This story of the institution of culture differs from most of the preceding in that it is a pure myth unaccompanied by songs. It was told to me at the University's Museum of Anthropology, then in San Francisco, between November 16 and 24, 1903, by Jo Nelson, also called Baby's Head in Mohave; with Jack Jones the interpreter as usual. Jo Nelson, aged about sixty, is pictured in Handbook of California Indians, plate 64, top right, and in our frontispiece. Like many Mohave, he was interested in travel and in new lands and peoples. He had visited widely among Indian tribes both east and west of the Mohave and had asked questions both abroad and at home. He gave me, on the whole, the best information which I secured from the Mohave about other tribes, and which has been published in part in the Handbook, though considerable detail remains unpublished. Jo Nelson was in many ways an ideal informant for matters of fact. His memory was excellent both for what he had seen and heard. His mind was orderly, his procedure methodical. He distinguished between hearsay and actual observation; and he would exhaust one topic before proceeding to the next. These same qualities show in his myth as presented here. CONTENT OF THE MYTH The narrative may be described as dealing essentially with the institution of culture by Mastamho, the second of the two great myth heroes of the Mohave. The story assumes the cosmogony as such as already known. I obtained one such Mohave account of the origin of the world. This has been abstracted in the Handbook, pages 770-771, and also in the American Journal of Folklore, 19:314-316, 1906. That was one of the first narratives which I recorded from this tribe, and its quality and my rendition are not of the best; but it is confirmed by innumerable allusions to world origins in other Mohave myths and in their discussions of their culture. The present Mastamho narrative begins after Matavilya is dead, and its first chapter, so to speak (A:1-6) deals with the disposal of his body. Thereafter the tale is concerned with the planning, trials, and execution of his plans by Mastamho, especially with reference to the way of living of the Mohave, but first for the desert tribes nearest them (B:7-19). Essentially Mastamho thinks of what will be good for one or more of these tribes, causes it to come into existence, and then explains it to the people or has them practice it. One long section (C:20-35) is devoted to the institution of night and sleep, to the building of houses and shade roofs, and the setting aside of playing fields. The relation of sections like this to the remainder will be clearer by reference to the outline of the whole narrative given a few paragraphs below. The total story is so prolix that this summary will be useful as a conspectus for orientation. Another section (D:36-42) is devoted to the making of the wild plants which spring up either of themselves, or through being planted, in the bottoms of the Mohave valley immediately upon the recession of the annual overflow. The Mohave distinguish between wild food plants which grow of themselves but are harvested, wild food plants which are sown, and domesticated food plants such as maize and beans. The second group, in other words, are cultivated plants which also grow spontaneously in the Colorado bottoms, but probably grow in denser stands if sown. They were apparently seed-bearing plants which were particularly adapted to rapid growth in the summer heat following the June inundation; and this fact may have contributed to their not having been diffused to other environments. At any rate, it is to be noted that the narrator gave considerably more space to the institution of these wild and "tame-wild" plants than to strictly agricultural ones. By the time he comes to the latter, it is near the end of Mastamho's career and the episode seems hurried (H:76-78). Pottery is mentioned first and agriculture second; which may be an accident, but I suspect that it reflects a Mohave attitude. At any rate, it is clear that they strongly associate pottery and agriculture, which is not surprising in view of the absence or underdevelopment of both among many of the tribes to the west, north, and east. That the telling of the story in this section was hurried, or perhaps shortened by fatigue, is indicated by the fact that, strictly speaking, the instituting of neither art is described, but they are taken for granted and then Mastamho teaches the people the names of vessels and plants. This creation by naming may pass as a shorthand explanation, but it is not in the narrator's usual methodical manner. There is a section, as might be expected, on hawks and warfare (F:59-69), this being a subject the Mohave never tire of. It is men who dream of hawks that become successful fighters and renowned war leaders. A rather unusual section deals with Mastamho's trial-and-error attempts to teach the names for tribes, objects, and the numeral count (E:43-58). Here the device is to begin with distortions of the Mohave words which, however, the taught fail or refuse to learn. The distortions are something on the order of Pig Latin or the languages which groups of children sometimes concoct. This sort of attempt is not commonly found among North American Indians, and the techniques of distortion have therefore been analyzed in a separate discussion appended to the tale itself. On account of its fixed sequence, the numeral count perhaps lends itself best to word plays of this sort. In not a few languages, including Mohave, succeeding numerals partly rhyme. This feature has been further developed in the artificial counts. The whole process is somewhat akin to the occasional instances of the count in a foreign language being parodied by substitution of somewhat like-sounding names in the speaker's language, a device with which obscene or other humorous effects can easily be attained. A fair question would be how much of Mohave culture is accounted for in all this narrative of institution. A fair answer would seem to be: most of the more conspicuous, concrete features of the culture, houses and their parts, weapons, utensils, food plants. This omits certain items from what we are wont to call material culture, such as clothing, cradles, and the like. But the technological and economic deficiencies of the Colorado River Yuman culture are so definite that the omissions are perhaps in the minority. Having done his work, Mastamho goes off and turns into the bald eagle (J:82-84). This is spoken of as "dying" or "leaving his body." He is said to have become "crazy," which probably means without sense, knowing nothing, without human consciousness. There follows a long supplement, making about a quarter of the total story (K-N:85-102), which tells of the institution of sex, courtship, and marriage under the leadership of a man and a woman to whom Mastamho has delegated this task and who at its conclusion turn the people with them into birds and themselves become, respectively, the curve-billed thrasher and the mockingbird. The guess may be hazarded that Mastamho is to the Mohave too heroic a figure to be credited with undertaking the institution of these practices in person. At that, the treatment is restrained and, from the native point of view, thoroughly decent, though the emphasis is on festivals, playfields, and courtship. SCHEMATIC OUTLINE Main Narrative: Mastamho's Instituting A. Mastamho Disposes of Dead Matavilya: 1-6 1. Matavilya's death and pyre at Ha'avulypo
2. Coyote seeks fire
3. Fly and the cremation
4. Coyote's theft of the heart
5. Covering of the ashes
6. Coyote abandoned, homeless B. Avikwame, River, Desert Land and Foods Made: 7-19 7. Mastamho promises to teach
8. Arrival at Avikwame
9. White-spring made for the Chemehuevi
10. Colorado River, fish, and ducks made at Hatasa?a for the Mohave
11. Matavilya's ashes washed away
12. Boat tilted to widen valley
13. Avikwame mountain made from mud
14. Other mountains made
15. Four seed foods made for the Chemehuevi
16. Four plant foods made for the Walapai
17. Planning for the Yavapai
18. Foods and water made for the Yavapai
19. Languages given to Chemehuevi, Walapai, Yavapai C. House, Shade, Sleep, and Playground: 20-35 20. Planning a shade roof
21. Ant makes dry ground
22. Two insects dig postholes
23. Shade built
24. House planned
25. House built
26. Door made
27. Insect helpers given names
28. Sunset named
29. House entered
30-32. Night; Future nights; Sleep
33. Day coming
34. Playground made at Miakwa'orve
35. More in time D. Wild Seeds Planted: 36-42 36. Planning to plant
37. Scaup Duck plants four wild seeds in overflow
38. You will understand later
39. Planning for more planting
40. Frog told to be ready to plant
41. Frog told what wild seeds to plant
42. Return to Avikwame E. Counting, Directions, Tribal Names: 43-58 43. Preparation for the next night
44-46. First, second, third counts taught
47. Final count taught
48. Fingers made on hand
49. First direction names taught
50. Final direction names taught
51. Mispronounced tribal names
52. Walapai and Yavapai tribes named
53. Chemehuevi named
54. Yuma and Kamia named
55. Mohave named
56. Told to stay a while
57. Doctors will dream of this
58. Mastamho takes new name F. Hawks and War: 59-69 59-62. Four hawks given names and war power
63. Practice trial
64. Weapons to be made
65. Cremation of warriors
66. Dreamers of journey will be runners
67. Eagle unintelligent; to dream of him unlucky
68. Crane ugly; to dream of him unlucky
69. Hawks will wear morning star in fight G. Thrasher, Mockingbird, and Mastamho's Dream Names: 70-75 70. Gnatcatcher to be rich: women will dream of
71. TŠoaikwatakwe in cottonwoods: women also dream of
72. Thrasher and Mockingbird-to-be named
73-75. Three new names of Mastamho H. Pottery and Farmed Food Instituted: 76-78 76. Pottery vessels each given two names
77. Planted foods named
78. Chutaha singing with basket I. Thrasher and Mockingbird Delegated to Teach: 79-81 79. Thrasher and Mockingbird appointed to teach play and sex
80. Avikwame named
81. What Thrasher and Mockingbird are to do and be J. Mastamho's Transformation into Bald Eagle: 82-84 82. Turns into Bald Eagle at Avikutaparve
83. Floats downriver to Hokusave
84. Flies south to sea, is crazy (unknowing) Supplement: Thrasher and Mockingbird Institute Sex Life K. Courtship Instituted at Miakwa'orve: 85-92 85. Thrasher and Mockingbird face people on playground at Miakwa'orve
86. Tortoise chosen to be approached
87-90. Sparrowhawk, Quail, Ah'akwasilye, Oriole rejected
91. Blue Heron accepted by Tortoise
92. Dove arrives: loose women dream of her L. Transformation of Water and Valley Birds: 93-97 93. All go downriver to Hokusave
94. Noses of racers pierced there
95. Yahalyetaka's nose pierced with difficulty
96. Racers become water birds
97. Some others become valley birds M. Mountain Birds Transformed at Rattlesnake's Playfield: 98-101 98. Rest led back to Miakwa'orve
99. Thrasher and Mockingbird at Rattlesnake's Playground teach venereal cure
100. More songs for this
101. At Three-Mountains, Thrasher, Mockingbird, and rest turn to mountain birds N. Leftover Straggler Reaches the Sea: 102 102. Hakutatkole, left for poŠoik sickness, goes south to sea and becomes a bird QUALITY OF THE NARRATIVE So much for the content of the narrative: now as to its form. First of all, although the story is not accompanied by songs, it is developed according to the same pattern as the song-cycle myths. Moreover, the informant was just as insistent as the majority of narrators that he got his knowledge through dreaming. However, the approach in the telling is less formally decorative and more rational than in other narratives. There is actually less story, in the sense of there being a minimum of events, a maximum of explanation. The account is therefore bald and didactic. One sees the narrator throughout aiming to be clear even at the cost of repetition or prolixity. In fact, repetition is deliberately indulged in as part of the didactic style. Mastamho talks to himself of what he will do, then perhaps tells the people that he will do it, then goes and does it; after which, he may explain to them what he has done. Or he will have them try the innovation, in which case it may be four times before they learn, or before he finds the correct manner. Accordingly, the pace throughout is tantalizingly slow. The story could have been condensed by me, but its characteristic manner and style would thereby have been completely discarded. There are constant references to "This will be, but it is not yet." Such antitheses seem to serve both emphasis and clarity. For instance, paragraph 62, "If people dream of you, they will kill enemies; if people dream of being in darkness, they will not kill them." Or again, paragraph 70, "I will not let you go to a distance: I want you to stay in this country." Balances of this sort constitute a distinct stylistic manner, rudimentary though the devices may be from a literary point of view. The Mastamho account contains certain minor inconsistencies, but they are not inconsistencies of identity or kinship of person, or of topography, as in the Cane narrative; nor are they due to sloppiness of telling, as in the Coyote stories. The chief inconsistencies noted are the fact that Mastamho keeps saying that he will teach the people everything in four nights before his transformation into the bald eagle, but then actually is six nights doing it; and similarly he at first separates the people into four future tribes—three in the desert and the Mohave—but then later there are six, the River Kamia and Yuma suddenly appearing with the Mohave. These discrepancies should not be charged too seriously against the narrator's care and precision. The story is an exceedingly long one. He told it at intervals during nine days. Part of my time was tied to University duties, so that there would be whole days of interruption. While I made no detailed record, I assume that we spent at least four working days in the telling and Englishing. This would mean a minimum of two days, or say twelve to fifteen hours, of Mohave narration by the informant, distributed over more than a week. Few people could follow one thread of telling so long as this with so few discrepancies. MAIN NARRATIVE: MASTAMHO'S INSTITUTING. A. Mastamho Disposes of Dead Matavilya: 1-6 1. Matavilya's death and pyre at Ha'avulypo.—Matavilya died at Ha'avulypo.[1] I did not see him when he was sick, but dreamed of him and saw him only when he died; others know of his sickness. When he died in the house,[2] they carried him west of the door. Now Mastamho was a boy about so high (about ten-year size). They asked: "What shall we do with him?" Then Mastamho told them: "Burn him. When people die I want you to burn them. That is what I wish. Now I want you, Badger,[3] to dig a hole; and I want this man, Raccoon,[4] to bring wood." Then after a time these two men came back into the house and said: "We have dug a hole and the wood is ready." Now there were many people there in the house when they said that, but not one of them spoke a word. Then Mastamho asked them: "Have you fire?" But Badger and Raccoon said: "No." 2. Coyote seeks fire.—Now Coyote—?ara-veyo-ve, Mastamho called him, but the Mohave call him Huk?ara—said: "I am sorry because Matavilya died: I want fire and will bring it. I will go to Fire-Mountain:[5] I know there is fire there and will get it." So he started westward. He was gone a long time. Mastamho waited and all the others waited. Then Mastamho said: "I do not want it to become day, for Matavilya to be lying here in the light. Let it remain night." Now they were all still waiting for Coyote, but he did not return: he was still traveling west. 3. Fly and the cremation.—Then ?ilyahmo, Fly, a woman—for there were only people then, and no animals—who had been sitting west of the door, went outside, pulled up dead arrowweeds, came back indoors, broke the sticks up, and dropped them into two or three small piles; for she wanted to try to make fire. Then she plucked off a strand of her willow-bark dress and rubbed it fine into tinder. Then she twirled a stick in her hands, and with this and the shredded bark she made fire, as she sat in the corner of the house by the west side of the door. Then she carried it into the middle of the house, saying: "Here is fire." Now that they had fire, Badger and Raccoon carried Matavilya outdoors and laid him down on their pile of wood. All who had been in the house went out with them. Then Badger and Raccoon returned into the house and brought out the fire. Lighting the pile of wood at the north end, they went one along each side of it, setting fire to it, until they met at the south end. There they stood. Then everyone cried, Badger and Raccoon with the rest.4. Coyote's theft of the heart.—Now when Coyote arrived at Fire-Mountain, he looked back and saw the burning at Ha'avulypo. Then he did not even stop to take the fire, but ran back at once. When he arrived, he found the people all standing around the pyre. He said: "Matavilya is dead and I do not know anything. How am I to? He told me nothing." He ran around and around the circle of people who were standing and crying for Matavilya. He cried too. Now Mastamho was standing on a higher place to the north, looking at Coyote. Though he was only a boy, he was thinking about him. He thought: "I know what he wants: he is not really sorry." What Coyote wanted was to jump over the ring of people, to seize Matavilya's heart and run away with it: that is why he was trying to come near the fire. But the people, standing close together, would not let him. Now they were all tall; but Badger and Raccoon were both short. Then Coyote jumped: he succeeded in leaping over their two heads, and he got to the fire. But Mastamho said: "Did I not know it? That is Coyote's way: he has no sense. When a person really mourns he does not take away the heart of the dead. But now Coyote will go away: I do not want him here. And I do not want him ever to know anything. I want you who are standing here to know something, and I will do many things for you. But let him go off and be Coyote. He will always be without a home in the mountains. If you see him you will kill him, because he knows nothing." After Coyote had seized Matavilya's heart, he ran southwestward, beyond Avikwame to Ama?a-hotave. There he stopped and looked south. But the heart was still too hot to hold; so he dropped it, turned around, and held his mouth open towards the north to let the wind cool it.[6] Then as the heart lay on the ground and cooled, Coyote ate it. 5. Covering of the ashes.—Now Coyote thought: "I will go to Aksam-kusaveve and tell Hame'ulye-kwitŠe-idulye." So he went to Aksam-kusaveve and told Hame'ulye-kwitŠe-idulye: "Matavilya has died: go to see him: I am announcing it everywhere." Then Hame'ulye-kwitŠe-idulye went to Ha'avulypo. When he found where Matavilya had been burned, he thought: "What shall I do with these?" So he rolled himself over the ashes. No one had covered Matavilya's ashes and it was that which Hame'ulye-kwitŠe-idulye did not like to see exposed; that is why he covered them with sand by rolling over them. Then he returned to Aksam-kusaveve.6. Coyote abandoned, homeless.—Now Coyote too came back to Ha'avulypo. No one was there now, for Mastamho had taken the people away to Kwaparvete, a short distance southward. He had seen Coyote coming and had thought: "I do not want to tell him what I know: I want him to be foolish and know nothing: I do not want him to hear what I say. I will let him go. He will be the only one like that, the one I call Coyote. He will not know his own home: he will want to run about the desert and do what is bad. If someone is not at home, Coyote will go there; but if a person is in his house, he will not come; and if anyone sees him, he will run off." B. Avikwame, River, Desert Land and Foods Made: 7-19 7. Mastamho promises to teach.—Now Mastamho said: "There is no house here, and no shade roof.[7] I have not made everything as yet; it will take time to do that. I know you are hot or cold, and hungry, and without houses; but I will provide everything. The sun and the night have not yet been made, but I will make them; and I will tell you what to eat. Then you will know how to live." 8. Arrival at Avikwame.—Now they went downriver to Avikwame. There was no mountain there then; the land was level. Mastamho said: "Now we have come to this place and I will do something for you. I want you to learn how to make pottery, and then to know what food is good to eat. You will learn how to know day and night. And you will not be hungry nor thirsty. When you are cold, you will know it[8] and will make a fire, and will have a house to live in. And so when you are hungry you will eat, and when you are thirsty you will drink. I will make mortars, metates, cooking pots, drinking cups, and water jars. I will tell you all about those things. When Matavilya died, you were ignorant, but I thought and knew. Therefore I will do these things that I say; only I cannot do them now, at once. It will take a long time yet to do them." Now Mastamho had no one to help him, no one to join with him in talking. He was alone: while there were many people there, they did not speak. Then he thought: "After I have done other things for them, I will give them names." Now the people did not sleep, but constantly stood, or sometimes sat, and when the sun went down Mastamho talked to them. For four nights he spoke to them. 9. White-spring made for the Chemehuevi.—On the fourth morning he said: "Now I am old enough. I will go west. I will not go far, I will take only four steps, but I will do something for you." He was intending to make a spring. So as soon as the sun had risen, he walked four steps west to Aha-kwi-nyamasave.[9] He put his weight on the ground, thinking: "Let me see if it is hard." As he stepped on it, he found that it was soft, like mud. So he went toward the north four steps. There he stood, stretched out his hand backward, and had in it a stick of sandbar willow, a forearm long.[10] This stick he set into the ground. When he pulled it out, water came with it. Then he put his foot against the water as it flowed out, and pushed earth over it, until there was only a small stream. Then he returned. When he was again at Avikwame, he said: "If I had been so sorry for my father[11] that I had immediately turned myself into a bird, you would now know nothing. But I want to do everything for you: I want to make things for you. I call you Hamakhava, Mohave. Now I have made a spring in the west: I will give that to the Chemehuevi. Those sitting here on the west side will be the Chemehuevi. Now I will stay here four days and then I will go north to Hatasa?a." 10. Colorado River, fish, and ducks made at Hatasa?a for the Mohave.—After four days he went to Hatasa?a. From there he went west a short distance to Hiv?ikevutatŠe. He said: "They are not named, but I will give these names to these two places. I will not go farther but return." He had with him the stick he had got at Aha-kwi-nyamasave, was using it as an old man uses a cane. So he came back to Hatasa?a, and there he set the stick into the ground. When he drew it out, water came with it. With his foot, he pushed earth over it, thinking: "What beings shall I let issue with the water, animals that will be useful for the Mohave?" Four times he allowed water to come and stopped it again. The first time AtŠi-mikulye[12] emerged. The next time AtŠi-yonyene[13] swam out, and the third time, AtŠi-hane.[14] The fourth time AtŠi-tŠehnap, also called AtŠi-tŠehe?ilye,[15] came out. Mastamho thought: "I will give these to the Mohave." Next Av'akwa?pine[16] came out, and then Puk-havasu.[17] Then there came Hanemo.[18] Then Hanyewilye, the mudhen, emerged. As each came out, fish and ducks, he did not let them go, but kept them there. He made only a little water, enough to hold them. Whenever he left his stick plunged into the ground, the water did not issue; but when he drew it out, the water and the fish and the birds came out. When he had finished making the fish and the ducks, he said: "These are for the Mohave, but they do not yet know how to catch them. I will teach them." 11. Matavilya's ashes washed away.—Then he drew out his stick entirely, and the water came unrestrained, with the fish and ducks in it, and flowed southward.[19] Mastamho ran ahead of it on the west bank, to Ha'avulypo where Matavilya had been burned. There he set his stick into the center of the ashes, for he did not like to see them and wanted the water to wash them out. He called to the water, and it ran where he held his stick, and the ashes were washed away. So they were gone, and the river flowed through the place where they had been. [19] As the Colorado River. 12. Boat tilted to widen valley.—But Mastamho went back up to Hatasa?a. Putting his stick into the same place as before, from which the water now issued, he stirred it around. Then a boat, kasukye, came out. Mastamho called it kanu?kye,[20] but the Mohave name is kulho. As the boat emerged, Mastamho put his foot on it, held it, entered it, and floated down. Where the river was not broad enough to suit him, he stood on the edge of the boat until it lay far on its side. Then the river became wide there. Thus he went down to Avikwame, where the people were. As they saw him coming down the river and then going by, they thought that he would leave them. At Aqwaq-iove[21] he waved his hands to them, meaning: "Stay where you are: I will return." When he approached the lower end of Mohave valley, he thought: "I think some one else has taken the boat long ago,[22] and that it will not be suitable for the Mohave. So I cannot let them have it: I will let it go." And when he came near where Mellen is now, he jumped off the boat, shoving it away with his foot: so that it floated downstream. Mastamho stood at Mepuk-tŠivauve[23] and watched it going down. When it came to Ahwe-nye-va,[24] it no longer drifted tilted, but floated level. Then the valley land there became wide, and the river also; but wherever the boat floated tilted, the river and the valley were narrow. Then Mastamho returned to Avikwame. 13. Avikwame mountain made from mud.—Now there was no mountain at Avikwame at that time. There was only a flat and the river. The people stood on the bank. But the water was not near them; as the water receded, it left mud. Mastamho took up some of this mud and let it drop. As it fell, he said: "Goloto," as little boys say when they splash mud in play. He did that repeatedly. He said: "Let it be higher, and let the river flow by it. After this mountain which I am making is dry, I will make a house for you: You will be in that."14. Other mountains made.—Thus Mastamho made Avikwame. When he had finished it, he made the mountains west of the river, Satulyku,[25] Ohmo,[26] Mevukha,[27] HatŠaruyove,[28] Avimota,[29] and Avi-kwi-nyama?ave.[30] All these he made and named. 15. Four seed foods made for the Chemehuevi.—Then he went westward to Huk?ara-tŠ-huerve. He took up a handful of fine gravel, put it in his mouth, then blew it out, wishing to make something to eat for the people who would live in these mountains that he had made. He thought: "I will make kwa?apilye seeds: they will be good for the Chemehuevi." Then he took more gravel and spat it out in another direction, but also westward, saying: "I now will make ma-selye'aya seeds. They too will be good for Chemehuevi; they will grind and parch them with coals and have them for food." Then he ran northward to Avi-nyilyk-kwas-ekunyive, put gravel into his mouth and spat it out over the ground. "This that I plant is malysa,"[31] he said. Again he took up gravel and blew it out, saying: "This that I plant is tŠilypeve." When he had planted these four kinds for the Chemehuevi, he said: "That is all that I can do. You have seen me: it is all that I can make. No one will be able to sow these and make them grow: they will grow by themselves every year." Then he returned to Avikwame and told the Chemehuevi and the Paiute: "I have planted food for you. I have planted kwa?apilye and ma-selye'aya and malysa and tŠilypeve for you. But wait: do not hurry." 16. Four plant foods made for the Walapai.—Then he said: "Next I am going east, to make mountains there; I want people to live in them. I will start in four days." After four days he started, crossed the river, and went downstream to Avi-veskwi.[32] There he stood and looked back down toward the river, and thought: "It is not very far. Let me go farther east, to KitŠehayare."[33] So he went on till he came to KitŠehayare. There he did as he had done before. He put gravel in his mouth and spat it over the earth. He said: "This is what I plant: I plant vannata."[34] Again he took a handful of sand and blew it out. "This that I am planting is vadilye,[34a] mescal." From there he went north and said: "I call this place Coyote's water;[35] it will be good for Coyote. He has no home: when he finds this water he will drink of it. I do not make it for him, but he will find it." Now he stood there. Then he stripped the leaves from the tops of the brush called kamomka and put them into his mouth. He blew them out and thus made iditŠa, the wild grape. "I want it to grow in this spot," he said. Then as he stood there he scraped his foot to one side, and grass came up. He said: "I thought when I did that it would grow." Then, covering it up again with his foot, he took of the sand with which he covered it, put it in his mouth, blew it out, and kumdur[36] grew. Now he had made four things for the people who were to be here. He had made each of these kinds of plants in only one place, but from that they came to grow in many places. Then he returned to Avikwame. 17. Planning for the Yavapai.—Now he said to the people: "When I tell you: 'Be Walapai!' you will be Walapai and will live in that country. When I tell you: 'Be Chemehuevi!' and 'Be Mohave!' you will be Chemehuevi and Mohave. But that is not yet. 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 river. He said: "I do not want to put this away for when I arrive there, I will thrust it down and make water: not much, but a little, enough for everyone to drink. If they have no water at all, they will not be able to live. So I will go and prepare for them what they will eat and drink. I will make a small country, enough only for a few. In four days I will make the land for the Yavapai. I will go to Ama?-ko-'omeome and to Ama?-katŠivekove and plant seeds there."18. Foods and water made for the Yavapai.—Now in four days he went there. When he arrived, he looked about: "It is not a good place to plant; it is not level enough; too many mountains. I will go to Avi-ke-hasalye." So he went to Avi-ke-hasalye. He said: "This is where I want people to live. It is a good place: there is a long plain on each side." Again he took gravel, put it in his mouth, and blew it out. "I plant kalya'apa[37] for the Yavapai: I give it them for food. I give them also a good small stream of water." Again he put gravel in his mouth and blew it out over the valley eastward. "This that I plant will be a'a,"[38] he said. Then he started and went to Ah'a-'ikiyareyare, thinking: "I will go and make cottonwood trees (ah'a) grow." When he came to Ah'a-'ikiyareyare, he stood and pointed his stick to the west, to make water flow from there. Then water came towards him: it washed white sand. Taking a handful of this sand in his mouth, he faced east and blew out. Then kam'ipoi[39] grew up. "That will be for the Yavapai," he said; "they will eat the seeds." Then he said: "I want this little water to be here always. I do not want it ever to become dry." Then, taking up sand, he blew it north: akwava[40] grew up in that direction. He thought: "I will thrust my stick far down into the ground. When I draw it up, a cottonwood will grow. That is why I will call the place Ah'a-'ikiyareyare. I will make only one cottonwood, but later there will be many." He did this and thought: "Now I have finished everything here: I will go back." So he returned to Avikwame. He returned early in the morning, after sunrise. 19. Languages given to Chemehuevi, Walapai, Yavapai.—Then Mastamho said: "I have made something for you Yavapai. I have finished it, but I have still to tell you how to use it. If I do not tell you, you will not know how to cook and eat what I have made; after I tell you, you will know and it will be well. But I will not tell you yet." As he was speaking, they all listened: no one said a word. He said again: "I have given you all these things, but I have not finished. Now I will show you how to speak. I want you to talk like this," he said to the Chemehuevi. "I want you to speak like this," he said, and gave their language to the Walapai. "And I want you to speak like this," he said to the Yavapai. But he gave nothing to the Mohave as yet. Then he said: "Now it is all made. I have prepared it. You can go, you Walapai, and scatter in the mountains there. You need not go into one place. You can go all about, for I have made springs everywhere. You can live in one spot, and when you want to live in another you can do so. You Chemehuevi can do the same, and you Yavapai too. But I will do differently for the Mohave. They will have everything along the river: whatever grows there will be theirs. It is well." C. House, Shade, Sleep, and Playground: 20-35 20. Planning a shade roof.—Now he was thinking of building a shade, av'a-matkyalye.[41] He said: "I have spoken to the Mohave. Later on someone will dream what I have told them, and will do accordingly. To each of you, to all four tribes, I have given something, and you will know it. I shall not die like Matavilya, but will become a bird. And there is something more that I will do for you, you Mohave. It will be difficult for me and will take a long time. I want someone to build a house. This is no house where we are now. When I have had a house made, I want you all to enter. Then I will tell all of you what I shall be. This will be, not soon, but in the future." 21. Ant makes dry ground.—Now the ground was still wet at that time. Then Hanapuka, the small ant, came up out of the ground, piling up little heaps of dry sand; as Mastamho walked about, he saw them. He said: "I wish it were all like this. I wonder who it is that has made this come out of the ground? I think I will call him Hanapuka." It was the ant who had done it; it is he who made the earth dry.22. Two insects dig postholes.—He said again: "Ant has made a dry place: now mark it out around. I want the house to be built there. I want the Mohave to enter it; and only they. You, Ama?-kapisara, I want you to begin building it. I want you to dig the holes to set the posts in. And you, NamitŠa,[42] carry, and throw the sand farther away when he digs." Now these two men dug holes and brought poles for the house. 23. Shade built.—Then Mastamho said: "Wait! Listen to me! I call the posts av'ulypo. Say that, you Mohave! Say av'ulypo!" Then all said: "Av'ulypo." When the posts were set and they were ready to lay the girders across them Mastamho said: "Call them iqumnau!" Then all said: "Iqumnau." Then Mastamho said: "When you lay on the roof poles, call them av'a-tŠutara! Now say that! Say av'a-tŠutara!" and they all said: "Av'a-tŠutara." He said again: "When you place the thatching of arrowweed on the poles, call it av'a-tŠusive." Then they said, "Av'a-tŠusive." He said again: "When you lay willows or any other brush over the thatching, call it av'anyutŠ." So they said: "Av'anyutŠ." Then he said: "Now you have a shade. It will be good for you. When the sun shines and it is hot, you will go under the shade. That is what it is for. Now that it is finished, I want all you Mohave to come under it." Then the Mohave sat under the shade. The Chemehuevi sat to the west of it. On the east the Walapai sat to the north and the Yavapai to the south. None of these tribes said a word, and none of them entered under the shade.24. House planned.—Then Mastamho went to the edge of the shade and stood leaning against the post at the southeast corner. He said: "Now I will build a house. I will make you understand: you know nothing now. You do not know when a man is hungry or thirsty or cold. You only know that if he has no shade and stands in the sun, he becomes hot. You know now that it is good under the shade." Then he entered the shade again, went to the northwest corner, and stood there. Then he said: "Ama?-kapisara and NamitŠa, build another house. Build av'a-hatŠore. It will not be well to sit under the shade always. When it is winter the wind will come: perhaps it will rain and be cold. But if you build a house, you can make a fire inside of it when the rain and cold come. That is why I will make a house for you Mohave. I will build a house here at the back of the shade."25. House built.—Again he told Ama?-kapisara and NamitŠa to dig holes in the ground and to bring posts. Then as he still stood, he said to the people: "When you are about to build a house, and you dig holes, call them ama?-ahuelkye." He wanted them to learn that word. Then, as they built, he told them to call the different parts av'ulypo, iqumnau, av'a-tŠutara, av'a-tŠusive, and av'anyutŠ as before, and they repeated each one. Then he said: "We have done all that. We have covered it with brush. Now put sand on the brush, so that the rain will not come through. Call that av'a-ta'ive! Say: 'av'a-ta'ive!'" He gave them that to say and they said it. He said again: "When there is wind, build a house of timbers and brush and sand. When you make a house only of posts and thatch, call it av'a-tŠoamkuk. But when you cover it with sand also, call it av'a-tapuk."26. Door made.—Then he said again: "Now that the house is finished, I will tell you how to make a door. You will see dead cottonwoods: strip the bark from them,[43] weave it together, and make a mat longer than it is wide. Fasten it at the upper corners to a stick. Then call it av'a-pete." 27. Insect helpers given names.—Now the house was complete, but he did not yet let the people enter. He said: "I want you, Ama?-kapisara and NamitŠa." He took them to the people and said: "I will give these two men names for their work. When they dug, they worked quickly. When they built the house, they finished it quickly. So I will give them names: listen well, so that you can all say them. This man's name (Ama?-kapisara) is Ikinye-mastŠam-kwamitŠe.[44] Thus I give him a name, and when you dream you will see him. Do not forget what I tell you. In future some man will dream and see him. No one will see me then, but they will dream of me, and in that way they will know all that I have said. They will have heard everything. Now I have given this man a name. Now I will give the other one a new name too. I call him Umas-amtŠe.[45] People will dream and see him too." 28. Sunset named.—Mastamho said: "The house is finished; but I will not yet take you into it. I said that I would give you food; I will not tell you about it yet: nevertheless I will give it to you. After you enter the house, I will tell you what you will plant and what you will eat. When I enter, I will tell you about what my body will be. You know the sun, and sunset, and night. When the sun goes down, we will enter the house. Now, when it is nearly down, the time is anya-havek-tŠiemk. Call it: anya-havek-tŠiemk!"29. House entered.—When the sun went down, Mastamho entered and said: "Come in, all of you." Then all the Mohave entered the house. The Chemehuevi stayed outside on the west. On the east were the Walapai and Yavapai, the latter to the south. Mastamho sat down, leaning back against the southwestern one of the four middle posts. He was thinking about the people inside and those outside. He said: "There is a fire just within the door. Charcoal is piled up there. That is what makes the house warm. Now you understand: that is how it is done; you have learned that." As he spoke he was leaning against the post thinking. He put his hand behind him.30-32. Night; Future nights; Sleep.—30. He said: "The mountains will always be here; but I cannot live forever. Darkness is here forever and day is here forever, but I cannot live like the sun and like the mountains: I must die. I could tell you about that, but I will not tell you tonight, because you must sleep. You know now that it is night. You know how to sleep. After you get up in the morning, I will speak to you again and will tell you those things. I will not tell everything as yet."31. Now he no longer addressed them as PautŠyetŠe-vukwidauve as he had done at first; he called them PatŠumi-'itŠitŠ-vukwidauve[46] now. But he did not tell them much. He spoke only a short time. He told them two or three or four or five words and stopped. He said: "This is not the only night: tomorrow will be another. When one day is gone, another comes. It will always be so. This is the first night: there will be three more." 32. That same night he said: "Say: 'Tiniamk!'[47] Say: 'Osmamk!'[48] Say that when you want to sleep. When you want to enter the house, say: 'Av'alye pok!'[49] Now say it." Then they all said it. Now they were still sitting up. Then he said to them: "Lie down. Say: 'Kupam!'[50] After you are lying down, say: 'Upam.'"[51] Then they all lay down, said nothing, and slept quietly. 33. Day coming.—When it was nearly day, Mastamho said: "Day is coming, but I will not yet let you go outside: I want you to stay here for four days and nights. Then on the fourth night, toward morning, when it is still dark, I will let you go to where you belong. It will not be during the day, but in the night."34. Playground made at Miakwa'orve.—When the sun had risen, Mastamho went and stood outside the house. He said: "I want to make a level place." Then he leveled with his feet a place that had been rough. He said: "Call it Miakwa'orve.[52] Can you say that? Say: 'Miakwa'orve!'" Then all said: "Miakwa'orve." He told them: "That is right. I will make a hill close to the river below Miakwa'orve: swallows[53] will live there: I will call it Avi-kutaparve. Now say 'Avi-kutaparve!' All of you say it! That is right. That is the way I say it." 35. More in time.—Now he stayed at Avi-kutaparve that day, preparing the place for the swallows. At sunset he returned to Avikwame and entered the house. He said: "I have made two places: made them for you. When you come there, to Miakwa'orve, those who are footracers will run. Those who can sing will sing. Some will dance, and some will gamble.[54] But that is as much as I will tell you: I will not tell you everything now; in time I will tell you more about those places. And I do not want you to live there: your houses will not be there. When you want to sing or dance or speak to the people and tell them what you know, then go there; but do not live there." D. Wild Seeds Planted: 36-42 36. Planning to plant.—That night, in the middle of the night, he said: "I am going down to Av'a-?emulye and Ama?-kusaye and HatŠioq-va?veve.[55] There there are good places to plant after the river has receded, and seeds will grow there. Av'akwa?pine,[56] who came out when I first made water in the north, and who has floated down on the river, knows about that. I will have him plant seeds for you Mohave; I will tell him to do that for you. I think it will be a good place to sow. In the morning I will go and have him plant for you. When I return, I will tell you what he has sowed. I will not tell you now, but in the evening, after I come back." When he had finished talking to them thus, he sat leaning forward with bent head, thinking of what seeds he would plant. He thought, but did not speak aloud. Then, in the morning, he said to them: "Now I am ready to go. I told you that today I would go to Av'a?emulye and Ama?-kusaye, and HatŠioq-va?veve. I told you that when I had been there and had returned, I would tell you what seeds had been sown. Now I am going." 37. Scaup Duck plants four wild seeds in overflow.—Then he went to Av'a-?emulye and Ama?-kusaye and HatŠioq-va?veve. When he came there, Av'akwa?pine was walking about in the mud like a boy at play. He was entirely covered with mud. When Mastamho saw him, he said: "I have been thinking about you. I want you to plant four kinds of seeds: akatai, aksamta, anki?i, and akyÊse.[57] It would be hard if I were to give you all kinds of seeds to plant: therefore I give you only these four. Now plant those." Then Av'akwa?pine took the seeds. They were in four gourds, each kind in one gourd. In the gourd to the southwest were akatai seeds. Holding the gourd in his left hand, Av'akwa?pine took the seeds from it with his right hand, put them into his mouth, and blew them out over the mud. Then he took aksamta seeds from the northwest gourd and blew them out to the northwest. The anki?i seeds he took from the gourd on the northeast and blew them out in that way. Then he took the akyÊse seeds from the southeast gourd and blew them out to the southeast.[58] Now all four kinds began to grow in the mud. He said: "See how fast they grow. It will not be long." Then Mastamho said: "That is good. I will go back and tell my people about it." 38. You will understand later.—Then Mastamho returned to tell his people about what Av'akwa?pine had done: "He has planted for you what will be your food. You will know about it later, for as yet you have no dishes, no pots, and no jars, and do not know how to cook. I will tell you what to do to eat. Now you think that it is merely necessary to take with your hands what you want to eat: that is because you do not yet know. But I will make you understand. In time you will eat, and you will be happy then. In time I will also tell you about my turning into a bird. For I shall not die, but shall live as a bird. Before that happens I will tell you everything." 39. Planning for more planting.—Then Mastamho said: "I have told you what Av'akwa?pine has planted for you. Now there is something else. In the morning I will go downriver again, below where I was. I will go to Avi-halykwa'ampa, Ama?-kaputŠora, Ama?-kaputŠor-ilyase, and Ama?-?onohidauve.[59] There I will get something else to grow. Grass will grow there of itself, without being planted by people. I will make Frog[60] plant it for you. He knows the water, for he lives in it. I do not know him. When I made the river, I saw various kinds of beings come out with it; but I did not see him. He was born after the river was flowing. And so he knows the places where the grass will grow. Now it is three nights, and tomorrow will be the fourth.[61] Then you all will remain awake the whole night. You will not sleep and I will tell you what I will do for you. I will tell you that tomorrow. And this is all I will say today. Now all sleep!" 40. Frog told to be ready to plant.—Mastamho remained awake all night. When it became daylight outdoors, he looked about. Then he stood in the door and said to his people: "Now I am going down to Avi-halykwa'ampa, Ama?-kaputŠora, Ama?-kaputŠor-ilyase, and Ama?-?onohidauve." Then he went downriver until he came to Avi-halykwa'ampa. There he stood on the mesa and looked. Near by, below, was Ama?-?onohidauve. He thought: "That is a good place. It is level. I think it will be a good place for growth whenever the river recedes." Then he went there. He saw Frog sitting there facing the north and making a noise. He said to him: "I hear you making a noise. I know what you mean: you want the river to flow toward you. I know what you are saying: 'I want the water to come here.'" Frog said: "Yes, that is what I said." Mastamho told him: "After the water has risen and when it has become dry once more, I want you to plant something. That is why I came here." Frog said: "Yes, I will plant it." Then Mastamho went back to Avikwame. He said to his people: "I saw Frog. I told him I wanted him to plant; but I have not told him what to plant. I am going back to him tomorrow. Then I will tell him what seeds to plant."41. Frog told what wild seeds to plant.—Next morning he went to Ama?-?onohidauve once more and saw Frog again. He told him: "Now I will tell you what to plant. I want you to plant akwava, kupo, hamasqwere, ankike, kosqwake, and aksama: those are the ones. Persons do not plant them: but you will plant them, and when the water recedes they will grow by themselves. No one knows about them: only you know them, you who live in the water. But all will see them after the high water has gone down. Those plants grow by themselves without having been sown, I will not tell you where to make them grow, for you will know. Plant them wherever you like. I want them to grow of themselves, like cottonwoods and willows. So cause them to spring up wherever you think best. I do not even know how you will plant them. Perhaps you will put seeds into your mouth and blow them about; perhaps you will blow out water from your mouth, or perhaps mud, and it will sprout and grow. I do not know how you will do it, but I know that you know how, and so you can do as you like."42. Return to Avikwame.—When he returned to Avikwame, Mastamho said: "Well, it is done. You will all scatter along the river on both sides of it. Everything has been arranged. I will not tell you more now. I will not speak all night. Tonight is three nights; tomorrow will be the fourth.[62] Tomorrow I will not let you sleep: you will remain awake and I will tell you what I shall become; that I shall not die, but turn into a bird. That is what I will tell you about on the fourth night, but not today." Then they slept that night. E. Counting, Directions, Tribal Names: 43-58 43. Preparation for the next night.—In the morning Mastamho went outside. He wanted a place to put the people outdoors. He said: "Tonight some of you will become Mohave, some Chemehuevi, some Walapai, some Yavapai, some Yuma, some Kamia;[63] and some of you will become birds. I will tell you about that tonight, but not during the day." 44-46. First, second, third counts taught.—44. When the sun set, all went into the house, and Mastamho stood up. He said: "You are alive now. I will tell you what you will eat. I will tell you about corn and beans and melons and other food. But first I will teach you how to count. I will show you how to use your fingers. When you want to say: 'Four days,' do like this." And he held up four fingers. "When you want to tell of as many as all these fingers, show them all. Now listen. All be quiet and listen to me counting. Then perhaps you will like it. If you do not like it, you can listen to another way. SintŠ, tŠekuvantŠ, tŠekamuntŠ, tŠekapantŠ, tŠeka?ara, umota, kutŠyeta, koatŠa, kwisan, noe.[64] Can you say that? How do you like that counting?" Now those who were to be Mohave did not say a word. They could not count that way. [64] The distortions of this and the two following imperfect counts are analyzed in a separate discussion following the myth. 45. So Mastamho said again: "Count like this: sinye, mivanye, mimunye, mipanye, miranye, miyuŠ, mikaŠ, nyavahakum, nyavamokum, nyatŠupai, nyavali, nyavalak. Can you say that? Do you like that counting?" But they were silent. There were too many words in that: more than ten.46. So Mastamho counted for them again: "Hatesa, hakiva, hakoma, tŠimkapa, ?apara, tinye, sekive, kum, ayave, apare.[65] Now I have counted ten. Perhaps you will like that." Again they did not speak a word. 47. Final count taught.—Then he said: "Well, I will make it four times: I will count once more; that will be all. Then I will teach you other things: for you do not yet know east and west and north and south: I will teach you that. Now I will count. Seto, havika, hamoka, tŠimpapa, ?arapa, sinta, vika, muka, paye, arrapa. Do you like that? Can you say that?" Then they all said it after him. They could count and liked it; they knew how to do it and clapped their hands and laughed.48. Fingers made on hand.—Now their hands were not yet as now: their fingers were still together. Then Mastamho tore them apart and made five fingers. "I want you to call this one isalye tŠikaveta.[66] Call this one isalye itma-kanamk.[67] I want you to call this one isalye kuva'enye; this one isalye tokuv'aunye; and this one isalye kuvapare.[68] Now I have made your hands for you, too." 49. First direction names taught.—He said again: "Now we are here in this house: all will know and hear it. Now when I mean here," and he pointed his hand to the north, "all say: 'Amai-hayame.'" But they did not do so: they kept their hands against their bodies; they wanted another name; they did not like that word. Then he said: "And there is Amai-hakyeme; all say that!" And he pointed south. But again all sat still: they did not want to call it that. He said again: "Well, there is another: there is the way the night goes.[69] I do not know where its end is, but when we follow the darkness that is called Amai-hayime." He said that, but none of the Mohave said a word: they sat with their hands against the body. Then Mastamho said once more: "You see the dark coming. I do not know where it comes from: I did not make it. But where darkness comes from, I call that Amai-hayike." Again they sat still and did not point.[70] 50. Final direction names taught.—Then Mastamho said once more: "I have named all the directions but you have not answered. Well, there are other names. Listen: I call this (the north) Mathak. Can you say that?" Then all said, "Yes," and stood up, and pointed north, and said, "Mathak." He said again: "This (to the south) I call Kaveik. Can you say it?" Then all said, "Yes," and pointed and called the name and clapped their hands and laughed. He said again: "I told you that the night went in that direction. I gave it a name, but you did not say it. There is another way to call it: Inyohavek. All of you say that!" Then they all said: "Yes, we can say that. We can call it Inyohavek," and all pointed as he directed them. He said again: "Where the dark comes from, you did not call that as I told you to. There is another way to call it: Anyak." Then all said: "Anyak," and pointed east and clapped their hands and laughed. Then Mastamho said: "That is all."51. Mispronounced tribal names.—Mastamho said: "Some of you are outside, east of the house: I want you to be the Hamapaivek. Some of you are outdoors west of the house: I call you Hamivevek. You people in the house, just west of the door, I call you HamitŠanvek. You just inside the door, near these last, I call Hamiaivek. You people near the fire here, not against the wall, I call you Hamahavek." He called them by these names, but all the people did not answer. They did not say: "Yes, we will be called that." All of them said nothing.[71] 52. Walapai and Yavapai tribes named.—Then Mastamho said again: "This time I will call you who are on the east Havalyipai."[72] Then those people called that name easily, and all those indoors said: "Now they are the Walapai." Then he said again: "Those will be the Yavapai also. I want them (the Walapai and the Yavapai) to live near each other in the mountains." Those are the ones that at first he had called Hamapaivek. 53. Chemehuevi named.—Then he said again: "Those outdoors on the west, whom at first I called Hamivevek, I now call TŠimuveve. All say that!" Then all said: "Chemehuevi."54. Yuma and Kamia named.—He said again: "Those just inside the door on the west of it I called HamitŠanvek. Now I call you KwitŠ(i)ana (Yuma)." He said again: "You near them, whom at first I called Hamiaivek, I now call Kamia. You two will live near each other."55. Mohave named.—Then he said: "I have made you all to be tribes, Walapai, Yavapai, Chemehuevi, Yuma, and Kamia: you are all different. I also spoke the name Hamahavek. Now I call them Hamakhave. All will call you that, you Mohave, and will know you by that name." 56. Told to stay a while.—He said: "I have told you where I want you each to go. You know the places and you know the way. I will not take you there: you can go by yourselves. But it is too dark yet: you may go in the morning." They had been ready to go, and had stood up, even though it was still night. He told them: "It is too early now. If you go during the night, you will become confused. Listen to me, and do not mix with one another: stay here." Then he drew lines with his foot for the three tribes inside the house, and told them to remain within the marks. He went outside and drew marks for the Chemehuevi, telling them: "Stay here," and the same for the Walapai and Yavapai on the west. As he said to each, "Stay here," he waved (flapped) his hands downward from his extended arms.57. Doctors will dream of this.—Mastamho said again: "Follow me, and do the same. Listen! In future some men will dream: they will be doctors. If you dream of me at night, you will be crazy. Some men will be doctors who can cure sickness by touching with their hands. They will not tell of me, but only sing about me. If you wait here, you will hear of this and know about me."58. Takes new name.—He walked about. He stood at the north end of the house. He said: "My name is PahutŠatŠ-yamasam-kwakirve. That is my name now. First my name was Mastamho. But I have left that, and now it is PahutŠatŠ-yamasam-kwakirve. Whoever dreams about me will know me by that name." F. Hawks and War: 59-69 59-62. Four hawks given names and war power.—59. Now in the middle of the house four men were sitting leaning against the posts. Mastamho said to them: "You will be birds. You," he said to one, "your name is Soqwilye-akataya.[73] Stand up! I will give you another name: I call you Ampo?-em-kutŠu-kuly-ve.[74] I want you to talk. When you speak there will be wind and rain and dust. I want you to tell about fighting: I want you to direct war."[75] This man had a blue stone[76] ornament in his nose. 60. Then he called another one of the same name[77] and said to him: "I want you to make dust four times, each place behind the other. I call you Ampo?-em-kutŠu-kunuly-ke-va.[78] I want you to rush and seize and kill and fight and take slaves." 61. He called out the third one,[79] and gave him the name Ampo?-em-kutŠu-var-ve.[80] 62. The fourth[81] he called Ampo?-em-kutŠu-min-ve.[82] He told them all how to fight: "If there are four or five men on the other side of where you have made it dusty and dark, you can dash across to the enemy. If people dream of you, they will kill enemies in battle; but if they dream that they are in the dark and cannot see, they will not be able to kill in battle." 63. Practice trial.—Now a man was standing outdoors, north of the house: his name was Ampo?-kwasanye. Mastamho said: "Let us see who of you will be lucky, who will kill men." Then Ampo?-em-kutŠu-kunuly-ke-va rushed through the darkness and caught this man. Thus he learned how to do, and all shouted and laughed. Mastamho said: "Now you four know how. You will be the ones to do that."64. Weapons to be made.—"Now I will tell you what to make in order to fight with. Make the bow of black willow. Make the arrows from dry arrowweed. Make the knobbed war club[83] from (bean-) mesquite.[84] Make the straight war club[85] from screw-mesquite.[86] That will be four weapons. Sometimes birds' feathers will fall on the ground. You will pick them up and use them on your arrows.[87] That is how you will fight." 65. Cremation of warriors.—"Perhaps later on, when people fight, some will have dreamed badly and will be killed. Then, when they are burned, their bows and arrows, their clubs and their feathers, will be laid on their breasts.[88] Now here you are, you four. I have made you brave. I have given you everything with which to fight. In the morning I want you to become birds. I myself will become one." 66. Dreamers of journey will be runners.—Mastamho said: "You know what I did: when I went to plant seeds, I went a long way, to several places; that was what I did. Some will dream of that journey of mine, and they will be foot racers."[89] 67. Eagle unintelligent; to dream of him unlucky.—He said: "There is a large man here, with long hair. His name is Ampo?-em-makakyene. He is a good-looking man, but he is not intelligent. When I say anything, he does not look at me: he looks away. If he had looked at me when I spoke, he would have been an important man. But since he turned away and did not listen, he will not be a chief. He does not talk loudly, and no one listens to what he says. Some will dream of him: they will be great men among the people, but they will not live long. This man too will be a bird in the morning. He will be Eagle."[90] 68. Crane ugly; to dream of him unlucky.—He said again: "There is another one here who is large and good-looking: his name is Ampo?-ham?arka. He also will not be important. If you dream of him, you will be quarrelsome, taciturn, poor, and lazy. I call him Umas-akaaka.[91] He, too, will turn to be a bird, and will be called Crane.[92] He will stand on the sand flats at the edge of the water and will eat fish. He will not be good-looking, and men who dream of him will not be good-looking." 69. Hawks will wear morning star in fight.—He said to (another one called) Soqwilye-akataya:[93] "I call you Ampo?-malye-kyita because you talk of fighting and stand by the dust. You will be chief over the others. I give that to you, and you will know what I say, and will teach it to some people. You will do that before you turn into a bird. I myself shall be a bird before you are. Before you change, I want you to say everything that I have told you. When there is war, put katŠetulkwa-'anya-ye on your shoulder. It is bright: that is how you will be able to see clearly." He called it katŠetulkwa-'anya-ye and no one understood him; but he meant the morning star.[94] "You will see it in the morning," Mastamho said. G. Thrasher Mockingbird, and Mastamho's Dream Names: 70-75 70. Gnatcatcher to be rich: women will dream of him.—He said again: "There is Ampo?e-ku-vataye,[95] a small man. He is the older brother of Eagle's father; but he is smaller than Eagle. I give it to him to be a rich man. He will have much food, and all the people will come to him to dance. They will sing and dance and jump and wrestle and play. Whoever dreams of Ampo?e-ku-vataye will be such a man. But you, Ampo?e-ku-vataye, will be Gnatcatcher.[96] I will not let you go to a distance: I want you to stay here in this country.[97] I want you to be near the river. There you will live." 71. TŠoaikwatake in cottonwoods: women also dream of.—He said once more: "There is another man: you, Ampo?e-'aqwa?e. When you have become a bird your name will be TŠoaikwatake. I want you to stay below where Gnatcatcher will be. You will be among the cottonwoods and the sandbar willows. Gnatcatcher will take the land where the mesquite grows; you will have the overflow land. Between you, you will divide the low valley. You, Gnatcatcher, when the mesquite-screws are ripe, and you want to store them, ask TŠoaikwatake for arrowweeds with which to make a granary; he will give them to you. Not men, but women, will dream of you two."[98] 72. Thrasher and Mockingbird-to-be named.—Again he said: "There is one to whom I give it to tell what he knows. He will talk to you. I shall go south and become a bird and tell you nothing more: then he will teach you. His name will be Ikinye-istum-kwamitŠe.[99] With him will be HatŠinye-kunuya,[100] a woman: I name those two. They will be the ones who will show you how to be happy. They will tell you how to feel good." 73-75. Three new names of Mastamho.—73. "Now I have made everything. I have also given you those who will tell you more. Now I am standing here. When at first I stood in the north, you knew the name I had then. It was PahutŠatŠ-yamasam-kwakirve. Now I stand in the west and have another name. Now my name is PahutŠatŠ-yamasam-kuvatŠ-kye."[101] 74. Then he stood at the southwestern corner of the shade. The Mohave stood north of him. Then he said: "Now my name is PahutŠatŠ-yamasam-kuvatŠ-inalye.[102] Watch me! I shall be a bird: but I shall have told everything before I become a bird. There was a large house, the oldest house.[103] I was a boy then, and came here and built the house here. Now all raise your arms." Then all raised their arms, laughing, and pulled at the posts and made the shade shake. Then he said: "The house I built is still new and young. It still moves and shakes." 75. He went off a short distance and stood, away from the people. He said: "There is another name by which I will call myself. It is PahutŠatŠ-yamasam-kuvatŠ-kadutŠe.[104] That is four names that I have." Now he was standing still farther towards the south[105] from them than before: he had stepped backward. Each time he moved farther away and took a new name.
H. Pottery and Farmed Food Instituted: 76-78 76. Pottery vessels each given two names.—Again he said: "This is the last before I become a bird. But no, I have forgotten one thing. I want you to use something to bring water in: mastoyam. And I want you to use something to cook in: umas-te-tooro and umas-te-hamoka." But no one understood him. He said again: "You do not understand. You call them water jar,[106] and cook pot,[107] and large stew pot.[108] I also want you to have umas-uyula, but you do not understand me. I mean spoon.[109] I want you to have what I call han'ame, but you do not know what I mean. It is an oval food platter.[110] And I want you to have what I call umas-kasara. I mean the stirrer.[111] You do not yet know it, but when you boil food you will stir with this. I am telling you these things, though you do not understand me, because I want you to know everything. Some of you are listening to me and know what I say: they will be doctors. But some do not understand me and do not listen. And there will be what I call umas-iada. You do not know what that is, but it is a bowl.[112] There will be another one: I call it umas-eyavkwa-havik. I mean the parching dish.[113] You will use that when you toast corn and wheat." 77. Planted foods named.—"I will tell you also what you will eat without cooking: you will eat umas-kupama. I mean melons.[114] But there will also be umas-kupama which you will cook: I mean pumpkins. And there is still another thing. You will have corn and wheat and beans to grind. To do this you will use umas-oapma. I mean the metate.[115] And I will show you tŠamatŠ-ke-hutŠatŠe: I will give you that. You do not know what it is; but I mean food (tŠamatŠ). I mean white beans, yellow beans, black beans, spotted beans;[116] and white maize, blue maize, red maize, white-and-yellow mottled maize, and yellow maize.[117] You will see all these: you will call them thus. Now I have given you these names, and this food: I have finished that." 78. Chutaha singing with basket.—"And if you dream about these things, you will sing TŠutaha. I will tell you what you will use, for singing that. You will beat umas-ekyire: I mean a basket, karri'i." Then all said: "Karri'i." "And I say: Umas-ihonga. When you strike the basket with your hand, it will make a noise: hang. At Miakwa'orve you will have samelyivek and itŠimak. You will call that arro'oi, play. You will do that at Miakwa'orve: all the people will dance; that is what I mean." I. Thrasher and Mockingbird Delegated to Teach: 79-81 79. Thrasher and Mockingbird appointed to teach play and sex.—Then Mastamho said again: "Now everything is finished. You, Ikinye-istum-kwamitŠe, and you, HatŠinye-kunuya, are the man and the woman I have appointed. Now they do not yet marry each other and do not love. You two will make it that all will marry. You will marry. Then you will have a child: it will be another person. I give it to you to do that. All will do what you do and as you say."80.—Avikwame named.—He said again: "This mountain Avikwame that I have made and where I have built my house, I call it avi-nyama?am-kuvatŠe.[118] Men who are not doctors will call it Avikwame, but some of you will dream about me and they will call it avi-nyama?am-kuvatŠe. That is what I mean." 81.—What Thrasher and Mockingbird are to do and be.—Meanwhile Mastamho had walked backward from where the people were, until now he had reached Avi-kutaparve.[119] From there, still looking north, he saw Ikinye-istum-kwamitŠe and HatŠinye-kunuya, whom he had appointed to arrange about marriage, making the people stand in a row in order to talk to them. So he said to them: "That is right: that is what I want. You will do that: you will tell them everything about marrying. Then when you have told them all, you also will be birds, as I shall be. You, HatŠinye-kunuya, will do that. When a woman dreams of you, she will be loose.[120] You, Ikinye-istum-kwamitŠe, will be dreamed of by some men. Those men will be ugly, but they will be successful with women;[121] they will always be marrying. When you turn into birds, you, Ikinye-istum-kwamitŠe, will be Curve-billed Thrasher.[122] You, HatŠinye-kunuya, will be called thus while you are a girl, but after you are a woman, you will be called Kuvudinye. When you have said everything that I have told you, and have become a bird, you will be Mockingbird: Sakwa?a'alya is how people will call you."
J. Mastamho's Transformation into Bald Eagle: 82-84 82. Turns into Bald Eagle at Avi-kutaparve.—Mastamho was standing at Avi-kutaparve. Now he proceeded to leave (change) his body. That is why the little mountain there is now white in one place. Mastamho was looking to the north, standing close by the river. He wanted to have wings and flap them. He moved his arms four times to make them into wings. Then he said: "See, I shall be a bird. Not everyone will know me when I am a bird. My name will be Saksak."[123] 83. Floats downriver to Hokusave.—Then he turned around twice from right to left, facing south, and then north, then south and north again, and lay down on his back in the middle of the river. Four times he moved his arms in the water. Thus he reached Hokusave.[124] Then he had wings and feathers, and rose from the water. He flew low above the water so that his wings touched it. 84. Flies south to sea, is crazy (unknowing).—He flew southward, looking for a place to sit. He settled on a sandbar. But he thought: "It is not good: I will not sit here"; and he went on again. He sat on a log, but thought again: "No, I do not like this," and went on. He sat on a bank, but thought: "No, it is not good," and went on. So he went far down to the sea where the river emptied into it. There he stayed, and lived near the river eating fish. Now he was crazy and full of lice and nits.[125] Now when he had told everything and was a bird, he forgot all that he had known. He did not even know any longer how to catch fish. Sometimes other birds kill fish and leave part of them. Then Saksak eats them, not knowing any better. He is alone, not with other birds, and sits looking down at the water: he is crazy. [125] HatŠilye, "louse-excrement." When a bald eagle is killed it is said to be always lousy and to smell of fish. People who dream of Mastamho after he became the bald eagle know nothing and are crazy (yamomk) like him. SUPPLEMENT: THRASHER AND MOCKINGBIRD INSTITUTE SEX LIFE K. Courtship Instituted at Miakwa'orve: 85-92 85. Thrasher and Mockingbird face people on playground at Miakwa'orve.—Now when Mastamho had died,[126] the man and woman he had left at Miakwa'orve, Ikinye-istum-kwamitŠe and HatŠinye-kunuya, took his place. So wanting to make a field for play, matare, they drew their feet in a line over the ground for the people to stand on facing north. "No, it will not do;" they said. Then they drew lines for them to stand on facing east, and south, but again they said: "No." Then they drew a line so the people could look toward the west.[127] Then they said: "Yes, that will be right." Now they marked four such lines and made the people stand along them in four rows, one behind the other, all facing west. In the middle, between the first and second lines, they set a stick of sandbar willow. 86. Tortoise chosen to be approached.—Then they said: "Who is a beautiful woman? I think PahutŠatŠ-yamasam-iarme. Mastamho did not call her by that name, but he told us to. After a while she will turn to be Tortoise: then she will be called Kapeta." Now that woman stood there, with long hair reaching to the middle of her thighs and white paint[128] on it. The two said: "Some of you go to her. If she does not like you, she will not have you; but if she likes you, she will marry you. Go and try to take this good-looking woman's hand. If she takes yours, it will be because she likes you; but if she does not like you, she will refuse to let you take her hand. In future there will be men who dream that they have taken her hand: such men will always be able to become married as they like. When she turns to be a tortoise, those who dream of her will sing Kapeta.[129] And other men will dream of what we are making you do now, making you stand in four rows. Those men will sing Yaroyare."[130] 87-90. Sparrowhawk, Quail, Ah'akwasilye, Oriole rejected.—87. The people were still standing in four rows, facing west.[131] Before them, at the southern end of the rows, stood Ikinye-istum-kwamitŠe, looking at them all, and HatŠinye-kunuya stood at the stick they had set up. Now the first who went to take the hand of the woman was Sparrowhawk.[132] As he came up to her, he said: "Liklik."[133] But the woman said: "That is a bad word to say to a woman,"[134] and all four rows of people laughed. 88. Now when a man will have great supernatural power he dreams of HoatŠavameve and Ama?-ku-matare.[135] Quail[136] came from those places. He was a good-looking man, with fine eyes, and hair tied at the ends below his hips. Now as he approached the woman and tried to seize her hand, she, knowing that where he came from was where they gave power, was dissatisfied with him and folded her arms, so as to cover her hands. So Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "This is not the place to acquire power and learn to be a doctor: we are teaching other things: we are showing how to sing and dance. This is no place for a doctor to come to." Then Quail went back, and stood at a distance, and all the people laughed and clapped their hands. Now these two men, Sparrowhawk and Quail, were good looking, but it was with them as it is with some men now, who are good looking but fail to marry women they want. As Quail came from where doctors are made and was not wanted, people now are afraid of doctors.[137] 89. Now there was a man called Ah'a-kwaŠilye,[138] who came from Avi-kunu'ulye.[139] He went and stood before the woman holding his privates in his hands. Then the woman said: "I do not want him! I do not want that sort of a man to come here: it is bad." So he went back to Avi-kunu'ulye.[140] 90. And there was a man called Yama?ame-hwarme. When he became a bird, he was called Oriole.[141] Now he too approached the woman. He was a man who knew too much and spoke constantly. Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "He talks too much: he chatters."[142] When he came to the woman, she swung her arms and pushed him back. So he returned and stood at the rear of the four rows, and all laughed.[143] 91. Blue Heron accepted by Turtle.—Now when Mastamho had turned into a bird and gone south, one other man went also. His name was Ampo?-yama?am-kuvevare. He, too, reached the sea. Now he said: "I thought that everything had been made and that all had turned into birds: but it is not finished yet. I hear a noise at Miakwa'orve: I will go there." Then he started to return. He came to Aksam-kusaveve, and from there he went on to Hanemo'-ara, where there is a lake.[144] When he looked into the water there, he saw little fish, atŠi-mikulye, and caught four. He put leaves of black willow through the gills of the four fish, and so made a head dress like the feathers worn on a stick at the back of the head: he called it atŠi-sukulyk. From there he went on to Miakwa'orve. He did not go among the rows of people, but stood at the side and looked at the woman. He had whitened his face with dust which he had rubbed on his hands on the ground. Now he stretched out his arm toward the woman. She put out her hand, and he took it and pulled her over to where he stood. Then they said: "That man has her: he is married to her." And all laughed. He was Great Blue Heron.[145] He is not a handsome bird now and was not a handsome man then, but he was easily married. So some men are ugly but dream of him, and then easily obtain women, even virgins, and if they leave these, they readily secure others. And so now all the people said: "He has taken PahutŠatŠ-yamasam-iarme: she is his wife: her husband is Heron." Now Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "That was what we wanted you to see and to learn. Now when you want to marry, do that way." 92. Dove arrives: Loose women dream of her.—Now there was a girl called HatŠinye-kwora'e. When all went away from Ha'avulypo at night, after the house there had been burned, she came back next morning alone, looking for food that might have been thrown away. From there she did not go with the others to Avikwame and Miakwa'orve, but traveled westward[146] until she came to Otahvek-hunuve.[147] There she made with her hands a round level place on top of the mountain. Now, as she stood there facing north, she heard the noise from Miakwa'orve. Then she started for it. When she came to OyatŠ-ukyulve and Hokusave, she stood still and heard the noise from Miakwa'orve more loudly and saw the dust rising. So she went on and reached Miakwa'orve. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said to her: "We have made every thing: it is finished, and the people here have the knowledge. But we will tell you the same that we told them. You are a handsome girl. In future, some women will dream of you. Then they will be loose.[148] And you will turn into a bird. You will become Dove."[149]
L. Transformation of Water and Valley Birds: 93-97 93. All go downriver to Hokusave.—Then they said: "She was one who was away and did not see what we did; but now all have come and have heard. Now you will all become birds. We will go with you to OyatŠ-ukyulve and Hokusave[150] and there we will turn you into birds." 94. Noses of racers pierced there.—Then they started to go to those two places. When they arrived, Ikinye-istum-kwamitŠe and HatŠinye-kunuya made a large circle on the ground. Then, standing to the west of it, they said: "Let us see you all run with your mouths shut tight, holding your breath. Do not breathe until you have gone around the ring. If you breathe only then, you will be footracers." Then they pierced the septum of the nose of those who were about to run, for four at a time; when four had been pierced, they ran. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya would pierce another four, and these ran. Now some of them could not run all the way. Some went part way and breathed out, "Wh!" and everybody laughed because such as these could not run well. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya pierced the noses of four and with them of Kasunyo-kurrauve,[151] so that five of them ran together. The other four became exhausted after one circuit, but Kasunyo-kurrauve ran around four times with his mouth still shut. Only after the fourth circuit, he said: "Wh!" Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said to him: "You are the one who can run. Those who will dream of you will be racers." 95. Yahalyetaka's nose pierced with difficulty.—Now all of the runners had had their noses pierced, and Ikinye-istum-kwamitŠe and HatŠinye-kunuya said to them: "Now we will throw you into the water." But there was one left inside the ring, who sat crying because no hole had been made in his nose. He wanted his nose pierced too, but it could not be done, for it was too flat to perforate; therefore he cried. He said: "If you do not pierce me, I shall not be able to go with the others but must stay here." So he sat crying with his hands together, and all stood there about him. Some said: "Well, why can we not pierce his nose?" But others said: "It cannot be done. It is too flat, like my hand." "Well, let us try it anyway," they said. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya went to him and, by drawing out his nose, succeeded in piercing it. Then he was glad. He is Yahalyetaka.96. Racers become water birds.—It was not all the birds who had had their noses pierced, but only those that live in the water.[152] There were Scaup Duck,[153] Mallard, Wood-duck,[154] Mudhen; also Hwat-hwata, TŠuyekepuyi, Sahmata, Minyesa'atalyke,[155] Movi?pa,[156] Sakata?ere, Western Grebe,[157] and MinyesahatŠa.[158] They said: "Now we all have holes in our noses. Hereafter, people who dream of us will have their noses pierced and will be able to go far without becoming tired or hungry. Some who dream of us will be chiefs: they will have ornaments hanging from their noses and people will know them and say 'That is a great man.'" Then they ran a short distance and returned four times; then they jumped into the river. "Now we shall be water birds," they said. 97. Some others become valley birds.—Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said to the others: "You know in what places you will like to live, whether among the willows or the cottonwoods or elsewhere. This country will belong to you, and you will stay here."[159] M. Mountain Birds Transformed at Rattlesnake's Playfield: 98-101 98. Rest led back to Miakwa'orve.—Now some of them had not yet turned into birds. Then Ikinye-istum-kwamitŠe said: "We will go back to Miakwa'orve: we want to do something more." Then he started with HatŠinye-kunuya and with those that were still people. When they came to Avi-kutaparve, they stood there. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "We have done what he wanted us to do: we have made them birds. We have made it that those who will live in this country in the water and near the river will be here. And they know how to marry: they will have children and so they will continue. You know how: you saw Ampo?-yama?am-kuvevare become married. Those who will live here have learned from that. But some will marry a woman and feel well, but later they will become sick. We will tell about that also. There will be men who dream about that, and such men will know how to cure venereal disease. We will not tell you that here, but we will go where the darkness goes, and when we come to another place like Miakwa'orve, we will tell you there. Rattlesnake's Playground[160] is that place. We will make you birds there, mountain birds, who will not be about here. And there will be some who will dream about us at that place." 99. Thrasher and Mockingbird at Rattlesnake's Playground teach veneral cure.—Then they started; and near sunset they arrived at Rattlesnake's Playground. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "When you have intercourse, you will think you feel good. But some of you will be sick from that. Some women will have a baby. When it is born, it will cause them great pain in the belly. The pain will go back into them and will be a sickness in the bones." Then they hooked their middle fingers into the middle fingers of the people who were still with them and swung them to the left. This they did to all of them, saying: "You will understand." After they had been swung, all sat looking at the ground, and appeared thin and sickly. Then the two talked to them again, and sang four songs. When they had sung the four songs, the flesh had returned to them and they were healthy once more; and they all shouted and laughed.100. More songs for this.—The two said to them: "You have seen us do that: you all know it now. When someone dreams about us, let him tell what we have said. When they cure sickness, let them say what we have said, and the sick person will get well. Sometimes a man will like a woman. She will sleep with him and soon he will be sick. Or she will like him, and kiss him, their saliva will come on each other, they will become sick, and have pains in the body. Then sing about us and you will cure them." Then they sang again for them.[161] 101. At Three Mountains, Thrasher, Mockingbird, and rest turn to mountain birds.—Now in the morning Ikinye-istum-kwamitŠe and HatŠinye-kunuya wanted them to try to fly; they wished them to learn flying. Four times they all rose into the air and settled again, Ikinye-istum-kwamitŠe and HatŠinye-kunuya with the others. Then they flew off, northward to Three Mountains.[162] When they arrived there, they were birds, and no longer knew where they came from. Then Ikinye-istum-kwamitŠe and HatŠinye-kunuya said: "Now we know nothing. Now we think no more, for we are birds. We are Thrasher and Mockingbird. When you dream of us, and tell of us and of Three Mountains, for a person that is sick, you will cure him. Say: 'I saw them do that: I heard them say that.' Then the person will become well. Tell them that we said so and so." N. Leftover Straggler Reaches the Sea: 102 102. Hakutatkole, left for PoŠoik sickness, goes south to sea and becomes a bird.—Now when the others had all flown off to Three Mountains, one of them, Hakutatkole, nevertheless had stayed at Rattlesnake's Playground. He was sick with poŠoik[163] in his mouth. Ikinye-istum-kwamitŠe and HatŠinye-kunuya had said: "We do not want that kind of man with us," and had left him. So he went south, alone, until he reached Halyuilyve. Now at Konyokuvilyo and Ha'tana there was another man, Himeikwe-halyepoma, who also taught, but about other things. Hakutatkole, coming to where he lived, approached him with his hand over his mouth; but Himeikwe-halyepoma, coming to meet him, pulled away his hand from his mouth, and said: "Do not come here!" and pushed him away. So Hakutatkole went south to the sea,[164] and there he, too, became a bird. THE LISTS OF MANUFACTURED WORDS The most concise analysis of the counts in paragraphs 44-47 of the story is given by a comparative tabulation such as follows. With its subjoined notes, this table probably is as explanatory of the processes followed in the distortions as is possible in the present lack of analytic understanding of the Mohave language. | First try | | Second try | Third try | Final | | 1. | si-ntŠ | | si-nye | ha-TESA | seto | | 2. | tŠeku-va-ntŠ | | mi-va-nye | ha-KIVA | havika | | 3. | tŠeka-mu-ntŠ | | mi-ma-nye | ha-KOMA | hamoka | | 4. | tŠeka-pa-ntŠ | | mi-pa-nye | tŠim-KAPA | tŠimpapa | | 5. | tŠeka-?ara | | mi-ra-nye | ?a-PARA | ?arapa | | 6. | *umo-ta | | mi-*yu-Š | TIN-ye | sinta | | mi-*ka-Š | | 7. | ku-*tŠye-ta | | nya-va-hak-um | Še-KIVE | vika | | 8. | *koa-tŠa | | nya-va-mok-um | KUM | muka | | 9. | *kwisan | | nya-tŠu-pai | a-YAVE | paye | | 10. | *noe | | nya-va-*li | a-PARE | arrapa | | nya-va-*lak | Underlined: jingle increments. CAPITALS: metathesized parts. * Asterisks: stems or bases not found in any Yuman language (except possibly 6, *umo-, cf. Yuma xumxuk; 7, -*tŠye-, cf. Yuma pax-kyÊ-k). Remaining syllables are those parts of normal Mohave count words which have survived the playful mutilations. They are of course not the etymological bases, except sometimes by accident. 2, 3, 4 in actual Mohave appear also as havik, hamok, tŠimpapk. The made-up directional names, paragraph 49, do not yield to analysis or relate to the standard forms. | Trial | Standard | | ha-YE-me | matha-k | | ha-KYE-me | kavei-k | | ha-yi-me | inyohave-k | | ha-yi-KE | anya-k | The trial names for tribes, paragraph 51, are built around the accented syllable of the normal Mohave form of the name. To this is prefixed ham-, followed by the vowel -a- or -i-. This prefix may possibly be taken from the Mohaves' name for themselves, Hamakhava or Hamakhave. There is also a suffix -vek; which may or may not be suggested by the final syllable of Hamakhave and TŠimuveve. These devices yield a list that jingles with initial and final rhymes: but the parts seem unetymological. | Trial name | Mohave name | | Ham-a-PAI-vek | Walya-PAI (Hoalya-paya) | | Yava-PAI (Yava-paya) | | Ham-i-VE-vek | TŠimu-VE-ve | | Ham-i-TŠAN-vek | Kwi-TŠAN-(a) | | Ham-i-AI-vek | Kam-i-A(I) (Kamia) | | Ham-a-HA-vek | Ham-ak-HA-ve | Underlined: jingle increments. CAPITALS: retained accented syllable of real name. The concocted names of objects having to do with preparation of food seem not to be made by jingles or twistings, but to be descriptive ritualistic circumlocutions somewhat like the long compound names of myth personages. I cannot translate most of them; but there are a few indications. The large tŠuvave cook pot is called umas-te-hamoka because it rests on three (hamoka) supports in the fire. Katela, a double-pointed parching bowl, is spoken of as umas-eyavkwa-havik, the last element meaning two. The frequent prefix umas- occurs in the names of many myth personages; it seems to be a form of humar, child; why it is used here is obscure. Umas-ekyire seems to be a distortion of karri'i, the usual word for basket. TŠamatŠ-ke-hutŠatŠ for tŠamatŠ, food, suggests Pa-hutŠatŠ, another name for Mastamho, as in paragraphs 73-75; also his name in the Goose myth (Handbook, p. 767). The name may mean "food person."
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