there. 52 So he had none of it. He went away to the

north, to Amat-ke-hoalye, the Walapai Mountains.
But I4ountain Lion stood by the Deer and tore his

body open with his claws. He put his hand inside and
r, Hamuse-'amai-kuvuhwere, is an          took out the heart. Then he went north   holding that.
kdeath of a prominent man.

death of a prominent man.                 He did not take meat or skin or sinew or horns. He

left them and he went to Ahta-kwatmenve.53 (8 songs
,io a spring at Aha-kuvilye, "stinking     by Jaguar and Mountain Lion.)

The female Deer went on to Avi-melyehweke.54
o is a small lizard. Avi-kwaGanye

the town of Needles as a blue peak

f which is visible over the plateau          50

Hohave valley on the east.                     East of the Walapai mountains. This would

be in or near the Big Sandy Wash, still in Wala-
8 of the song are: iny-amas Avi-         pai country, but not far from Yavapai territory.
'ffmk, My-land Lizard-mountain go.'

.-mk, Ny-land Lizard-mountain go.            51Amata, land, place; ahwata, blood, red;
W> cane..                                i6au, have, hold.

'nye-ha is "duck's water." There is          52A   older-younger brother quarrel typical
Foam here*                                of the myths, usually with the younger having

is -yamagave. These are said to be        his way.

namaes.                                      53East of Kingman, below Hackberry, in the
only two nights since the deer were       heart of Walapai territory.

540ne of the four mountains mentioned above,
De-hoalye, "yellow pine country."          which Deer said were named to him by Jaguar and

Mountain Lion (note 39).

VI. COYOTE

CIRCIMTANCES OF TBIE RECORDING              the old lady ran out of what she had dreamed,

cause she then dropped into telling conventi
This group of narratives was told chiefly by      Coyote tale episodes such as are told child
an old woman of the clan which names its daugh-      "C, D, E." These in turn stimulated the inte
ters Maha. Her more specific name was Ilah-          into telling several that he had heard--"F,
tsitnyum8ve. She was a doctor for eyes that had

been made sore from being struck by mesquite                             TBE TALES
leaves or by a rushlike plant called hatelypo.

In curing, she breathed against the palm of her                          A: Dreamed
hand held near her mouth, then laid the hand on

the eye. She got this power from Coyote in her          Coyote was a person like these Indians.

dream, as told in this story. She had a son          were two Coyote brothers,' little boys.2 The,
called Lahoka, who was also a doctor, for the        started going from this country.3 They had be
sickness caused by contact with foreign tribes.      and arrows, and as they went along they shot
He was alleged to have also the power to make        mark, betting their arrows. They would throw
people sick, and at the time I knew his mother,      bundle of arrowweeds to shoot at. The older
he had gone from Needles to live at the reser-       the younger brother's arrows. Then he took o
vation in Parker because of this accusation of      wiped it on his anus, shot it up into a cott
witchcraft.                                          tree, and said: "Will you go get it for your

I secured the Coyote material from lIah-          The little boy said: "No," and crted because
t6itnyum6ve near Needles on March 22, 1903, as      arrow was soiled. So he was going to leave t
the result of an endeavor to learn more about       place and, crying, went north to gaw6ve, a p
the place of Coyote in Mohave mythology. Coyote     Cottonwood Island. Now I was following him.'
is always mentioned in connection with the death    he got to Gaw6ve, I did not see him any lon
of Matavilya, as in the beginning of the Mastamho   I came back to this country here. Then I dre
myth (VII, 1-6), but beyond that there were         him again at Avi-hamoka, near Tehachapi.

mostly allusions only. This old lady said she had       The older Coyote was called Oarra-veyo,5 t
dreamed a Coyote story which she was ready to       younger Patsa-karrawa. They were not brothers
tell. It proved that she told it very badly. She       At Avi-kwa'ahaga, a mountain beyond Phoeni
did not pursue a consistent thread and she left     Arizona, there lived an old man called Patak,
contradictions which remained unresolved after      This is a name of Coyote. With him at the sa
questioning. The fault is undoubtedly hers, not     there lived a man called I1ipahipa.7 There we
my interpreter's, for Jack Jones was by this time   people there at Avi-kwa'ahaGa, among them a
well trained. She said nothing of songs belonging   called Qwaqaqta.8
to the story, and I failed to enter in my notes

whether I asked her.                                    1She later denied that they were brothers;

I do not know how far the narrator's deficien-   See footnote 6.

cies were the result of her being a woman. She         2The heroes as little boys is a favorite
was my only Mohave woman informant on matters of    Mohave motif.

myth and religion. I suspect she was unaccustomed       3"This country," namely, Mohave valley, we
to narrating and therefore inexpert at it. A num-   the informant's words. Most informants specif
ber of people were listening in, some probably      named place.

members of the household and others casual visi-        4"This is pattern again: the narrator is p
tors. Several of these, including a man older       ent at the myth-happening through having dre
than the narrator and one younger, protested when   i

she concluded her main narrative (given as "A"          5A name recorded elsewhere for Coyote. The
below). They declared that she had told not a        first 'two syllables occur in the most common
Coyote narrative, but a (private) dream, and that   name, Huk-@ara.

it was not the sort of thing to tell. Their dis-        6Contradicting the former statement. See
approval seemed fairly strong. After this contro-    footnote 1.

versy had subsided, she resumed and told the            7Hipahipa is a personage, or at least a

briefer section given as "B," but this again        name, that recurs in other tales: see Handboo
evokd potes  frm anoldman  ho as lsteing p. 772. The word definitely refers to Coyote:
evoked protest from an old man who was listening,   Hipa is the name given to all their daughters
who said it was not a genuine Coyote story, but a    by members of those lineages whose totemic
dream about ki'lling people. All the Mohave lis-    reference is Coyote.

teners seemed to take for granted that Mah-            8The informant said the name Qwaqaqta refe
tNitnyum8ve had dreamed what she alleged. Their     to the crow or raven, aqEqa; which sounds lii
objection was to her dreaming the wrong sort of     an improvised etymology..-.The woman's relatie
.                                    ~~~~~~~~~~~~to the people at Avi-lcwa'ah&Qa is not clear.,
thing.                                              may have been a Mohave who was married among

Possibly these protests had their effect, or      Easterners.

[46]

KR OEBER: SEVEN MOHAVE ITHS                                    47

Ween the Mohave and those         Now he went ahead of the others, like a leader,

qta bore a boy baby. Then    to spy them out and see where the houses were. On

all the houses and food     the desert he found his mother. She was a slave

the dishes. They threw the     there. He said to her: "Do not tell them when you
the brush, but did not suc-     go back home that I met you here. Take these birds
n they set fire to the brush,   and rabbits with you, but do not tell that I gave
it rain and did not burn.        them to you. Say that you found them." She had on
i.his father's mother,          her back her pack basket.15 Into this she put the

-made a roof shade and a      game he gave her. He entered it too. He said: "Let
a him up off the ground so       me get into your basket. I will make myself into a
'm while she went out to        bird so that they will not know me. Carry me back,
s for food.                     but do not tell who I am. You may tell them to-
aay. The baby was intelligent    morrow."

e he made black balls               So she returned and gave the rabbits and birds
n breath by magic. Before       to the people. They wanted to know where she got
to where he was hung up,         them, but she would not tell. Then PTtak-sata

lliped (harrgmk) the balls        said: "Let me look at them. I think Patsa-karrawa
them. Then he piled the birds      killed these." He knew it right, but she would not

~.back into his cradle."1         admit it. In the morning she said: "I have another
her came, she said: "Who          bird in my basket, a dove. Then Patak-sata said:

Who did it? I am an old woman      "Let me see it." She gave it to him. *That is not
o eat meat, but I did not          a dove," he said, "I know it. Patsa-karrawa made
would bring them under my          himself into this. I can tell a dove by its bill.

-very angry and began to         And when you see a dove, it shakes its head. This
3She said: "Kweva-namaue-napaue."2   does not." Soon after, on that day, the Mohave

Then they returned to this        arrived and attacked. While the fight was going

his grandmother. The Mohave         on, Qwaqaqta stood on the roof and sang as follows:

nix to fight the people at

he went along. Patsa-karrawa              ahwe-kanam       abroad-tell

hago'ilya        to the sea
"these people," which probably      Then she sang:
but might refer to the people

hunapnap         butterfly

her is namau-(k). Ha'auk seems              mat-utsavek      he made himself
the reciprocal of father's                  mat-apui         killed

n's son's child, usually                 megkemewO-mote   he cannot be

This would fit in with my sug-              sumat6-ah6tem    he dreamed well
ion of the grandmother being an

eboy being born among the               Then the Mohave killed all the people at Avi-
though his mother was a Mohave.      kwa'ahaOa, and took Pat6a-karrawa's mother as a

question who the boy's father was,    slave and brought her back to this country. Then she

di she did not know, except that      said: "Where there is war, notify other tribes and

then gather: my son is wise and cannot be beaten."
turally precocious hero, who                         *                                .-

-his cradle and then climbs back         Now he and his mother were poor and had nothlng
of in other tales of Yuman tribes.     to eat. There was much food here amonf the people,

but no one gave them anything to eat. 6 Then he
Indian women say son-of-a-          took his mother and went westwith her to Avi-
erpreter explained. The cursing               17

zinging together the names of          hamoka.    There they lived.

s, who are presumably dead, and
is therefore the height of

'se. The three terms are: (na)-             15The kuipo is the peculiar pack basket of

r's father; namau-(k), father's        the Mohave, which consists of two crossed sticKs
(k), father's father.                   bent into U-shape and wound around with string
try" can  nly mean Mohave valley,      spaced an inch or so apart.

why they should be "returning"            16The withholding of food is entirely unmoti-

belonged to a tribe on the Gila      vated by the narrator. Perhaps it is because they
boy was born there, as suggested        were Easterners and foreigners.

whole story is involved in minor          17This is the place near Tehachapi mentioned

t elling.                              at the end of the first paragraph, where the in-
is now supposed to be grown up.         formant dreamed of him. Subsequently, wNhen she
tifies him with the younger of the       was asked to give more information about this

Lt. whom the first paragraph deals.     dreaming, she said that Coyote had a man's shape;
that the bulk of the story ought        but she now stated that it was at Ha'avulypo,

time, the first paragraph really        at the rear of the house there, that she dreamed
of the story; but the two sections      of him. Her dream was of the time before "Mata-
the order in which the informant         vilya was born." (Perhaps a slip of my pencil
t?, !                          ~~~~~~~~for Nastainho?)

48                                      ANTHROPOLOGICAL RECORDS

B: Dreamed                         pick them up and eat them." Then they set fi

the patch, but one Coyote went inside first

This country was full of coyotes. Then we be-       stood in the middle. When the fire came near
came Mohaves, human beings: the coyotes turned         he had a song which would make him sink into
into people. There is a place called Hukgara-ny-       ground to his ankle. His second song would

enyOve, a small mountain south of Mukiampeve,          him sink in to the middle of his calf (or th
Needles Peak.18 There is where Kwayiu19 lived, at      dle of his body); the third, to his knee (or'
HukGara-ny-eny6ve: he belonged to this country.        And with the fourth song he would be comple

Whenever he saw a child, he seized it, stuck it        under the ground so the fire could not touch
under his belt, and took it home. There he would       Now when the flames began to come near him,

put them into a hole in the rock, pound them up,       sang his song: hilyhavek kerropsim, enter de
and eat them. Sometimes he ate them raw, some-         But he did not begin to sink into the ground.
times he roasted them in the fire. All the people      sang again and still did not penetrate. By t

were afraid of him.                                    time he had sung his fourth song, the fire re

Now the Crayfish, Hal(y)kuta4a,20 killed Kwayu.     him and he burned up.
He was little, but when he became angry, he made
himself into a big man. So all the people were

saved. If Crayfish had not killed him, Kwayu would

have eaten everyone up. After killing him, Cray-                   Nore Stories for Childre4
fish took him far south to the ocean where he                                  F
lived and ate. him up. So there was no more Kwayiu
in this land here.

Kwayfa was Coyote.21                                   [The following three episodes are not fro

formant Mah-tsitnyumOve, but are from the in
preter, whose recollection of them she stimu
He had heard them told by a young man called
C                            Mekupuru-'uky6ve. They are recognized as stor

for children.]

Coyote went out and met Quail. Quail said
Coyote was hunting, but killed nothing. Then       him: "Pluck my feathers and then send me to

he took deer excrement, planted them like seeds,      wife to cook me." Coyote plucked him and Quai
and built a brush fence around. In four days the       to Coyote's old woman and said: "He says you
deer had grown as big as dogs: then he ate them,       to Coyour sandwalsa

*  to cook your sandals."

D                                "He is crazy."

D                                "That's what he said. 'Cook your sandals.'

chilren,   her that, he said."
When Coyote was hungry, he ate his children.             hat

"My daughter, climb this tree," he said. When                hav    a    r     e      n

she had climbed up, he piled brush around the              You have a pair, have you not?"
tree and set fire to it. The girl fell down and           "Yes."

into the fire and he ate her.                             "Then you are to cook them."

Stories like this are not dreamed, but are            So she started to cook her sandals. Meanw
heard from other people and are told to children.      Quail lay down outside under the shade roof.

a while Coyote came home.

E                                "What are you cooking?" he asked her

"What you sent me word to."
One Coyote said to another, "Let us set fire           "Wlhat did I tell you?9"
all around to this patch of thick brush. I think          "To cook my sandals."
there must be deer, rats, and rabbits in it which         "Who was it said so?"
we cannot get at. But if we set fire to the brush         "Quai.      "

all around, they will burn up and we can just             "Outside in the shade."

Quail was lying there laughing. When Coyot
ukmpeve is the standard form of the name   came running up, he fled till he came to a s

Okiampeve is what the informant was understood        There he sat quietly on a tree. When Coyote a
as saying.                                            he saw his reflection in the water, thought i

19Kwayt means a meteor or fireball, usually        Quail, jumped in to seize him, and drowned.

conceived of as a monster or man-eater. He recurs     his old woman came too, tried to pull him out
in the Cane story.                                    fell in and drowned also.

20Hal(y)kutdta was described as a "bug" as

long as a finger, with long legs, a back like a                               G
scorpion, living in the water in sloughs, but

not in the river: it must be a crayfish.                 Coot   wa   viiigBae,hsfin.B

21This statement is in line with the name of       had nothing to eat, but he had four or five ci
the place where he lived, as given two paragraphs     drn   soh     ildte,cokdte,adg

before.                                                rnsoh         lldte,coethm             edga

U KROEBER: SEVEN MOHAVE MYTH2                                  49
to eat. But he warned him: "Do not                            H
of the bones. Lay them aside."

#ten, Beaver took the bones, threw        When Coyote visited Beaver, he had no food.

r, and they turned into living        Beaver took his bow, shot up in the air, the

arrow fell down and entered his rectum. Beaver

while Beaver came to visit Coyote.     turned it around and then pulled it out with fat
ood, so he killed his young ones       on the end. This he cooked and fed to Coyote.

"Do not throw away the bones,        This he did for foLr days- then Coyote went home.
fully aside," he warned him.             Beaver came to see Coyote. Being without food,
meal, he threw the bones into          Coyote took his bow, shot up in the air, the

oung coyotes came out, and the         arrow came down, hit him in the rectum--but he

fell down dead.

VII. MASTAMHO

TBE INFORMANT                       playing fields. The relation of sections like

to the remainder will be clearer by reference
This story of the institution of culture dif-      the outline of the whole narrative given a few
fers from most of the preceding in that it is a       paragraphs below. The tota-l story is so proli
pure myth unaccompanied by songs. It was told to      that this summary will be useful as a conspeot
me at the University's Museum of Anthropology,        for orientation.

then in San Francisco, between November 16 and           Another section (D:36-42) is devoted to the
24, 1903, by Jo Nelson, also called Baby's Head       making of the wild plants which spring up eit
in Mohave; with Jack Jones the interpreter as         of themselves, or through being planted, in t
usual.                                                bottoms of the Mohave valley immediately upon

Jo Nelson, aged about sixty, is pictured in        recession of the annual overflow.'The Mohave d
Handbook of California Indians, plate 64, top         tinguish between wild food plants which grow o
right, and in our frontispiece. Like many             themselves but are harvested, wild food plants
Ilohave, he was interested in travel and in new       which are sown, and domesticated food plants a
lands and peoples. He had visited widely among        as maize and beans. The second group, in other
Indian tribes both east and west of the Mohave        words, are cultivated plants which also grow a
and had asked questions both abroad and at home.      taneously in the Colorado bottoms, but probab
He gave me, on the whole, the best information        grow in denser stands if sown. They were appa
which I secured from the Mohave about other           seed-bearing plants which were particularly a
tribes, and which has been published in part in       to rapid growth in the summer heat following t
the Handbook, though considerable detail remains      June inundation; and this fact may have contri
unpublished. Jo Nelson was in many ways an ideal      to their not having been diffused to other en
informant for matters of fact. His memory was         ments. At any rate, it is to be noted that the
excellent both for what he had seen and heard.        rator gave considerably more space to the inst
His mind was orderly, his procedure methodical.       of these wild and "tame-wild" plants than to s
He distinguished between hearsay and actual ob-       agricultural ones.

servation; and he would exhaust one topic before         By the time he comes to the latter, it is
proceeding to the next. These same qualities          the end of Mastamho's career and the episode
show in his myth as presented here.                   hurried (H:76-78). Pottery is mentioned first

agriculture second; which may be an accident,

CONTENT OF TIE MYTH                     svspect that it reflects a Mohave attitude. At

rate, it is clear that they strongly associate
The narrative may be described as dealing          tery and agriculture, which is not surprising
essentially with the institution of culture by        view of the absence or underdevelopment of bot
Mastamho, the second of the two great myth heroes     among many of the tribes to the west, north,

of the Mohave. The story assumes the cosmogony as     east. That the telling of the story in this se
such as already known. I obtained one such Mohave     was hurried, or perhaps shortened by fatigue,
account of the origin of the world. This has been     indicated by the fact that, strictly speaking
abstracted in the Handbook, pages 770-771, and        instituting of neither art is described, but t
also in the American Journal of Folklore, 19:314-     are taken for granted and then Mastamho teache
316, 1906. That was one of the first narratives       people the names of vessels and plants. This c
which I recorded from this tribe, and its quality     by naming may pass as a shorthand explanation,
and my rendition are not of the best; but it is       is not in the narrator's usual methodical ma

confirmed by innumerable allusions to world or-          There is a section, as might be expected, a
igins in other Mohave myths and in their discus-      hawks and warfare (F:59-69), this being a subjh
sions of their culture.                               the Mohave never tire of. It is men who dream

The present Mastamho narrative begins after        hawks that become successful fighters and ren
Matavilya is dead, and its first chapter, so to       war leaders.

speak (A:1-6) deals with the disposal of his body.       A rather unusual section deals with Mastamh
Thereafter the tale is concerned with the planning,   trial-and-error attempts to teach the names fo'
trials, and execution of his plans by Mastamho,       tribes, objects, and the numeral count (E:43-

especially with reference to the way of living of     Here the device is to begin with distortions o
the Mohave, but first for the desert tribes near-    Mohave words which, however, the taught fail a
est them (B:7-19). Essentially Mastamho thinks of     refuse to learn. The distortions are something
what will be good for one or more of these tribes,    the order of Pig Latin or the languages which
causes it to come into existence, and then ex-       of children sometimes concoct. This sort of at
plains it to the people or has them practice it.     is not commonly found among North American Id
One long section (C:20-35) is devoted to the insti- and the techniques of distortion have therefor
tution of night and sleep, to the building of analyzed in a separate discussion appended to1
houses and shade roofs, and the setting aside of tale itself. On account of its fixed sequence,

[5011

OR0EBER: SEVEN MOHAVE MYTBS                                    51
3haps lends itself best to word       18. Foods and water made for the Yavapai

In not a few languages, in-       19. Languages given to Chemehuevi, Wa apai,

ceedi  neurmedraels partlny trh3me.  C. House, Shade, Sleep, and Playground: 20-35
"been further developed in the        20. Planning a shade roof

. The whole process is somewhat       21. Ant makes dry ground

ional instances of the count         22. Two insects dig postholes
age being parodied by substi-       23. Shade built

t like-sounding names in the         24. House planned

a device with which obscene        25. House built
effects can easily be attained.      26. Door made

n would be how much of Mohave         27. Insect helpers given names

ted for in all this narrative        28. Sunset named

29. 'House entered

fair answer would seem to be:       30-32. Night; Thture nights; Sleep
conspicuous, concrete features       33. Day coming

houses and their parts, weapons,      34. Playground made at Miakwalorve
plants. This omits certain items       35. More in time

wont to call material culture,    D. Wild Seeds Planted: 36-42

oradles, and the like. But the       36. Planning to plant

-d economic deficiencies of the        37. Scaup Duck plants four wild seeds in over-

flow
,ianculture are so definite fo

ancultur are perpso dhefminorite       38. You will understand later

ae perhaps in the minority.        39. Planning for more planting

his work, Mastamho goes off and        40. Frog tol   tore         plant

b agle (J:8284). This is          40. Frog told to be ready to plant

ying" or "leaving his body." He        42. Return to Avikwanme

become "crazy," which probably     E. Counting, Directions, Tribal Names: 43-58
sense, knowing nothing, without         43. Preparation for the next night

44-46. First, second, third counts taught
s a long supplement, making about      47. Final count taught

3 total story (K-N:85-102), which      48. Fingers made on hand

stitution of sex, courtship, and       49. First direction names taught
the leadership of a man and a woman    51. Mispronounced tribal names

has delegated this task and who       52. Walapai and Yavapai tribes named
ion turn the people with them into      53. Chemehuevi named

elves become, respectively, the        54. Yuma and Kamia named
hrasher and the mockingbird. The         55. Mohave named

zarded that Mastamho is to the Mo-      56. Told to stay a while

c a figure to be credited with           57. Doctors will dream of this

institution of these practices         58. Mastamho takes new name
istit the treatment is restrained   F. Hawks and War: 59-69

t     the  temnt o i   rthraine          59-62. Four hawks given names and war power
native point of view, thoroughly         63. Practice trial

the emphasis is on festivals,           64. Weapons to be made

courtship.                             65. Cremation of warriors

66. Dreamers of journey will be runners

SCHEMATIC OUTiLINE                     67. Eagle unintelligent; to dream of him unlucky
?ative: Mastamlio's Institutin            68. Crane ugly; to dream of him unlucky

tive: Mastam-ho's Institutin,          69. Hawks will wear morning star in fight

sposes of Dead Matavilya: 1-6        G. Thrasher, Mockingbird, and Mastamho's Dream
'lyas death and pyre at Ha'avulypo         Names: 70-75

seeks fire                             70. Gnatcatcher to be rich: women will dream of
the cremation                           71. Tsoaikwatakwe in cottonwoods: women also
Is theft of the heart                           dream of

g of the ashes                            72. Thrasher and Mockingbird-to-be named
abandoned, homeless                      73-75. Three new names of Mastamho

'River; Desert Land and Foods Made:    H. Pottery and Farmed Food Instituted- 76-78

76. Pottery vessels each given two names
promises to teach                       77. Planted foods named

at Avikwame                            78. Chutaha singing with basket

-spring made for the Chemehuevi        I. Thrasher and Mockingbird Delegated to Teach:

o River, fish, and ducks made at           79-81

ata for the Mohave                       79. Thrasher and Mockingbird appointed to teach
Ilya's ashes washed away                       play and sex
iti ted to widen valley80Avkamnme

Waemountain made from mud                81. What Thrasher anld Mockingbird are to do and be
mountains made                        J. Mastamho's Transformation into Bald Eagle: 82-84
seed foods made for the Chemehuevi        82. Turns into Bald E3agle at Avikutaparve
plant foods made for the Walapai           83. Floats downriver to Hokusave

ing for the Yavapai                        84. Flies south to sea, is crazy (unknowing)

52                                      ANTHROPOLOGICAL RECORDS

Supplement: Thrasher and Mockihgbird             rudimentary though the devices may be from a

Institute bex MATe                     erary point of view.

K. Courtship Instituted at Miakwalorve: 85-92       -    The Mastamho account contains certain mino

85. Thrasher and Mockingbird face people on        inconsistencies, but they are not inconsisten

playground at Miakwalorve                   of identity or kinship of person, or of top

86. Tortoise chosen to be approached               as in the Cane narrative; nor are they due to
87-90. Sparrowhawk, Quail, Ah'akwasilye,           sloppiness of telling, as in the Coyote stori

Oriole rejected                             The chief inconsistencies noted are the fac
91. Blue Heron accepted by Tortoise                    chief       is        note   are teacth
92. Dove arrives: loose women dream of her         Mastarho keeps saying that he will teach the
L. Transformation of Water and Valley Birds: 93_97    everything in four nights before his transfo

93. All go downriver to Hokusave                   into the bald eagle, but then actually is siX
94. Noses of racers pierced there                  nights doing it; and similarly he at first s
95. Yahalyetaka's nose pierced with difficulty     rates the people into four future tribes--t

96. Racers become water birds                      the desert and the Mohave--but then later the
97. Some others become valley birds                are six, the River Kamia and Yuma suddenly ap
M. Mountain Birds Transformed at Rattlesnakes         ing with the Mohave. These ciscrepancies sho

98. Rest led back to 1 iakwa'orve                  not be charged too seriously against the nar
99., Thrasher and Mockingbird at Rattlesnake's     care and precision. The story is an exceedin

Playground teach venereal cure              long one. He told it at intervals during nine
100. More songs for this                            Part of my time was tied to University duties'
101. At Three-Mountains, Thrasher   Mockingbird,    that there would be whole days of interrupti

and rest turn to mountain birds              While I made no detailed record, I assume tha
N. Leftover Straggler Reaches the Sea: 102            spent at least four working days in the telli

102. Hakutatkole   left for posoik sickness         and Englishing. This would mean a minimum of

goes south to sea and becomes a bird         days, or say twelve to fifteen hours, of Moha

narration by the informant, distributed over
QUALITY OF THE NARRATIVE                  than a week. Few people could follow one thre

telling so long as this with so few discrepan
So much for the content of the narrative: now

as to its form. First of all, although the story           MAIN NARRATIVE: MASTAMHO'S INSTITUTING
is not accompanied by songs, it is developed ac-

cording to the same pattern as the song-cycle           A. Yastamho Disposes of Dead Matavilva: 1-
myths. Moreover, the informant was just as in-

sistent as the majority of narrators that he got 1. Matavilya's death and pyre at Ha'avulyp
his knowledge through dreaming.                       Matavilya died at Ha'avulypo.1 I did not see

However, the approach in the telling is less       when he was sick, but dreamed of him and saw
formally decorative and more rational than in         only when he died; others know of his sicknes
other narratives. There is actually less story, When he died in the house,2 they carried him
in the sense of there being a minimum of events,      of the door. Now Mastamho was a boy about so
a maximul of explanation. The account is there-       (about ten-year size). They asked: "What shal
fore bald and didactic. One sees the narrator         do with him?" Then Mastamho told them: "Burn
throughout aiming to be clear even at the cost of When people die I want you to burn them. That
repetition or prolixity.                              what I wish. Now I want you, Badger, 3 to dig

In fact, repetition is deliberately indulged       hole; and I want this man, Raccoon,4 to bring
in as part of the didactic style. Mastamho talks      Then after a time these two .men came back int
to himself of what he will do, then perhaps tells     house and said: "We have dug a hole and the

the people that he will do it, then goes and does     is ready." Now there were many people there i
it; after which, he may explain to them what he       house when they said that, but not one of the
has done. Or he will have them try the innovation,    spoke a word. Then Mastamho asked them: "FBave
in which case it may be four times before they        fire?" But Badger and Raccoon said: "No."

learn, or before he finds the correct manner.            2. Coyote seeks fire.--Now Coyote--Gara-ve

Accordingly, the pace throughout is tantaliz-      Mastamho called him, but the Mohave call him
ingly slow. The story could have been condensed       gara--said: "I am sorry because Matavilya die
by me, but its characteristic manner and style        I want fire and will bring it. I will go to

would thereby have been completely discarded.         Mountain:5 I know there is fire there and wil
There are constant references to "This will be,       it." So he started westward. He was gone a lo
but it is not yet." Such antitheses seem to

serve both emphasis and clarity. For instance,            Near Mathakeva, Cottonwood Island, on the
paragraph 62, "If people dream of you, they will      Arizona side of the Colorado.

kill enemies; if people dream of being in dark-          2The door of which of course faced south.
ness, they will not kill them." Or again, para-          3~ha
graph 70, "I will not let you go to a distance:          4Awa

I want you to stay in this country." Balances of NammaGa.

this sort constitute a distinct stylistic manner,        5Avi-'a'auva                                l

K OEBER: SEVEN MOHAVE MYTBS                                     53

wo aited and all the others waited.    dropped it, turned around, and held his mouth open
said: "I do not want it to become     towards the north to let the wind cool it.6 Then
ilya to be lying here in the light.    as the heart lay on the ground and cooled, Coyote
night." Now they were all still       ate it.

yote, but he did not return: he was      5. Covering of the ashes.--Nolw Coyote thought:

west.                               "I will go to Aksam-kusaveve and tell Hame'ulye-
the cremation.--Then Gilyahmo, Fly,   kwitse-i6ulye." So he went to Aksam-kusaveve and

1there were only people then, and no    told H6me'ulye-kwit6e-i5ulye: "NIatavilya has died:
[d been sitting west of the door,      go to see him: I am announcing it everywhere."

tpulled up dead arrowweeds, came       Then Hame'ulye-kwit6e-ibulye went to'Ha'avulypo.

broke the sticks up, and dropped      When he found where Matavilya had been burned, he

car three small piles; for she         thought: "What shall I do with these?" So he rolled
to make fire. Then she plucked off    himself over the ashes. No one had covered Mata-
rwillow-bark dress and rubbed it      vilya's ashes and it was that which Hame'ulye-

r. Then she twirled a stick in       kwitse-i5ulye did not like to see exposed; that is
with this and the shredded bark      why he covered them with sand by rolling over them.
,as she sat in the corner of the       Then he returned to Aksam-kusaveve.

west side of the door. Then she            6. Coyote abandoned, howless.--Now Coyote too
to the mid dle of the house, saying:   came back towHa avulypo. No one was there now,

" Now that they had fire, Badger       for Mastamho had taken the people away to Kwapar-

i'ried Matavilya outdoors and laid    vete, a short distance southward. He had seen Coy-

ir pile of wood. All who had been    ote coming and had thought: "I do not want to tell
tent out with them. Then Badger and    him what I know: I want him to be foolish and know

d into the house and brought out     nothing: I do not want him to hear what I say. I

ting the pile of wood at the north    will let him go. He will be the only one like that,
t one along each side of it, setting   the one I call Coyote. He will not know his own

til they met at the south end.        hom: he will want to run about the desert and do

ood. Then everyone cried, Badger and   what is bad. If someone is not at home, Coyote will
:'9thlB rest.                      go there; but if a person is in his house, he will

;s theft of the heart.--Now when Coy-   not come; and if anyone sees him, he will run off."
t Fire-Mountain, he looked back and

at"Ha'avulypo. Then he did not               B. Avikwame, River, Desert Land
take the fire, but ran back at once.                 and Foods Hade: 7-19

d he found the people all standing

He said: "NIatavilya is dead and       7. Mastamho promises to teach.--Now Mastamho

.anything. How am I to? He told me     said: "There is no house here, and no shade roof.7
,ran around and around the circle of   I have not made everything as yet; it will take

re standing and crying for Matavilya.  time to do that. I know you are hot or cold, and
- Now Mastamho was standing on a        hungry, and without h6uses; but I will provide

to the north, looking at Coyote.       everything. The sun and the night have not yet been
.only a boy, he was thinking about     made, but I will make them; and I will tell you

t: "I know what he wants: he is not   what to eat. Then you will know how to live."

." What Coyote wanted was to jump          8. Arrival at Avikwame.--Now they went downriver

,of people, to seize Matavilya's       to Avikwame. There was no mountain there then; the
away with it: that is why he was      land was level. Mastamho said: "Now we have come
near the fire. But the people,       to this place and I will do something for you. I

together, would not let him. Now     want you to learn how to make. pottery, and then to
tall; but Badger and Raccoon were     know what food is good to eat. You will learn how

n Coyote jumped: he succeeded-in     to know day and night. And you will not be hungry
their two heads, and he got to the     nor thirsty. When you are cold, you will know it8
stamlho said: "Did I not know it? That  and will make a fire, and will have a house to

way: he has no sense. When a person     live in. And so when you are hungry you will eat,

he does not take away the heart of    and when you are thirsty you will drink. I will make
t now Coyote will go away: I do not     mortars, metates, cooking pots, drinking cups, and

And I do not want him ever to know   water jars. I will tell you all about those things.
wnt you who are standing here to       When Matavilya died, you were ignorant, but I

and I will do many things for        thought and knew. Therefore I will do these things
him go off and be Coyote. He will
thout a home in the mountains. If

you will kill him, because he knows        6Mta,nrh         en    idad
ter Coyote had seized Matavilya's           Mahk7ot,men           idad

southwestward, beyond Avikwame to        7Ramada, arbor.

,. There he stopped and looked south.      8 "At that time they' felt neither cold nor
,' was still too hot to hold; so he     hunger, but walked on and on."

54                                      ANTHROPOLOGICAL RECORDS

that I say; only I cannot do them now, at once.       for the Mohave?" Four times he allowed water
It will take a long time yet to do them." Now         come and stopped it again. The first time At
klastanho had no one to help him, no one to join      mikulye12 emerged. The next time Atsi-yonyen
with him in talking. He was alone: while there        swam out, and the third time, At6i-hane.14
were many people there, they did not speak. Then      fourth time Atsi-tsehnap, also called Atsi-

he thought: "After I have done other things for       tsehegilye,15 came out. Mastamho thought: "I
them, I will give them names." Now the people         give these to the Mohave." Next Av?akwagpine
did not sleep, but constantly stood, or sometimes     came out, and then Puk-havasu."7 Then there
sat, and when the sun went down Mastanho talked       Hanemo.18 Then Hanyewilye, the mudhen, emr

to them. For four nights he spoke to them.            As each came out, fish and ducks, he did not

9. White-spring made for the Chemehuevi.--On       them go, but kept them there. He made only a
the fourth morning he said: "Now I am old enough.     water, enough to hold them. Whenever he left
I will go west. I will not go far, I will take        stick plunged into the ground, the water did
only four steps, but I will do something for          issue; but when he drew it out, the water

you." He was intending to make a spring. So as        fish and the birds came out. When he had fin
soon as the sun had risen, he walked four steps       making the fish and the ducks, he said: "The
west to Aha-kwi-nyamasave.9 He put his weight on      for the Mohave, but they do not yet know how
the ground, think'ing: "Let me see if it is hard."    catch them. I will teach them."

As he stepped on it, he found that it was soft,           11. Matavilya's ashes washed away.--Then
like mud. So he went toward the north four steps.     drew out his stick entirely, and the water

There he stood, stretched out his hand backward,      unrestrained, with the fish and ducks in it,
and had in it a stick of sandbar willow, a fore-      flowed southwardl9 Mastamho ran ahead of it
arm long.10 This stick he set into the ground.        west bank, to Ha'avulypo where Matavilya had
When he pulled it out, water came with it. Then       burned. There he set his stick into the cent
he put his foot against the water as it flowed        the ashes, for he did not like to see them

out, and pushed earth over it, until there was        wanted the water to wash them out. He called
only a small stream. Then he returned. When he        the water, and it ran where he held his stic
was again at Avikwame, he said: t'If I had been       and the ashes were washed away. So they were
so sorry for my father1l that I had immediately       and the river flowed through the place where
turned myself into a bird, you would now know         had been.

nothing. But I want to do everything for you:            12. Boat tilted to widen valley.--But Mas
I want to make things for you. I call you Hamak-      went back up to Hatasata. Putting his stick
hava, Mohave. Now I have made a spring in the         the same place as before, from which the wa
west: I will give that to the Chemehuevi. Those       issued, he stirred it around. Then a boat,

sitting here on the west side will be the Cheme-      came out. Mastamho called it kanugkye,20 but
huevi. Now I will stay here four days and then I      Nohave name is kulho. As the boat emerged,

will go north to Hatasata.??                          put his foot on it, held it, entered it, and

10. Colorado River, fish, and ducks made at        floated down. Where the river was not broad
Hatasata for the Mohave.--After four days he'         to suit him, he stood on the edge of the boa
went to Hatasata. From there he went west a short     it lay far on its side. Then the river bec
distance to HivOikevutat6e. He said: "They are        there. Thus he went down to Avikwame, where
not named, but I will give these names to these       people were. As they saw him coming down the
two places. I will not go farther but return."        and then going by, they thought that he woul
He had with him the stick he had got at Aha-kwi-      them. At Aqwaq-iove21 he waved his hands to
nyamasave, was using it as an old man uses a          meanirg: "Stay where you are: I will retum.
cane. So he came back to Hatasata, and there he       he approached the lower end of Mohave valley
set the stick into the ground. When he drew it

out, water came with it. With his foot, he pushed        12A small edible fish with few bones. Atg
earth over it, thinking: "What beings shall I let     fish.

issue with the water, animals that will be useful        13A similar but larger fish, Colorado sa

14A large fish.

9                                                    15A small, yellow, humped fish.

"White-water (spring).??                            16The scaup (?) duck.

10Magically obtaining things by reaching out          17Beads-blue n that is, blue or green ne
for them is a frequent incident in Mohave and         lace. Probably the mallard duck.
other Yuman tradition.                                   18

11                                                    18 Hanemo is the name commonly used for du

Nakutk, my father. Other accounts, perhaps       generically. It is also the specific name of

less influenced by Christianity, make Mastamho        pintail or wood duck. The four ducks mention
the younger brother of Matavilya. The narrator        p       o       duk.Th     f     d    m

subsequently added: Mastamho said: "Matavilya is      reappear with other water birds in par. 96.
my father. I was born at night. Then he said to          19As the Colorado River.

me: 'I give you a name. I call you Tinyam-humnare,       2Cmpr     th0oddsotin            eo,i
night-child.'*n After Matavilya died, Mastaniho no         Cmaetewr           itrin       eo,i
longer liked to hear this name and called himself     44seq., and p. 67.

Mastamho.                                                21Near Fort Mohave.;

KROEBER: SEVEN MOHAVE MYTHS                                       55

4?ome one else has taken the       planted these four kinds for the Chemehuevi, he
I  that it will not be suitable   said: "That is all that I can do. You have seen
.I cannot let them have it: I    me: it is all that I can make. No one will be

d when he came near where        able to sow these and make them grow: they will
jumped off the boat, shoving      grow by themselves every year." Then he returned

root: sothat it floated doWn-      to Avikwame and told the Chemehuevi and the Paiute:
tood at Mepuk-tsivauve23 anad      "I have planted food for you. I have planted

own. When it came to Ahwe-nye-    kwaGapilye and ma-selye'aya and malysa and tsilypeve

drifted tilted, but floated      for you. But wait: do not hurry."

lley land there became wide,          16. Four plant foods made for the Walapai.--

but wherever the boat           Then he said: "Next I am going east, to make moun-
he river and the valley were       tains there; I want people to live in them. I will

o returned to Avikvvame.        start in four days." After four days he started,
tain made from mud.--Now        crossed the river, and went downstream to Avi-

tain at Avikwame at that timen.    veskwi.   Therehe stood and looked back down to-
flat and the river. The people     ward the river, and thought: "It is not very far.

But the water was not near       Let me go farther east, to Kit6ehayare."33 So he

receded, it left mud. Mas-       went on till he came to Kitsehayare. There he did
of this mud and let it drop.     as he had done before. He put gravel in his mouth
: "Goloto," as little boys       and spat it over the earth. He said: "This is what
olh mud in play. He did that      I plant: I plant vannata." 34 Again he took a hand-

id: "Let it be higher, and let     ful of sand and blew it out. "This that I am plant-

it. After this mountain which     ing is vabilye,34 mescal." From there he went north

I will make a house for you:    and said: "I call this place Coyote's water; 35 it
bt.n                              will be good for Coyote. He has no hom: when he

tains made.--Thus Mastamho made    finds this water he will drink of it. I do not make
had finished it, he made the      it for him, but he will find it." Now he stood

the river, Satulyku,25 Ohmo,26    there. Then he stripped the leaves from the tops

yove,28 Avimota,29 and Avi-kwi-   of the brush called kamomka and put them into his
these he made and named.           mouth. He blew them out and thus made i&itsa, the
foods made for the Chemehuevi.--   wild grape. "I want it to grow in this spot," he

rd to Hukgara-ts-huerve. He      said. Then as he stood there he scraped his foot to
of fine gravel, put it in his     one side, and grass came up. He said: "I thought

it out, wishing to make something when I did that it would grow." Then, covering it
ople who would live in these       up again with his foot, he took of the sand with
had made. He thought: "I will     which he covered it, put it in his mouth, blew it

eeds: they will be good for the    out, and kum6ur31 grew. Now he had made four things
he took more gravel and spat it   for the people who were to be here. He had made
otion, but also westward, say-   each of these kinds of plants in only one place,
smake ma-selye'aya seeds. They too but from that they came to grow in many places.
,Chemehuevi; they will grind and    Then he returned to Avikwame.

als and have them for food." Then     17. Planning for the Yavapai.--Now he said to
to Avi-nyilyk-kwas-ekunyive, put   the people: "When I tell you: 'Be Walapai!' you

*uth and spat it out over the     will be Walapai and will live in that country. When

I plant is malysa,''3l he said.  I tell you: 'Be Chemehuevi!' and 'Be Mohave!' you

gravel and blew it out, saying:    will be Chermehuevi and Mohave. But that is not yet.
t is t6ilypeve." When he had       First I want to make something for the Yavapai. So

I will go to their place next." He still had his

stick of sandbar willow with which he had made the

aning that Hiko or Haiko, white    river. He said: "I do not want to put this away for

when I arrive there, I will thrust it down and make
miles below Needles City.

r, Arizna.--Here it is the boat's       32 Boundary Cone, a pinnacle near the east edge

hot wldens the vallet, whereas,     of Mohave valley, part of the Black Range.

amho tilts the boat to widen the       33A small hill in a large valley, west of King-

man, Arizona.
,speaks, south of Needles City.    ma,3rzoa

el peaks, south of Needles City.       34Vannata is a root which is peeled and dried,
dies City.                          roasted in the fire like vabilye, mescal (Agave),
ATes.                               and tastes sweet. It grows in the valleys, while

the mescal grows in the mountains. The habitat

*                        ~~~~~~~and name suggest Yucca, Walapai menat, but the -

ontain range farther north.         Walapai speak of cooking the fruit, not the root.
inost end of the range.               35 Huk0ara-ny-aha.

s resembling those of cane.             38The tall stalks are eaten by the Walapai.

56                                     ANTHROPOLOGICAL RECORDS

water: not much, but a little, enough for every-      language to the Walapai. "And I want you to
one to drink. If they have no water at all, they      like this," he said to the Yavapai. But he
will not be able to live. So I will go and pre-       nothing to the Mohave as yet. Then he said:
pare for them what they will eat and drink. I         it is all made. I have prepared it. You can
will make a small country, enough only for a few.     you Walapai, and scatter in the mountainsCa
In four days I will make the land for the Yava-       You need not go into one place. You can go
pai. I will go to Amat-ko-'omeome and to Amat-        about, for I have made springs everywhere.

kat6ivekove and plant seeds there."                   live in one spot, and when you want to live

18. Foods and water made for the Yavapai.--        another you can do so. You Chemehuevi can d
Now in four days he went there. When he arrived,      same, and you Yavapai too. But I will do di
he looked about: "It is not a good place to           for the Mobave. They will have everything a
plant; it is not level enough; too many moun-         river: whatever grows there will be theirs.
tains. I will go to Avi-ke-hasalye." So he went       well."
to Avi-ke-hasalye. He said: "This is where I

want people to live. It is a good place: there          C. House  Shade   Slee   and Playround:
is a long plain on each side." Again he took

gravel, put it in his mouth, and blew it out,        . of4buld   ng a shade, avoa-mtay         He

"I plant kalya'apaO   for the Yavapai: I give it      "I have spoken to the   ohave. Laater on some
them for food. I give them also a good small          wI havestold the                m, a n will

stream of water. Again he put gravel in his           wll dream what I have told them, and wll

strem ofwate." Aain  e pu  grael i  h1Scordingly. To each of you, to all four trib
mouth and blew it out over the valley eastward,       have    y. *             d

"This that I plant will be a'a, "38 he said. Then     have given something, and you will know it.

he started and went to Ah'a-'ikiyareyare    think-    not die like Matavilya, but will become a

ing, .I wl aAnd there is something more that I will do
ing- "I will go and make cottonwood trees (ah a)      yoLoae         twl     edfiutfrm           n
grow." When he came to Ah'a-likiyareyare, he          you Mohav   e. Itwwil   be miffcuto me an

stood and pointed his stick to the west, to make      take a long time. I want someone to build a
water flow from there. Then water came towards        T       house    wher we are no     When I

him: it washed white sand. Taking a handful of        a house made, I want you all to enter. Then
this sand in his mouth, he faced east and blew        tell all of you what I shall be. This will
out. Then kam'ipoi39 grew up. "That will be for       soon, but in the future."

the Yavapai," he said; "they will eat the seeds."        21. Ant makes dry ground.--Now the gro
Then he said: "I want this little water to be         still wet at that time. Then Hanapuka, the
here always. I do not want it ever to become          ant, came up out of the ground, piling up

dry." Then, taking up sand, he blew it north:         heaps of dry sand; as Mastamho walked about
akwava40 grew up in that direction. He thought:       them. He said: "I wish it were all like thi
"I will thrust my stick far down into the ground.    wonder who it is that has made this come ou
When I draw it up, a cottonwood will grow. That       ground? I think I will call him Hanapuka."
is why I will call the place Ah'a-'ikiyareyare.       the ant who had done it; it is he who mde
I will make.only one cottonwood, but later there      ear    ry.

will be many." He did this and thought: "Now I           22. Two insects dig postholes.--He said
have finished everything here: I will go back."       "Ant has made a dry place: now mark it out
Soahe finished everytovine Her  returned early in     I want the house to be built there. I want
So he returned to Avikwame. He                        have to enter it; and only they. You   Amat-
the morning, after sunrise.                           I w     y                      .  I w

19. Languages given to Chemehuevi, Walapai,        I want you to begtn butldsng it. I wynt you
Yavapai.--Then Mastamho said: "I have made some-      the holes to set the posts in. And you,

thing for youYavapai. I have fi d i, but      carry, and throw the sand farther away when
thin  foyouYavpai   I hav  fiise    itT,         digs." Now these two men dug holes and brou
I have still to tell you how to use it. If I do       for     Nhe   hese

not tell you, you will not know how to cook and       for the house.

eat what I have made; after I tell you, you will         23. Shade built.--Then Mastamho said: "W'
know and it will be well. But I will not tell you     Listen to meI I call the posts av'ulypo. S
yet." As he was speaking, they all listened: no       you Mohave! Say av'ulypo!" Then all said:

"Av'ulvpo." When the posts were set and the
one said a word. He said again: "1 have given you     r       e

all these things, but I have not finished. Now I      ready to lay the girders across them Mast

will show you how to speak. I want you to taLk        "Call them iqumnau." Then all said: "Iqumna
like this," he said to the Chemehuevi. "I want       Mastamho said: "When you lay on the roof po
liketo speak like this," he said, and gave their      them av'a-t6utara! Now say that! Say av'a-t
you to speak like this," he said, and gave their      and they all said: "Av'a-t6utara." He said.

37A cactus.                                        "When you place the thatching of arrowweed
3 8                                     poles, call it av'a-t6usive." Then they sai
38Sahuaro or giant cactus.

39A plant about two feet high, with seeds "like       4A brush roof on posts, ramada or arbor
wheat, but much smaller." n                               2Namitsa is a large reddish insect, per

40The young stalks that spring up after a flood wasp, that throws earth as it burrows; or pi
are eaten. The seeds, which are black, are roasted the ant lion? Amat-kapisara is evidently alx
and ground for food.                                  burrowing insect: amaV is earth.

KROEBER: SEVEN MOHAVE MYTHS                                    57

ive." He said again: "When you lay        will give these two men names for their work. When

any other brush over the thatching,      they dug, they worked quickly. When they built the
anyut6." So they said: "Av'anyuts."      house, they finished it quickly. So I will give

d: "Now you have a shade. It will be     them names: listen well, so that you can all say

u. When the sun shines and it is hot,   them. This man's name (Amat-kapisara) is Ikinye-
under the shade. That is what it is     mastsam-kwamitse.44 Thus I give him a name, and
t it is finished, I want all you        when you dream you will see him. Do not forget

me under it." Then the Nohave sat       what I tell you. In future some man will dream and
adez The Chemehuevi sat to the west     see him. No one will see me then, but they will
h east the Walapai sat to the north     dream of me, and in that way they will know all

pai to the south. None of these         that I have said. They will have heard everything.
a word, and none of them entered        Now I have given this man a name. Now I will give
ade.                                   the other one a new name too. I call him Umas-
planned.--Then Mastamho went to the    amtse.45 People wil1 dream and see him too."

shade and stood leaning against the        28. Sunset named.--Mastamho said: "The house

southeast corner. He said: "Now I       is finished; but I will not yet take vou into it.

'a house. I will make you understand:    I said that I would give you food; I will not tell

thing now. You do not know when a man   you about it yet: nevertheless I will give it to

thirsty or cold. You only know that    you. After you enter the house, I will tell you

shade and stands in the sun, he be-    what you will plant and what you will eat. When I
ou know now that it is good under       enter, I will tell you about what my body will be.
Then he entered the shade again, went   You know the sun, and sunset, and night. When the

st corner, and stood there. Then he   sun goes down, we will enter the house. Now, when
kapisara and Namitsa, build another     it is nearly down, the time is anya-havek-tsiemk.
'av'a-hatsore. It will not be well to   Call it: anya-havek-tsiemk!"

shade always. When it is winter the      29. House entered.--When the sun went down, Mas-
: perhaps it will rain and be cold.   tamho entered and said: "Come in, all of you." Then
ild a house, you can make a fire in-   all the Mohave entered the house. The Chemehuevi
n the rain and cold come. That is     stayed outside on the west. On the east were the

a a house for you Mohave. I will      Walapai and Yavapai, the latter to the south. Mas-
here at the back of the shade."       tanho sat down, leaning back against the southwest-
built.--Again he told Amat-kapisara    ern one of the four middle posts. He was thinking

to dig holes- in the ground and to      about the people inside and those outside. He said:

Then as he still stood, he said to     "There is a fire just within the door. Charcoal is
49ien you are about to build a house,   piled up there. That is what makes the house warm.
ales, call them amat-ahuelkye." He     Now you understand: that is how it is done; you
o learn that word. Then, as they       have learned that." As he. spoke he was leaning

them to call the different parts     against the post thinking. He put his hand behind
u, av'a-tsutara, av'a-tsusive,      him.

as before, and they repeated each        30-32. Night; Future nights; Sleep.--30. He said:
-said: "We have done all that. We      "The mountains will always be here; but I cannot

eit with brush. Now put sand on the     live forever. Darkness is here forever and day is
t the rain will not come throu-h.      here forever, but I cannot live like the sun and
'a-talive! Say: 'av'a-talive!"' He      like the mountains: I must die. I could tell you

t to say and they said it. He said     about that, but I will not tell you tonight, because
there is wind, build a house of tim-   you must sleep. You know now that it is night. You
h and sand. When you make a house       know how to sleep. After you get up in the morning,
land thatch, call it av'a-tsoamkuk.   -I will. speak to you again and will tell you those

over it with sand also, call it       things. I will not tell everything as yet."

31. Novi he no longer addressed them as Pautsyetse-
e.--Then he said again: "Now that    vukwibauve as he had done at first; he called them
tfinished, I will tell you how to       tatsumi-'itsit?-vumNi6auve46 now. But he did not

iYou will see dead cottonwoods: strip   tell them riuch. He spoke only a short time. He told

Withem,43 weave it together, and make  them two or three or four or five words and stopped.
than it is wide. Fasten it at the      He said: "This is not the only night: tomorrow will
,.to a stick. Then call it av'a-pete." be another. When one day is gone, another comes.
helpers given names.--Now the house   It will always be so. This is the first night:
but he did not yet let the people     there will be three more."
id: "I want you, Amat-kapisara and

took them to the people and said: "I      44"Boy-throw-far."

45iPerhaps from amtske, to travel,? move about.
bark is called hanuGkwilye. "The The insect is described as noisy and restless.

black willow bark, i5o, but they Umas- occurs in other names and may be a form of
^,themselves; Mastamiho taught them to humar, child.

?ottonwood.tt                   ~~~~PatFumi, food; kw-i5au, have, hold.

58                                      ANTHROPOLOGICAL RECORDS

32. That same night he said: "Say: 'Tiniamk'47     there. Av'akwaGpine, 56 who came out when I
Say: 'Osmamktt48 Say that when you want to sleep.     made water in the north, and who has float
When you want to enter the house, say: 'Av'alye        on the river, knows about that. I will ha
pok!'49 Now say it." Tben they all said it. NoC        plant seeds for you Mohave; I will tell hi'
they were still sitting up. Then he said to them:      that for you. I think it will be a good p

"Lie down. Say: 'Kupam!'50 After you are lying        sow. In the morning I will go and have him
down, say: 'Upam.???51 Then they all lay down,         for you. When I return, I will tell you w
said nothing, and slept quietly.                      has sowed. I will not tell you now, but in

33. Day coming.--When it was nearly day, Mas-      evening, after I come back." When he had f
tamho said: "Day is coming, but I will not yet         talking to them thus, he sat leaning forwa
let you go outside: I want you to stay here for       bent head, thinking of what seeds he would.
four days and nights. Then on the fourth night,       He thought, but did not speak aloud. Then,
toward morning, when it is still dark, I will         morning, he said to them: "Now I am ready
let you go to where you belong. It will not be        I told you that today I would go to AvtaGe
during the day, but in the night."                     and Amat-kusaye, and Hat6ioq-Vatveve. I t

34. Playground made at Miakwalorve.--When the       that when I had been there and had returne
sun had risen, Mastamho went and stood outside        would tell you what seeds had been sown. Ni
the house. He said: "I want to make a level           going.??

place." Then he leveled with his feet a place             37. Scaup Duck plants four wild seeds i'
that had been rough. He said: "Call it ITiakwa-        flow.--Then he went to Av'a-Gemulye and

lorve.SS Can you say that? Say: '?iakwalorve!"'       and Hat5ioq-vatveve. When he came there,

Then all said: "Miakwalorve.? He told them:           pine was walking about in the mud like a b
"That is right. I will make a hill close to the       play. He was entirely covered with mud.

river below Miakwalorve: swallows53 will live          tamho saw him, he said: "I have been think
there: I will call it Avi-kutaparve. Now say          about you. I want you to plant four kinds
'Avi-kutaparve!' All of you say it! That is right.    akatai, aksamta, ankigi, and aky6se.57 It
That is the way I say it."                             hard if I were to give you all kinds of se

35. More in time.--Now he stayed at Avi-           plant: therefore I give you only these fo

kutaparve that day, preparing the place for the        plant those." Then Av?akwaGpine took the a
swallows. At sunset he returned to Avikwame and        They were in four gourds, each kind in one
entered the house. He said: "I have made two           In the gourd to the southwest were akatai

places: made them for you. When you come there,        Holding the gourd in his left hand, Av?akw
to Miakwalorve, those who are footracers will run.     took the seeds from it with his right hand
Those who can sing will sing. Some will dance,         them into his mouth, and blew them out o
and some will gamble.54 But that is as much as I      mud. Then he took aksarita seeds from the
will tell you: I will not tell you everything now; gourd and blew them out to the northwest.

in time I will tell you more about those places.      ankiGi seeds he took from the gourd on the-
And I do not want you to live there: your houses       east and blew them out in that way. Then
will not be there. When you want to sing or dance      the aky8se seeds from the southeast gourd
or speak to the people and tell them what you          them out to the southeast.58 Now all four

know, then go there; but do not live there.??          began to grow in the mud. He said: ??See ha

they grow. It will not be long.?? Then lIast
D. Wild Seeds Planted: 36-42               said: "That is good. I will go back and te

people about it.??

36. Planning to plant.--That night, in the            38. You will understanld later.--Then Nag
middle of the night, he said: "I am going down         returned to tell his people about what Av'

to Av?a-Oemulye and Amnat-kusaye and HatNioq-         had done: ??He has planted for you what wilj
vatveve.55 There there are good places to plant       food. You will know about it later, for as
after the river has receded, and seeds will grow      have no dishes, no pots, and no jars, and

-                           ~~~~~~~~~knowr how to cook. I will tell you what to

47                                   ~~~~~~~~~~~Now you think that it is merely necessary1
"It is night."                                   with your hands what you want to eat: that
48Sleep.                                           cause you do not yet know. But I will make
49In-the-house enter.                              derstand. In time you will eat, and you wi;
50Lie down.                                        happy then. In time I will also tell you a
Lle down!                           ~~~~~~~turning into a bird. For I shall not die,1
511 lie.                                           live as a bird. Before that happens I will
52Important later: see par. b5 ff.                 everything.?
5 3Hamkye.6

54With the hoop and dart game.                         5 A duck, probably the scaup, mentioned|
55Two of these places are mentioned in Vinimulye- not    1.

patEe, II, 1. They seem to be in Mohave Valley, on          "Wild" seeds planted in the overflow.
the west side of the river, and Amat-kusaye (or aok ap          736.

-kusayi) is downstream from Hatsioq-vatveve.              58Clockwise,circuit, beginning with sot

KROEBER: SEVEN MOHAVE MYTBS                                    59
for more planting.--Then Mastamho    having been sown. I will not tell you where to
told you what Av'akwagpine has         make them grow, for you will know. Plant them

Now there is something else. In     wherever you like. I want them to grow of them-
will go dowariver again, below         selves, like cottonwoods and-willows. So cause

will go to Avi-halykwa'ampa, Amat-    them to spring up wherever you think best. I do
t-kaput6or-ilyase, and Amat-Gono-      not even know how you will plant them. Perhaps

re I will get something else to        you will put seeds into your mouth and blow them
11 grow there of itself, without       about; perhaps you will blow out water from your
by people. I will make Frog60 plant    mouth, or perhaps mud, and it will sprout 'and

knows the water, for he lives in      grow. I do not know how you will do it, but I know
ow him. When I made the river, I      that you know how, and so you can do as you like."

s of beings come out with it;           42. Return to Avikwame.--When he returned to
.pee him. He was born after the         Avikwame, lastamho said: "Well, it is done. You

*ng. And so he knows the places       will all scatter along the river on both sides of

will grow. Now it is three nights,   it. Everything has been arranged. I will not tell
ll be the fourth.61 Then you all       you more now. I will not speak all night. Tonight

the whole night. You will not      is three nights; tomorrow will be the fourth.62
11 tell you what I will do for you.    Tomorrow I will not let you sleep: you will re-

that tomorrow. And this is all I     main awake and I will tell you what I shall become;
Now all sleep!"                      that I shall not die, but turn into a bird. That

Id to be ready to plant.--Mastamho     is what I will tell you about on the fourth night,
all night. When it became daylight    but not today." Then they slept that night.
looked about. Then he stood in the

to his people: "Now I am going           E. Counting, Directions, Tribal Names: 43-58
lykw'ampa, Amat-kaputsora, Amat-

and Amat-gonohi6auve." Then he          43. Preparation for the next night.--In the

,until he came to Avi-halykwa'ampa.    morning Nastamho went outside. He wanted a place

on the mesa and looked. Near by,      to put the people outdoors. He said: "Tonight some
i-Gonohi6auve. He thought: "That       of you will become N'ohave, some Chemehuevi, some

It is level. I think it will be     Walapai, some Yavapai, some Yuma, some Kamia;63

r growth whenever the river re-       and some of you will become birds. I will tell you
went there. He saw Frog sitting      about that tonight, but not during the day.-"

the north and making a noise. He           44-46. First, second, third counts taught.--

I hear you making a noise. I know      44. When the sun set, all went into the house, and
you want the river to flow toward     Mastamho stood up. He said: "You are alive now. I
t you are saying: 'I want the wa-     will tell you what you will eat. I will tell you
re."' Frog said: "Yes, that is         about corn and beans and melons and other food.
1h9tamho told him: "After the water     But first I will teach you how to count. I will
when it has become dry once more,      show you how to use your fingers. When you want

plant something. That is why I came    to say: 'Four days,' do like this." And he held up
id: "Yes, I will plant it." Then       four fingers. "When you want to tell of as many as
back to Avikwame. He said to his       all these fingers, show them all. Now listen. All

.Frog. I told him I wanted him, to    be quiet and listen to me counting. Then perhaps
ye not told him what to plant. I      you will like it. If you do not like it, you can
to him tomorrow. Then I will tell      listen to another way. Sints, t6ekuvants, tseka-

F to plant.'                          munts, tsekapants, t6ekagara, umota, kutsyeta,

ld what wild seeds to plant.--Next     koatsa, kwisan, noe.64 Can you say that? How do

t to Amat-Gonohibauve once more and    you like that counting?" Now those who were to be

He told him: "Now I will tell you    Mohave did not say a word. They could not count
, I want you to plant akwava, kupo,     that way.

ike, kosqwake, and aksama: those

Persons do not plant them: but you        62The narrator has lost his count: it is the

m, and when the water recedes they     fifth night, not the third. See pars. 31, 36, 39,
themselves. No one knows about them:    40, 42, with the events of par. 44 seq. for the

them, you who live in the water.       sixth night. It should be said in his behalf that

ee them after the high water has       owing to other duties, I was able to work with

him only intermittently, and that it was now

se plants grow by themselves without   several days since he had begun his narration to

me.

place these spots, but judge they          63Another inconsistency, and expansion from

lohave Valley.                          four to SiX, by the sudden inclusion of the Yuma

and Kamia. In pars. 9-19 and 23, it is Chemehuevi,
4le smal  frog.                         Walapai, and Yavapai as set of f from the Mohave.
or of nights is correct in contrast        64The distortions of this and the two follow-

statement made by him two nights       ing imperfect counts are analyzed in a separate
42; see note 62.                       discussion following the myth.

60                                      ANTHROPOLOGICAL RECORDS

45. So Mastamho said again: "Count like this:         50. Final direction names taught.--Th
sinye, mivanye, mimunye, mipanye, miranye, miyu's,    tamho said once more: "I have named all
mikas, nyavahakum, nyavamokum, nyatsupai, nyavali,    tions but you have not answered. Well,

nyavalak. Can you say that? Do you like that          other names. Listen: I call this (the no
counting?" But they were silent. There were too       hak. Can you say that?" Then all said, "
many words in that: more than ten.                    stood up, and pointed north, and said,

46. So Mastamho counted for them again:            He said again: "This (to the south) I ca
"Hatesa, hakiva, hakoma, tsimkapa, Gapara, tinye,     Can you say it?" Then all said, "Yes," a
sekive, kum, ayave, apare.65 Now I have counted       and called the name and clapped their

ten. Perhaps you will like that." Again they did      laughed. He said again: "I told you that
not speak a word.                                     went in that direction. I gave it a name

47. Final count taught.--Then he said: "Well,      did not say it. There is another way to

I will make it four times: I will count once          Inyohavek. All of you say that!" Then th
more; that will be all. Then I will teach you         said: "Yes, we can say that. Wtle can call
other things: for you do not yet know east and        havek,? and all pointed as he directed t
west and north and south: I will teach you that.      said again: "Where the dark comes from,

Now I will count. Seto, havika, hamoka, tsimpapa,     not call that as I told you to. There is
Garapa, sinta, vika, muka, paye, arrapa. Do you       way to call it: Anyak." Then all said: "
like that? Can you say that?" Then they all said      and pointed east and clapped their hands
it after him. They could count and liked it;          laughed. Then Mastamho said: "That is al
they knew how to do it and clapped their hands           51. Mispronounced tribal names.--Mast
and laughed.                                          "Some of you are outside, east of the ho

48. Fingers made on hand.--Now their hands         want you to be the Hamapaivek. Some of y
were not yet as now: their fingers were still to-     outdoors west of the house: I call you
gether. Then Mastamho tore them apart and made        You people in the house, just west of t

five fingers. "I want you to call this one isalye     call you Hamit6anvek. You just inside th
t6ikaveta.66 Call this one isalye itma-kanamk.67      near these last, I call Hamiaivek. You

I want you to call this one isalye kuvalenye;         the fire here, not against the wall, I c

this one isalye tokuv'aunye; and this one isalye      Hamahavek." He called them by these names
kuvapare.68 Now I have made your hands for you,       all the people did not answer. They did
too."                                                 "Yes, we will be called that." All of t

49. First direction names taught.--He said         nothing.71

again: "Now we are here in this house: all will          52. Walapai and Yavapai tribes named.

know and bear it. Now when I mean here," and he       l4astamho said again: "This time I will c'
pointed his hand to the north, "all say: 'Amai-       who are on the east Havalyipai.?S72 Then
hayame."'t But they did not do so: they kept          ple called that name easily, and all tho
their hands against their bodies; they wanted         said: "Now they are the Walapai."? Then h
another name; they did not lile that word. Then       again: "Those will be the Yavapai also.

he said: "And there is Amai-hakyeme; all say          them (the Walapai and the Yavapai) to li
that!" Arnd he pointed south. But again all sat       each other in the mountains." Those are
still: they did not want to call it that. He          that at first he had called Hamapaivek.

said again: "Well, there is another: there is            53. Chemehuevi named.--Then he said a
the way the night goes.69 I do not know where         "Those outdoors on the west, whom at fir
its end is, but when we follow the darkness that     Hamivevek, I now call Tsimuveve. All say
is called Amai-hayime."? He said that, but none       Then all said: "Chemehuevi.??

of the Mohave said a word: they sat with their           54. Yuma and Kamia named.--He said a

hands against the body. Then Mastamho said once       just inside the door on the west of it I
more: "You see the dark coming. I do not know         Hamitsanvek. Now I call you Kwits(i)ana
where it comes from: I did not make it. But           He said again: "You near them, whom at f
where darkness cones from, I call that Amai-          called Hamiaivek, I now call Kamia. You
hayike.?? Again they sat still and did not point.70   live near each other."

55. Mohave named.--Then he said: "I

This third try at a count interchanges the      you all to be tribes, Walapai, Yavapai,

consonants of the stressed syllable in the normal    Yuma, and Kamia: you are all different. I
Mohave words.

66                                                spoke the name Hamahavek. Now I call the

The thumb.                                      have. All will call you that, you Mohave
67The index. Kanamk is "point."                   know you by that name.??
68Middle, fourth, and little fingers, of course.

69The Mohave, like the far-away Yurok, con-            These distorted forms consist of pre
stantly speak of night coming from the east and      Ham-, a suffix -vek, and the accented syl
traveling west.                                       (plus preceding unaccented vowel) of the

Mohave name for the tribe. See discussion
70The plan underlying the twisting of the

terms of direction is less clear than for the            72rHoay-ya
other series of words. See discussion at end.              O   oay-aa

K REBER: SEVEN MOHAVE MYTHS                                     61
by a while.--He said: "I have          61. He called out the third one, 79 and gave
want you each to go. You know      him the name Ampot-em-kut6u-var-ve.80

know the way. I will not take       62. The fourth8l he called Ampot-em-kut6u-

go by yourselves. But it is      min-ve.82 He told them all how to fight: "If there
may go in the morning." They      are four or five men on the other side of where
0 go, and had stood up, even        you have made it dusty and dark, you can dash

11 night. He told them: "It is      across to the enemy. If people dream of you, they

you go during the night, you  -   will kill enemies in battle; but if they dream that

d. Listen to me, and do not      they are in the dark and cannot see, they will not
ber: stay here." Then he drew      be able to kill in battle."

ot for the three tribes inside        63. Practice trial.--Now a man was standing

ld them to remain within the       outdoors, ncrth of the house: his name was Ampot-
sutide and drew marks for the       kwasanye. Mastamho said: "Let us see who of you

ng them: "Stay here,? and the      will be lucky, who will kill men." Then Ampot-em-

pai and Yavapai on the west. As    kutsu-kunuly-ke-va rushed through the darkness and
"Stay here," he waved (flapped)    caught this man. Thus he learned how to do, and
. from his extended arms.          all shouted and laughed. Mastamho said: "Now you
ill dream of this.--Mastamho said   four know how. You will be the ones to do that."

, and do the same. Listen! In         64. Weapons to be made.--"Now I will tell you
iwill dream: they will be doctors.   what to make in order to fight with. Make the bow

at night, you will be crazy.     of black willow. Make the arrows from dry arrow-
doctors who can cure sickness      weed. Make the knobbed war club83 from (bean-)

their hands. They will not tell    mesquite.84 Make the straight war club85 from screw-
Bing about me. If you wait here,    mesquite.86 That will be four weapons. Sometimes

this and know about me."           birds' feathers will fall on the ground. You will
,it name.--He walked about. He     pick them up and use them on your arrows.87 That
h end of the house. He said:       is how you will fight."

t6at6-yamasam-kwakirve. That is        65. Cremation of warriors.--ttPerhaps later on,

t my name was Mastamho. But I      when people fight, some will have dreamed badly
and now it is Pahut6at6-yamasam-    and will be killed. Then, when they are burned,

r dreams about me will know me      their bows and arrows, their clubs and their feath-

ers, will be laid on their breasts.88 Now here you
are, you four. I have made you brave. I have given
3awks and War: 59-69                 you everything with which to fight. In the morning

I want you to become birds. I myself will become
hawks given names and war power.--   one.??

addle of the house four men were        66. Dreamers of journey will be runners.--Mas-
against the posts. Mastamho said    tamho said: "You know what I did: when I went to

11 be birds. You,?? he said to      plant seeds, I went a long way, to several places;.
is Soqwilye-akataya.73 Stand up!    that was what I did. Some will dream of that jour-
another name: I call you Ampot-     ney of mine, and they will be foot racers."89

.   I want you to talk. When you       67. Eagle unintelligent; to dream of him un-

Lbe wind and rain and dust. I        lucky.--He said: "There is a large man here, with
1 about fighting: I want you to

T.Tis man had a blue stone 76 orna-

This man had a blue stone76 orna-       79A hawk described as blue-billed.
called another one of the same          80 "Dust-stay-on-this-side-of .
to him: "I want you to make dust        81 A large yellow-billed hawk.

place behind the other. I call         82 "Dust-pierce." All four names contain ampot,

ftu-knmuly-ke-va.  I want you to     dust; -em; kut5u-; a verb stem (respectively kuly,
and kIlland fight and take slaves."   kunulyke, var, min); and the suffix -ve or -va.

83 Halyahwai, potato-masher shape, for end-
thrusting from below into faces.

84Analye, Prosopis glandulosa.

-through."     .85 Tokyete, for cracking skulls.
Idream of him will always be brave

o to war. When they narrate what          6Aya, Prosopis pubescens.

Id, wind and rain will follow.            87War arrows simply had the end of the shaft
; utV9.                                sharpened--no head or foreshaft.

edsoqwilye-akataya, but a smaller       88This seems to be a hereditary privilege,

t he last.                              being performed also for the relatives of brave
so to refer to dashing through dust.    men, and not limited only to those killed in

tesame except for the "inf ixes"-~nu-  battle .

89Because Mastainho traveled far and fast.

62                                     ANTHROPOLOGICAL RECORDS

long hair. His name is Ampot-em-makakyene. He is      I want you to stay here in this country.97
a good-looking man, but he is not intelligent.        you to be near the river. There you will li
When I say anything, he does not look at me: he          71. T6oaikwatake in cottonwoods: women a
looks away. If he had looked at me when I spoke,      dream of.--He said once more: "There is ano
he would have been an important man. But since        man: you, Ampote-'aqwage. When you have bec
he turned away and did not listen, he will not        bird your name will be Tsoaikwatake. I want
be a chief. He does not talk loudly, and no one       to stay below where Gnatcatcher will be. Y
listens to what he says. Some will dream of him:     be among the cottonwoods and the sandbar wn
they will be great men among the people, but         Gnatcatcher will take the land where the me
they will not live long. This man too will be a      grows; you will have the overflow land. Be
bird in the morning. He will be Eagle."90             you, you will divide the low valley. You,

68. Crane ugly; to dream of him unlucky.--He       catcher, when the mesquite-screws are ripe,
said again: "There is another one here who is         want to store them, ask T6oailwatake for ar
large and good-looking: his name is Ampot-           with which to make a granary; he will give
hamOarka. He also will not be important. If you       you. Not men, but women, will dream of you
dream of him, you will be quarrelsome, taciturn,         72. Thrasher and Mockingbird-to-be named
poor, and lazy. I call him Umas-akaaka.91 He,         Again he said: "There is one to whom I give
too, will turn to be a bird, and will be called       tell what he knows. He will talk to you. I
Crane.92 He will stand on the sand flats at the       go south and become a bird and tell you not
edge of the water and will eat fish. He will not      more: then he will teach you. His name will
be good-looking, and men who dream of him will        Ikinye-istum-kwamitse.99 With him will be

not be good-looking."                                 kunuya,100 a woman: I name those two. They

69. Hawks will wear morning star in fight.--9      the ones who will show you how to be happy.
He said to (another one called) Soqwilye-akataya:93   will tell you how to feel good."

"I call you Ampot-malye-kyita because you talk           73-75. Three new names of Mastamho.--73.
of fighting and stand by the' dust. You will be       I have made everything. I have also given y
chief over the others. I give that to you, and        those who will tell you more. Now I am st

you will know what I say, and will teach it to       When at first I stood in the north, you kn
some people. You will do that before you turn         name I had then. It was Pahut6at6-yamsam-a
into a bird. I myself shall be a bird befcre         Now I stand in the west and have another

you are. Before you change, I want you-to say        my name is Pahut6at6-yamasam-kuvat6-kye."'0
everything that I have told you. When there is           74. Then he stood at the southwestern co
war, put katbetulkwa-'anya-ye on your shoulder.       the shade. The Mohave stood north of him.

It is bright: that is how you will be able to        said: "Now my name is Pahut6at6-yamasam-ku

see clearly." He called it kat6etulkwa-'anya-ye       inalye.102 Watch me! I shall be a bird: but
and no one understood him; but he meant the           have told everything before I become a bird.
morning star.94 "You will see it in the morning,"     was a large house, the oldest house.103 I

Mastamho said.                                        then, and came here and built the house here

G. Thrasher Mockingbird, and Mastamho's         all raise your arms." Then all raised their
G.Trse  Names: 70-75                 laughing, and pulled at the posts and made

-ream Names: 70-75                   shake. Then he said: "The house I built is
70. Gnatcatcher to be rich: women will dream      new and young. It still moves and shakes."
of him.--He said again: "There is Ampote-ku-             75. He went off a short distance and sto
vataye,95 a small man. He is the older brother of     from the people. He said: "There is an6ther
Eagle's father; but he is smaller than Eagle. I       which I will call myself. It is Pahut6at6-y
give it to him to be a rich man. He will have much   kuvats-ka6utge. 104 That is four names that I
food, and all the people will come to him to dance. Now he was standing still farther towards t
They will sing and dance and jump and wrestle and    south105 from them than before: he had step
play. Whoever dreams of Ampote-ku-vataye will be     ward. Each time he moved farther away and to
such a man. But you, Ampote-ku-vataye, will be       name.
Gnatcatcher.96 I will not let you go to a distance:

90The golden eagle; Mastamho himself becomes          97Evidently the narrator has in mind the
the bald eagle. Both are treated depreciatingly       country, though Mastamho is still at Avi

compared with the hawks (falcons).                       98Such women are diligent and never tir

91UUmas (from humar, child?), common as first         99Boy-istum-cry (?).
element in myth names.

100Girl-kunuya.
9gNyaqwe.

93Said to be the largest of the hawks, and           101Food-white-walk-about.

distinct from the four mentioned before.                102 Food-white-stand-off-from.

94Hamuse-ku-vataye, "great star."n     -             103Ha'avulypo.

95 nGreat dust."n                                    10 4Food-white-stand-at-a-di stance.

96HanavetEipe. Described as building small-          105 One would expect a circuit, but the d'
mouthed nests in mesquite trees.                      tions are N, W, 9W, S.

KREOEBER: SEVEN MOHAVE MYIHS                                  63

Farmed Food Instituted: 76-78            78. Chutaha singing with basket.--"And if you

dream about these things, you will sing Tsutaha.
vessels each given two names.--       I will tell you what you will use, for singing

"This is the last before I become     that. You will beat umas-ekyire: I imean a basket,

I have forgotten one thing. I        karri'i." Then all said: "Karri?i.fl "And I say:

something to bring water in: mas-    Umas-ihonga. When you strike the basket with your
.,want you to use something to cook      hand, it will make a noise: hang. At Miakwalorve

ooro and unas-te-hamoka." But no        you will have samelyivek and itsiimak. You will

him. He said again: "You do not       call that arro?oi, play. You will do that at

cu all them water jar,106 and cook       Miakwatorve: all the people will dance; that is
t].rge stew pot.108 I also want you      what I mean."

yula6 but you do not understand                I. Thrasher and Mockingbird Delegated
o   I want you to have what I                        to Teach: 79-81
but you do not know what I mean.

food platter.110 And I want you to        79. Thrasher and Mockingbird appointed to teach
ll      yts-kasara. I mean the stir-     play and sex.--Then Mastamho said again: "Now

-o not get know it, but when you        everything is finished. You, Ikinye-istum-kwamit6e,
w     stir with this. I am tellirg     and you, Hat8inye-kunuya, are the man and the woman
uigs, though you do not understand      I have appointed. Now they do not yet marry each
,,want you to know everything. Some      other and do not love. You two will make it that

8tening to me and know what I say:      all will marry. You will marry. Then you will have
Kdoctors. But some do not understand    a child: it will be another person. I give it to

lit listen. And there will be what I you to do that. All will do what you do and as you

You do not know what that is,        say.??

vl.    wa There will be another one:        80.--Avikwame named.--He said again: "This

weRavkwra-havik. I mean the parching mountain Avikwame that I have made and where I
will use that when you toast corn       have built my house, I call it avi-nyamaGam-

kuvatse. 11i Men who are not doctors will call it

foods named.--"I will tell you        Avikwamne, but some of you will dream about me and
w rill eat without cooking: you will   they will call it avi-nyamaOam-kuvat6e. That is

I nm an melons.114 But there will   what I mean."

a-upa   which you will cook: I mean         81.--What Thrasher and Mockingbird are to do

atnre is stll another tging. Tou       and be.--Meanwhile Mastamho had walked backward
and wheat and beans to grind. To      from where the people were, until now he had

will use ums-oapma. I mean the           reached Avi-kutaparve. 119 From there, still look-

I will show you t6nmat6-ke-hut6at6e:

you that. Youldounot know what it is;    ing north, he saw Ikinye-istum-kwamit6e and

you that. You do not Know what it iS;   iHatsinye-kunuya, whom he had appointed to arrange
ood (t?amat?). I mean white beans,       about marriage, making the people stand in a row

, black beans, spotted beans;116 and     in order to talk to them. So he said to them: "That

blue maRize, red mlaize, white-and-

117 yew      is right: that is what I want. You will do that:

maize, and yellow maize. 1   ou       you will tell them everything about marrying. Then
.these: you will call them thus. Now    when you have told them all, you also will be birds
you these names, and this food: I       as I shall be. You, Hatsinye-kunuya, will do that.

tba t*                                 When a woman dreams of you, she will be loose. 120

You, Ikinye-istum-kwamitse, will be dreamed of by
3e.                                    some men. Those men will be ugly, but they will

set on three supports; hence the     be successful with women;121 they will always be
sbyMastnmho: hamoka being three.       marrying. When you turn into birds, you, Ikinyj2

spoon or ladle, kamnota.                istum-kwamitse, will be Curve-billed Thrasher.

You, Hat6inye-kunuya, will be called thus while you

are a girl, but after you are a woman, you will be
-or four sticks tied together in the    called Kuvubinye. When you have said everything

Bed to stir stews; called solona.       that I have told you, and have become a bird, you
Ed bowl without lip: kayeGe.            will be Mockingbird: Sakwaga?alya is how people

of pottery, pointed at two' ends.      will call you."

Imen                                       118 -nyamaGam for (?) nyamasam, white; kuvatse,
..the grinding slab or "saddle quern."   stand (?).

are marika, teparies: the colors are,      119Near Fort Mohave. See ante, par. 34. It is
^,-nyamasave, -akwa@e, aqwaq-itNierqa near Miakwa'orve of note 52 and par. 85 ff.
nt), hat~a (Pleiades).          120?Kamaluik. Cf. note 148.
j s tabits: the colors, in order, are:      121Gey'k-i@k

4;-havaso, -ahwata, -arrova, -akwaGe--          ey'k-ia.
ktwhere four or six would be expectable.   122 Hotok.oro

64                                      ANTHROPOLOGICAL RECORDS

5. Miastamho's Transformation into            lines for them to stand on facing east, a

Bald Eagle: 82-84                     but again they said: "No." Then they drew

so the people could look toward the west.
82. Turns into Bald Eagle at Avi-kutaparve.--      they said: "Yes, that will be right." No

flastamho was standing at Avi-kutaparve. Now he       marked four such lines and made the peopi
proceeded to leave (change) his body. That is         along them in four rows, one behind the o
why the little mountain there is now white in         facing west. In the middle, between the

one place. Mastamho was looking to the north,        second lines, they set a stick of sandbar"
standing close by the river. He wanted to have          86. Tortoise chosen to be approached.-
wings and flap them. He moved his arms four times     said: "W4ho is a beautiful woman? I think
to make them into wings. Then he said: "See, I       yamasam-iarme. Mastamho did not call her
shall be a bird. Not everyone will knoow me when     name, but he told us to. After a while s

I am a bird. My name will be Saksak."123             turn to be Tortoise: then she will be cal

83. Floats downriver to Hokusave.--Then he        Now that woman stood there, with long hair'i
turned around twice from right to left, facing       to the middle of her thighs and white pain
south, and then north, then south and north again,    it. The two said: "Some of you go to her.;
and lay down on his back in the middle of the        does not like you, she will not have you;;
river. Four times he moved his arms in the water.     she likes you, she will marry you. Go and
Thus he reached Hokusave.124 Then he had wings       take this good-looking woman's hand. If 8
and feathers, and rose from the water. He flew       yours, it will be because she likes you;

low above the water so that his wings touched it.    does not like you, she will refuse to let

84. Flies south to sea, is crazy (unknowing).--   her hand. In future there will be men who
He flew southward, looking for a place to sit   He    that they have taken her hand: such men w'
settled on a sandbar. But he thought: "It is not     be able to become married as they like.

good: I will not sit here"; and he went on again.     turns to be a tortoise, those who dream o
He sat on a log, but thought again: "No, I do not     sing Kapeta. 129 And other men will dream
like this," and went on. He sat on a bank, but       we are making you do now, making you sta
thought: "No, it is not good," and went on. So       rows. Those men will sing Yaroyare."130
he went far down to the sea where the river emp-        87-90. Sparrowhawk, Quail, Ah'akwasil
tied into it. There he stayed, and lived near the    rejected.--87. The people were still stan
river eating fish. Now he was crazy and full of      four rows, facing west.'31 Before them, a
lice and nits.125 Now when he had told everything    southern end of the rows, stood Ikinye-is
and was a bird, he forgot all that he had known.     kwamitge, looking at them all, and Hat6i

He did not even know any longer how to catch         stood at the stick they had set up. Now t
fish. Sometimes other birds kill fish and leave      who went to take the hand of the woman wa

part of them. Then Saksak eats them, not kmowing     hawk.132 As he came up to her, he said: "L
any better. He is alone, not with other birds,

and sits looking down at the water: he is crazy.         127sunwise circuit beginning in north.

SUPPLEM4ENT: TERASHER AND MOCKINGBIR)              128Amat-ehe.

INSTITUTE SEX LIFE                        129There is a reference to Kapeta or T

singing and story in Handbook, p. 763;
K. Courtship Instituted at Mliakwalorve: 85-92

. *                                     ~~~~~~~~~~~~130 There is little on record about the

yare song-cycle. The narrator, on another-
85. Thrasher and Mockingbird face people on        sion, coupled Yaroyare and Ipa-m-imit'se

playground at Miakwa'orve.--Now when Mastamho had     (person-wail) as dealing with Matavilya's
died, 126 the man and woman he had left at Miakwa-    ness and death at Ha'avulypo, of the dre

'orve, Ikinye-istum-kwamitse and Hatsinye-kunuya,    laying their hand on him, and the like. T

took his place. So wanting to make a field for        sing and tell about anwho had dreamed thi
play, matare, they drew their feet in a line over    name was Kolhonye6u6uk (alive in 1903),

the ground for the people to stand on facing north. a doctor, but only for ahwe'-ahnok, "fore
"No, it will not do;" they said. Then they drew      sickness" due to eating alien tribes' fo

Another informant, Atsyora-hunyava, did n
tion Yaroyare but coupled Ipa-m-imitse wi
Humahnan, a cycle named after a-black, h.

12The bald or white-headed eagle; or possibly     stinking beetle. Both singings use no rat
theTfish-diving ospr white-heaey d eal;oother instrument and belong to doctors wh

the fish-diving osprey.                              sickness due to eating hawk-wounded birds'

124About eight miles north of Needles City, in    birds killed by oneself, or to birds whic
California, not far from the Nevada line.            young babies to be sick with white stools.

12                                               this does not sound like having much to dq
125Hatsilye. "louse-excrement." When a bald       courtship and play.

eagle is killed it is said to be always lousy           131Moaednigi           ecie      nHn
and to smell of fish. People who dream of Mas-             Mhv      acn     sdsrbdi         ad

tamho after he became the bald eagle know nothing PP. 746, 765.>
and are crazy (yamomk) like him.                        1 32 Ginyere.

128Left his human body.                              133The bird's call.

KROEBER: SEVEN MOHAVE 1YTHS                                   65

id: "That is a bad word to say     one other man went also. His name was Ampot-yamaGam-
*nd all four rows of people        kuvevare. He, too, reached the sea. Now he said: "I

thought that everything had. been made and that all
man will have great super-       had turned into birds: but it is not finished yet.
>dreams of Hoatsavameve and Amat-  I hear a noise at IiTiakwalorve: I will go there."

1i136 came from those places.     Then he started to return. He came to Aksam-kusaveve,

ing man, with fine eyes, and     and from there he went on to Hanemo'-ara, where

-ends below his hips. Now as he    there is a lake.144 When he looked into the water

* n and tried to seize her hand,   there, he saw little fish, atsi-mikulye, and caught

where he came from was where      four. He put leaves of black willow through the
'was dissatisfied with him and     gills of the four fish, and so made a head dress

so as to cover her ha-nds. So      like the feathers worn on a stick at the back of

'the and Hat6inye-kunuya said:    the head: he called it atsi-sukulyk. From there he
place to acquire power and        went on to Miakwalorve. He did not go among the

otor: we are teaching other        rows of people, but stood at the side and looked
hovwing how to sing and dance.     at the woman. He had whitened his face with dust
for a doctor to come to." Then    which he had rubbed on his hands on the ground.

and stood at a distance, and      Now he stretched out his arm toward the woman. She
Laughed and clapped their hands.   put out her hand, and he took it and pulled her

11, Sparrowhawk and Quail, were    over to where he stood. Then they said: "That man
t it was with them as it is with   has her: he is married to her." And all laughed.

are good looking but fail to     He was Great Blue Heron.145 He is not a handsome
r *ant. As Quail came from where    bird now and was not a handsome man then, but he

e and was not wanted, people now   was easily married. So some men are ugly but dream
actors.137                          of him, and then easily obtain women, even virgins,

ewas a man called Ah'a-kwa6ilye,138 and if they leave these, they readily secure others.
vi-kunu?ulye.139 He went and stood  And so now all the people said: "He has taken

holding his privates in his       Pahutsats-yamasam-iarme: she is his wife: her hus-
woman said: "I do not want him'    band is Heron." Now Ikinye-istum-kwamitse and

t sort of a man to come here:     Hatsinye-kunuya said: "That was what we wanted you
he. went back to Avi-kunutulye.140  to see and to learn. Now when you want to marry,

was a man called YamaGarie-hwarmae. do that way."

a bird, he was called Oriole.141       92. Dove arrives: Loose women dream of her.--

oached the woman. He was a man who  Now there was a girl called Hat6inye-kworale. W4hen

ud spoke constantly. Ikinye-istum-  all went away from Ha'avulypo at night, after the
t6inye-kunuya said: "He talks too   house there had been burned, she came back next

rs2'142 When he came to the woman,  morning alone, looking for food that might have

and pushed him back. So he      been thrown away. From there she did not go with
od at the rear of the four rows,   the others to Avikwame and Miakwalorve, but trav-

eled westward146 until she came to Otahvek-hunuve.147
n accepted by Turtle.--Now when    There she made with her hands a round level place
ed into a bird and gone south,    on top of the mountain. Now, as she stood there

facing north, she heard the noise from Nliakvratorve.
or have-kwet means clitoris.        Then she started for it. When she came to Oyat6-
rAvikwame, close to the river in     ukyulve and Hokusave, she stood still and heard

cond name means "playfield-place."  the noise from Iliakwalorve more loudly and saw the

dust rising. So she went on and reached Miakwalorve.
Then Ikinye-istum-kwamitse and Hat6inye-kunuya said
n" rather rare expla ct "because   to her: "We have made every thing: it is finished,

thIrednowinexpianatis. Itlivesiand the people here have the knowledge. But we will
th red wing pits. It lives in       tell you the same that we told them. You are a

handsome girl. In future, some women will dream of
peak, shavrp and erect, about six    you. Then they will be loose.148 And you will turn
the Hoat savameve just mentioned      d.149
escence.                           into a bird. You will become Dove,

ni dream of this place or this man.     144An overflow lake or slough from the river.

fail to obtain wives. They will     Hanemo means duck.

'I should like t o have he r, but     145Atv

hrry h         h                          Atsqeuqa, the American bittern, or great

blue heron, whose cry is qau, qau.

a.*                                      1 46 Through .the valley in which Ibex lies.
o le is reputed noisy.                    147 South of Ibex.

eepreceding suitors did not come       148 Kamaluik, as in note 120. Such women do not
e eople standing in rows at          stay with one husband, but have no children and

Lan are evidently thought to have    change from one man to another.

ter homes after being re jected.        149Hoskive, the mourning dove.

66                                     ANTHROPOLOGICAL RECORDS

L. Transformation of Water and Valley Birds: 93-97  also Hwat-hwata, Tsuyekepuyi, Sahmata, Iliny

'atalyke .155 Movi9pa,158 SakataOere, Wester
93. All go downriver to Hokusave.--Then they     Grebe,    and Minyesahat6a.155 They said:.'

said: "She was one who was away and did not see     all have holes iii our noses. Hereafter, peo
what we did; but now all have come and have heard. who dream of us will have their noses pierc
Now you will all bebooe birds. We will go with      will be able to go far without becoming ti

you to Oyats-ukyulve and Hokusave150 and there      hungry. Som who dream of us will be chiefs:
we will turn you into birds."                       will have ornaments hanging from their nose

94. Noses of racers pierced there.--Then they    people will know them and say 'That is a g
started to go to those two places. When they ar-    man."' Then they ran a short distance and

rived, Ikinye-istum-kwamit6e and Hat6inye-kunuya    four times; then they jumped into the river.
made a large circle on the ground. Then, standing   we shall be wvater birds," they said.

to the west of it, they said: "Let us see you          97. Some others become valley birds.--Th
all run with your mouths shut tight, holding your   Ikinye-istum-kwamitse and Hat6inye-kunuya s
breath. Do not breathe until you have gone aiound   the others: "You know in what places you wi
the ring. If you breathe only then, you will be     to live, whether among the willows or the cl
footracers."t Then they pierced the septum of the   woods or elsewhere. This country will belo
nose of those who were about to run, for four at    you, and you will stay here'."159
a time; when four had been pierced, they ran.

Then Ikinye-istum-kwamit6e and Hat6inye-kunuya               M. Mountain Birds Transformed at
would pierce another four, and these ran. Now                 Rattlesnmke's Playfield: 98-101
some of them could not run all the way. Some went

part way and breathled out, "Wh!" and everybody        98. Rest led back to Iiiakwatorve.--Now s
laughled because such as these could not run well.  them had not yet turned into birds. Then Ik
Then Ikinye-istum-kwamitse and Hatsinye-kunuya      istum-kwamitse said: "We will go back to Mi
pierced the noses of four and with themof Kasunyo-  we want to do something more." Then he sta
kurrauve,151 so that five of them ran together.     Hatsinye-kunuya and with those that were st
The other four became exhausted after one circuit, ple. When they came to Avi-kutaparve, they
but Kasunyo-kurrauve ran around four times with     there. Then Ikinye-istum-kwamit6e and Hat6i
his mouth still shut. Only after the fourth cir-    kunuya said: "We have done what he wanted u
cuit, he said: "'Wh!" Then Ikinye-istum-kwamit6e    we have made them birds. We have made it t
and Hat6inye-kunuya said to him: "You are the one   who will live in this country in the water
who can run. Those who will dream of you will be    the river will be here. And they know how t
racers."                                            they will have children and so they will co'

95. Yahalyetaka's nose pierced with diffi-       You know how: you saw Ampot-yamaGam-kuveva
culty.--Now all of the runners had had their        married. Those who will live here have lea
noses pierced, and Ikinye-istum-kwamitse and        that. But some will mrry a woman and feel

Hat6inye-kunuya said to them: "Now we will throw    but later they will become sick. We will te
you into the water." But there was one left in-     that also. There will be men who dream abou
side the ring, who sat crying because no hole had   and such men will know how to cure venereal
been made in his nose. He wanted his nose pierced   We will not tell you that here, but we will
too, but it could not be done, for it was too       the darkness goes, and when we come to anot
flat to perforate; therefore he cried. He said:     like Miakwa'orve, we will tell you there.

"If you do not pierce me, I shall not be able to    snake's Playground160 is that place. We wil
go with the others but must stay here." So he       you birds there, mountain birds, who wid1 n
sat crying with his hands together, and all stood   about here. And there will be some who will
there about him. Some said: "Well, why can we not   about us at that place."

pierce his nose?" But others said: "It cannot be       99. Thrasher and Mockingbird at Rattles

done. It is too flat, like my hand." "Well, let    Playground teach veneral cure.--Then they s

us try it anyway," they said. Then Ikinye-istum-    and near sunset they arrived at Rattlesnake'
kwamitse and Hat6inye-kunuya went to him and, by

drawing out his nose, succeeded in piercing it.        155 Probably red-headed, since the name

Then he was glad. He is Yahalyetaka.                misapplied to a specimen of a pileated wood

96. Racers become water birds.--It was not         156A bird similar to the king rail.

all the birds who had had tbeir noses pierced,         157Halyekipa, to be distinguished from
but only those that live in the water.152 There     pTika, the loon.

were Scaup Duck, 153 Mallard, Wood-duck, 154 Mudhen;   158

Said to be a land bird, the varied th
150Where Dove had just come from, and where      see minyesa'atalyka just above.
Mastamho rose froiml the river (par. 83).              159They became land birds.

151 Kasunyo is the American gold-eye; kurrauve      160Haewr-y-a~e           a dr_ak     e

seems to rese tov runidng. y                     the railroad crosses between Mojave station,

152ha  is  dve,~vdenly                       Kramer. It is described as about fifteen m
5Av'akwaGpine. The identification is not sure. of' Mojave, wide, le'el, entirely without ye
1540r pintail? HIanemo. Cf'. note lSi.          and surrounded by mountains.

CKROEBLER: SEVENT MOHAVE MYTHS                                     67

n Ikinye-istum-kwamitse and Hatsinye-    Ikinye-istum-kwamitse and Hatsinye-kunuya had said:

en you have intercourse, you will        "We do not want that kind of man with us," and had

L`good. But some of you will be sick      left him. So he went south, alone, until he reached

women will have a baby. When it is      Halyuilyve. Now at Konyokuvilyo and Hattana there

cause them great pain in the belly.       was another man, Himeikwe-halyepoma, who also taught,
,.go back into them and will be a sick-    but about other things. Hakutatkole, coming to where

es." Then they hooked their middle       he lived, approached him with his hand over his

middle fingers of the people who       mouth; but Himeikwe-halyepona, coming to meet him,
h them and swung them to the left.       pulled away his hand from his mouth, and said: "Do
to all of them, saying: "You will         not come here!" and pushed him away. So Hakutatkole

ter they had been swung, all sat         went south to the sea,164 and there he, too, became
ground, and appeared thin and sickly.    a bird.
alked to them again, and sang four

hy ad sung the four songs, the flesh
to them and they were healthy once

all shouted and laughed.

ongs for this.--The two said to them:
us do that: you all know it now.

aremas about us, let him tell what we

they cure sickness, let them say

jaid, and the sick person will get well.             TBE LISTS OF MANUFACTURED WORDS

will like a woman. She will sleep

0011 he will be sick. Or she will like        The most concise analysis of the counts in

him, their saliva will come on each       paragraphs 44-47 of the story is given by a com-

11 become sick, and have pains in the     parative tabulation such as follows. With its sub-

about us and you will cure them."        joined notes, this table probably is as explanatory
again for them.161                        of the processes followed in the distortions as is
e Mountains, Thrasher, N'ockingbird,     possible in the present lack of analytic under-
to mountain birds.--Now in the morn-       standing of the Mohave language.

-kwamit6e and Hat6inye-kunuya

-try to fly; they wished them to              First try      Second try      Third try    Final
Klour times they all rose into the air     1. si-nts         si-nye           ha-TESA     seto

in, Ikinye-istum-kwamitse and Hatin-      2. tJku-va-nI:    mi-va-ne         ba-KIVA     havika

others. Then they flew off, northward   3          -mu-na  m.-pa-nv         ha-KONA     hamoa

4. teka-pa- tmi-pa-nive            T3im-KAPA   t6impapa

ins.162 When they arrived there, they     5, t6eka-gara     mi-ra-nye        Ga-PARA     Garapa
no longer knew where they came from.     6                  *

-kwamitse and Hatsinye-kunuya said:     6ml--1Ta                           TIN-_      sinta
thing. Now we think no more, for we       7. 1    't6ye-ta  n-va-hak-        6e-KIVE     vilka
are Thrasher and Mockingbird. When you    8   koa-t1a    nva-va-mok-_U.       KUM         mfika

tell of us and of Three liountains,     9- kwisan         nya-t-pai         -YAVE      peye

t is sick, you will cure him. Say:     10. *noe           (nya-va-         a-PARE      arrapa
that: I heard them say that! Then the        Ua-ng                  lak

ome well. Tell them that we said so          Underlined: jingle increments.

CAPITALS: metathesized parts.

*Asterisks: stems or bases not found in any Yuman
~Stragler Reaches the Sea: 102          language (except possibly 6, .umo-, cf. Yuma xumxuk;

tkole, left for Posoik sickness, goes         Remaining syllables are those parts of normal

becomes a bird.--Now when the otIrs    Mohave count words which have survived the playful
becomes abid.--owwenteo  mutilations. They are of course not the etymologi-
off to Three Mountains, one of them,       cal bases, except sometimes by accident.

vertheless had stayed at Rattlesnake's       2, 3, 4 in actual Mohave appear also as havik,
was sick with po6oik"63 in his mouth.     hamok, tsimpapk.

he total number of songs used by the

sickness much greater than the four

In addition, the narrator stated,          The made-up directional names, paragraph 49, do not

bte and Hat6inye-kunuya sang           yield to analysis or relate to the standard forms.
ter learned by other people, to cure

; of sickness; but of that he himself                    Trial            Standard

b-YE-me           matha-k
k,described as being "near Tehachapi."               ha-MYE-me         kavei-k
'[sin disease, for which the Mohave                       az-enyk

80trs . They fear it as c ontagious,         ~x-Eay-
thers do not use the cl othing or

the person afflicted. Hakutatkole

received this sickness from swallow-        14f      i   lns     en     rmsafg
he bird is spotted inside the mouth.          14f      i   lns     en     rmsafg

68                                      ANTHROPOLOGICAL RECORDS

The trial names for tribes, paragraph 51, are         The concocted names of objects having to
built around the accented syllable of the normal      with preparation of food seem not to be made
Mohave form of the name. To this is prefixed ham-,    jingles or twistings, but to be descriptive
followed by the vowel -a- or -i-. This prefix may     ualistic circumlocutions somewhat like the 1
possibly be taken from the Mohaves' name for them-    compound names of myth personages. I cannot
selves, Hamakhava or Hamakhave. There is also a       late most of them; but there are a few indio
suffix -vek; which may or may not be suggested        The large tsuvave cook pot is called uras-te
by the final syllable of Hamakhave and Tsimuveve.     hamoka because it rests on three (hamoka) Sa
These devices yield a list that jingles with ini-     in the fire. Katela, a double-pointed parchi
tial and final rhymes: but the parts seem unety-      bowl, is spoken of as uimas-eyavkwa-havik, t

mological.                                            last element meaning two. The frequent prefi

Trial name           Mohave name                 umas- occurs in the names of many myth pers

Ham-a-PAI-vek    Walya-PAI (Hoalya-paya)          ages; it seems to be a form of humar, child;

Yava-PAI (Yava-paya)             it is used here is obscure. Umas-ekyire see

Ham-i-VE-vek      Tsimu-VE-ve                     be a distortion of karriIi, the usual word f
Ham-i-T?AN-vek   Kwi-TSAN-(a)                     basket. Tsamat6-ke-hut6at6 for tsamats, fo

Ham-i-AI-k       Kam-i-A(I) (Kamia)               gests Pa-hutsats, another name for Mastamho,
Ham-a-HA-vek     Ham-ak-HA-ve                     in paragraphs 73-75; also his name in the G"

Underlined: jingle increments.                        myth (Handbook, p. 767). The name may mean a
CAPITALS: retained accented syllable of real name.    person."

APPENDIX I: MOHAVE DIRECTIONAL CIRCUITS

These seven stories contain mentions of eight or nine directional
circuits, as per the list. Four of these circuits are sunwise; five,
if a half-circuit be included, run counter-sunwise. Three begin with

north; three with west; one with south; one with east; one with south-
west. None of the circuits has color associations; such do occur in
other tales, but they seem to be as variable as the directions and
;starting points are variable here.

-Nivth  v.~rh  no e     on~   Begin  End           Reference

Cane       81     71   Counter    N     E   Dive to become beautiful

(Ct. n. 72)

Nyohaiva   34     65   Counter    S     W   Create wand magically
Raven       4     10   Sunwise    W     S   Create gourd magically

Raven      30     27   Counter    E     S   Walk before transforming

Deer       5     13   Counter    W     N   Look about

^ Deer     22     39   Sunwise    W     S   4 actual mountains cited
?Mastamho   37     58   Sunwise   SW    SE   4 kinds of seeds planted
Mastamho   75    105    Counter   N     S   Half circuit, withdrawal
XMastamho   85    127   Sunwise    N     W   Dancers' lines face

There are also cases of the directions being named in opposite
pairs instead of in a circuit. Thus in Cane, I, 7b, llb, 15, 17b,

girls are obtained successively from W, E (as wives for the younger
brother), N, S' (for the older). The cages of the girls' birds are
twisted, successively, of red and white, red and blue, (unstated),
'and red and blue cloth. In Mastamho, paragraphs 49-50, the direc-
tion names are taught in the order: N, S,.W, E.

It is evident that the Mohave like the formalism of four times

of cardinal directions, and often of a circuit; but that, especially
as compared with Hopi, Zuni, and Navaho, they are untrammeled as to
;,turn start, end, color, or other associations. This is evidently
because they wholly lack strict rituals such as these other south-

western tribes have developed so abundantly with manipulations, al-
tars, cult objects, schematized songs, fetishes, and priests.

[69]

APPENDIX II: MOHAVE NAMES RECURRING

IN TWO OR MORE OF THE SEVEN TALES

1. PIACE NAMES

Aha-kwi-nyamasave, V:21, VII:9,10.

Aht6ye-taks&mta (-'iksamta), I:39, III:4.
Amat-kusaye (-yi), II:1, VII:36,37.
Aqw&qa-have, II:9, III:15a,32.
Avi-hamoka, VI:A, VII:101.

Avi-halykwa'ampa, (-hilykwampe), II:16, VII:39,40.

Avi-kutaparve (-kwu-), I:37, II:24,26, V:14, VII:34,35,81,82,98.

Avi-kwame, I:la,5,24,28,77,98, V:12,13,22, VII:4,8,12-18,35,40,42,

80,92.

Avi-kwi-nyamagave, V:ll, VII:14.
Avi-melyehwdke, I:54, V:22,26.
Avi-mota, I:101,102, VII:14.

Avi-('i)t6ierqe, II:26, V:12.
Avi-veskwi, V:20, *VII:16.

Ha'avulypo, IV:l, V:1, VII:1,4-6,11,74,92.
Hakut6yepa, I:51, II:11, IV:15.
Hotflrveve, I:44, III:9.

Hukgara-t6-huerve, V:ll, VII:15.

I6o-kuva'Ire, I:39,102, III:2, V:14.

'Kaahnflya, I:42, III:5, V:17.

Kwaparvete, II:15, VII:6 (probably different places).
Miakwatorve, III:1, IV:25, VII:34,35,78,85,91,92,98.
Mukiampeve, I:104, VI:B.

Qaralerve, I:39,98, V:15.

Selye'aya-'ita, 1:56, II:11.

Selye'aya-kumit6e, I:40,91, II:22, III:4, V:16.

2. PERSONAGES, DEITIES

Kwayn, Metecr, I:37,74-83,104,VI:B.
Mastamho, V:1, VII:l-91.

Matavilya, I:la, IV:1,3, V:1, VII:1-5,8,11,20.
Garra-veyo, Gara-veyo-ve, Coyote, VI:A, VII:2.

3. ANIMAIS

Hanye, frog, shell-ornament, I:65,85, VII:40,41.

Hotokoro, curve-billed thrasher, I:17b, IV:22, VII:81,85-101.
HukOara, coyote, V:9, VII:2.

Masohwat, mythical (?) bird, I:86, IV:20.
Malwa, badger, I:51, VII:1.

Nume, wildcat, I:42, V:17; nume-ta, jaguar, V:1,22.

Sakwaga'Alya, mockingbird (or magpie?), I:25, IV:23, VII:81, 85-101.
Ginyere, sparrowhawk, I:25, VII:87.

GonoGakwelatai, I:35, tonoGaqwataye, V: 6, yanaga-kwe-'ataye, III:4;

an insect.

4. KINSHIP

HavLkwek, younger sibling, III:11,15e, navlkwek, my sibling, twin,

III:28, navik, my father's older brother, I:75,77.

5. INANIMATE
Aksamta, a plant, I:82a, VII:37.

Hapurui, apurui, jar, V:9, VII:76.
Karri'i, basket, I:73,75, VII:78.

Kupo, -'carrying basket, twine-wound, VI:A, VII:41.

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